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 GOVERNOR WILLIAM HODGES MANN 
 
 OF VIRGINIA, PRESIDENT
 
 , BATTLING FOR 
 
 LM 
 
 SOCIAL BETTERMENT 
 
 MAY 6-10, 1914 
 
 EDITED BY 
 
 JAMES E. McCULLOCH 
 
 NASHVILLE, TENN. 
 
 SOUTHERN SOCIOLOGICAL CONGRESS 
 1914
 
 COPYRIGHT, 1914, BY 
 SOUTHERN SOCIOLOGICAL CONGRESS 
 
 PRESS OF 
 
 BENSON PRINTING COMPANY 
 NASHVILLE, TENN.
 
 MRS. ANNA RUSSELL COLE 
 
 OF NASHVILLE. FOUNDER
 
 INTRODUCTION 
 
 THE civilization of the Old South, in spite of the severe 
 handicap of slavery, had features of incomparable beauty 
 and nobility. In the greater freedom of the New South, 
 there is the same chivalrous spirit at work that produced 
 the finest things of the old civilization. The history of 
 reconstruction is the epic story of this dauntless life emerg- 
 ing from the desolations of war to aspire for a still finer 
 and nobler civilization in the future. Readjustment has 
 been so rapid that the march of progress is irregular. 
 The new civilization is lacking in symmetry. Many zones 
 of danger and infection exist. False prophets have ap- 
 peared. The world outside has disturbed the South by talk- 
 ing overmuch about its danger zones and false prophets. 
 
 Consequently, a conviction grew that the best intelli- 
 gence and leadership of the South should study and improve 
 and interpret its social and civic life. Out of this convic- 
 tion the Southern Sociological Congress was born. Imme- 
 diately it drew the best minds of the South together. On 
 its absolutely free platform the new social consciousness 
 has found expression. Leaders of State and Church have 
 got their sense of direction. Comrades in the common war- 
 fare against social and economic evils have become ac- 
 quainted. Fires of enthusiasm have been kindled in many 
 hearts. The Churches and other forces have been enlisted 
 for social welfare. The New South has heard the call of 
 duty to relieve social distress. Southern patriots are mob- 
 ilizing in a large way for a crusade of national health and 
 righteousness, and already they are battling all along the 
 line for social betterment. 
 
 The Congress met in Memphis this year in joint session 
 with the National Conference of Charities and Correction. 
 By special agreement, the National Conference had charge 
 of the departments of the program on Public Health, Child 
 Welfare, Courts and Prisons, and Associated Charities, 
 while the Southern Sociological Congress confined its part
 
 4 BATTLING FOR SOCIAL BETTERMENT 
 
 of the program to Race Relations and the Church and Social 
 Service. 
 
 The volume of Proceedings this year is therefore smaller 
 than usual owing to the fact that the Congress program 
 was confined to two departments. This arrangement, how- 
 ever, applies only to the Memphis convention ; for the Con- 
 gress will continue to work this year as usual through the 
 following six departments: Public Health, Courts and 
 Prisons, Child Welfare, Associated Charities, Race Rela- 
 tions, and the Church and Social Service. 
 
 The Editor is indebted to the speakers for their careful 
 preparation of manuscript and to Mr. Curtis B. Haley for 
 his assistance in reading the proof. THE EDITOR. 
 
 Nashville, July 16, 1914.
 
 CONTENTS 
 
 PAGE 
 
 Portrait of Gov. William H. Mann, President of the Congress. 
 Portrait of Mrs. Anna Russell Cole, Founder of the Congress. 
 Introductory Note 3 
 
 I. PRELIMINARY 7-21 
 
 The Social Program 9 
 
 The Challenge of the Congress 10 
 
 The President's Message 11 
 
 II. THE CHURCH AND SOCIAL SERVICE 23-108 
 
 Report of the Committee on the Church and Social 
 
 Service 25 
 
 John A. Rice, D.D., Chairman. 
 
 The Present Social Order in Conflict with the Ideals of 
 
 the Church 29 
 
 James R. Howerton, D.D., LL.D. 
 
 The Social Message of the Church to Modern Industry. . 44 
 Rev. C. A. Waterfield. 
 
 The Social Mission of the Church to City Life 55 
 
 Rabbi Emanuel Sternheim. 
 
 The Workingman and the Church 61 
 
 A. M. Bruner. 
 The Sunday School as an Agency for Social Service 64 
 
 Andrew J. Bethea. 
 
 The Religious Basis of Social Service 69 
 
 Father Peter A. Crumbly. 
 
 The Coordination of Social and Religious Forces 73 
 
 W. H. Slingerland, A.M., Ph.D. 
 
 The New Profession of Social Service 82 
 
 George B. Mangold, Ph.D. 
 The Preparation of Ministers for Social Service 91 
 
 Rev. Charles S. Gardner, D.D. 
 
 The Preparation of the Church for Social Service 98 
 
 Rev. Charles S. Macfarland, D.D. 
 
 III. RACE RELATIONS 109-188 
 
 Lack of Proper Home Life among Negroes Ill 
 
 Rev. A. M. Trawick, B.D. 
 
 Some Conditions among Negroes in Cities 120 
 
 Prof. George E. Haynes, Ph.D. 
 
 The Negro Children as Future Workers 132 
 
 Mrs. Florence Kelley. 
 
 Religious Conditions Which Hinder Negro Progress .... 138 
 President John D. Hammond, D.D.
 
 6 BATTLING FOR SOCIAL BETTERMENT 
 
 PAGE 
 
 Race Cooperation in Church Work 145 
 
 Bishop Theodore D. Bratton, D.D., LL.D. 
 
 The Southern Sociological Congress as a Factor for 
 
 Social Welfare 154 
 
 Booker T. Washington, LL.D. 
 
 Inter-Racial Interests in Industry 159 
 
 Major Robert R. Moton. 
 
 Inter-Racial Interest of Health 169 
 
 C. V. Roman, M.A., M.D. 
 
 Religion the Common Basis of Cooperation 178 
 
 W. D. Weatherford, Ph.D. 
 
 IV. ORGANIZATION 189-227 
 
 Constitution and By-Laws 191 
 
 Officers and Committees 195 
 
 Report of Committee on Social Program 204 
 
 Resolutions Adopted by the Congress 205 
 
 Membership 206 
 
 Index to Speakers, Writers, and Officers 223 
 
 Index to Subjects 226
 
 I. PRELIMINARY 
 
 The Social Program 
 
 The Challenge of the Congress 
 
 The President's Address
 
 THE SOCIAL PROGRAM OP THE CONGRESS 
 
 THE Southern Sociological Congress stands: 
 
 For the abolition of convict lease and contract 
 systems, and for the adoption of modern principles 
 of prison reform. 
 
 Por the extension and improvement of juvenile 
 courts and juvenile reformatories. 
 
 Por the proper care and treatment of defectives, 
 the blind, the deaf, the insane, the epileptic, and the 
 feeble-minded. 
 
 For the recognition of the relation of alcoholism 
 to disease, to crime, to pauperism, and to vice, and 
 for the adoption of appropriate preventive measures. 
 
 For the adoption of uniform laws of the highest 
 standards concerning marriage and divorce. 
 
 For the adoption of the uniform law on vital 
 statistics. 
 
 For the abolition of child labor by the enact- 
 ment of the unif orm child labor law. 
 
 For the enactment of school attendance laws, that 
 the reproach of the greatest degree of illiteracy may 
 be removed from our section. 
 
 For the suppression of prostitution. 
 
 For the solving of the race question in a spirit of 
 helpfulness to the negro and of equal justice to both 
 races. 
 
 For the closest co-operation between the Church 
 and all social agencies for the securing of these re- 
 sults.
 
 THE CHALLENGE OF THE CONGRESS 
 
 THE Southern Sociological Congress is a chal- 
 lenge to the men and women of the whole South : 
 
 1. It is a challenge to the Southern fathers and 
 mothers and all social workers to lift the burdens 
 of labor from childhood and to make education uni- 
 versal. 
 
 2. It is a challenge to the men who make and 
 administer laws to organize society as a school for 
 the development of all her citizens rather than sim- 
 ply to be a master to dispose of the dependent, de- 
 fective, and delinquent population with the least ex- 
 pense to the State. 
 
 3. It is a challenge to all citizens to rally to the 
 leaders of all social reforms, so as to secure for the 
 South civic righteousness, temperance, and health. 
 
 4. It is a challenge to Southern chivalry to see 
 that justice is guaranteed to all citizens regardless 
 of race, color, or religion, and especially to befriend 
 and defend the friendless and helpless. 
 
 5. It is a challenge to the Church to prove her 
 right to social mastery by a universal and unselfish 
 social ministry. 
 
 6. It is a challenge to the present generation to 
 show its gratitude for the heritage bequeathed to it 
 through the toil and blood of centuries by devoting 
 itself more earnestly to the task of making the nation 
 a universal brotherhood. 
 
 7. It is a challenge to strong young men and 
 women to volunteer for a crusade of social service, 
 and to be enlisted for heroic warfare against all de- 
 stroyers of public health and purity, and to champion 
 all that makes for an ideal national life.
 
 THE PRESIDENT'S MESSAGE 
 
 GOV. WILLIAM HODGES MANN, OF VIRGINIA 
 
 COMING from the capital of the Old Dominion and from 
 the city which for four years was the capital of the Confed- 
 erate States, so largely represented in this assembly, I 
 would, if I could, bring to this splendid audience the inspi- 
 ration of history the history of my State and its capital 
 city, in which every American has an interest because it 
 is his history as well as ours a history which deals alike 
 with war and peace, with splendid achievements of construc- 
 tive government, with the field, the forum, and progres- 
 sive advancement of manufacturing and industrial develop- 
 ment, and, best of all, a history which even in this day and 
 generation records the best development of representative 
 government and shows upon its pages no taint or stain of 
 graft. 
 
 In making these utterances there is no disposition to 
 boast, but rather to take counsel that together, as one man, 
 we may lay hold of the gathered force which has been 
 accumulating for more than three centuries in Virginia, and 
 which for shorter periods has been gathering in the other 
 commonwealths of our beloved country, and to-night dedi- 
 cate them, as never before, to the service of God and human- 
 ity ; that we may bring together the mind and heart of tljis 
 splendid Congress, consecrated to plans which will best 
 strengthen and increase our own love, and, when our hearts 
 are full, spread it abroad like water in a dry and thirsty 
 land, vivifying, purifying, and making glad every human 
 heart it touches, and bringing upon ourselves the smile of 
 an approving God. 
 
 It is not often in this striving, progressive country, 
 advancing along every line of thought and action, and con- 
 tinuously converting possibilities into realities, that we are 
 permitted to come to a conference like this, each with the 
 love of God in his heart, bound by no denominational lines, 
 caring nothing for minor differences, regardless of wealth 
 except as a means to an end, trampling under foot all
 
 12 BATTLING FOR SOCIAL BETTERMENT 
 
 thoughts of personal gain or advancement, but in honor 
 preferring one another and taking counsel together how we 
 may best strengthen the weak, uplift the fallen, work for 
 the suffering and needy, consecrate all of our capacities, 
 and direct in proper channels all the forces of nature, of 
 society, and of government, that through these agencies all 
 people may get the most good and do the most good. Surely 
 it is an honor of which any man might be proud to address 
 such an audience, to feel his heart beat and his brain throb 
 in unison with good men and good women in service. Thank 
 God for the honor and the happiness of a service which 
 brings its own reward! 
 
 "The joys we give to others rest 
 
 In blessings on our lives again, 
 The dewdrops gathered from earth's breast 
 Return to her in rain." 
 
 But if, as I have stated, it is an honor to address such 
 an audience, it is a still greater honor to have been elected 
 President of the Southern Sociological Congress, and I take 
 this opportunity to express my sincere appreciation. 
 
 It is easy on occasions like this, with heart and brain 
 aflame, to indulge in sentiment and rhetoric and to give 
 vent to our opinions and energies in those generalities 
 which are pleasing to the ear, touch a responsive chord in 
 the heart, but do not advance the purpose which has brought 
 us together. Indeed, if we confine ourselves to generalities, 
 there will be little, if any, difference of opinion and we will 
 lack in our meeting the pleasure, and go away without the 
 profit, which comes from the energizing sparks of clashing 
 minds, all seeking the truth, but viewing it from different 
 standpoints and looking for it in different ways. 
 
 Holding this view, and with the sincere desire of seeing 
 things done and good accomplished, it may not be unwise to 
 direct your attention to certain definite reforms, and if the 
 Congress will grant indulgence I would like to bring up for 
 your consideration certain recommendations made to the 
 General Assembly of Virginia at its 1914 session, and repeat 
 the messages which went from head and heart to that body. 
 Of course, you will understand that difference in conditions
 
 THE PRESIDENT'S MESSAGE 13 
 
 and environments may make changes and modifications of 
 these recommendations necessary, but the principles in- 
 volved and the ends sought to be accomplished will be for 
 good everywhere; and although all of these recommenda- 
 tions may not meet with the approval of this Congress, they 
 will at least serve to show the trend of modern official life, 
 and their failure of enactment will emphasize the recognized 
 truth that time and education are necessary for the gather- 
 ing of public sentiment in favor of reforms into such 
 volume and strength as to compel their enactment into laws. 
 The first subject considered, you will observe, touches 
 every State and almost every community and is one of inter- 
 est everywhere: People who, on account of age, infirmity, 
 or poverty, have to be supported by their more fortunate 
 fellows ought not to be sent to "poor houses," but should 
 be comforted with the thought that their neighbors and 
 friends have provided "homes" for them. Without further 
 remarks, I submit the recommendations. 
 
 DISTRICT HOMES 
 
 At the last session of the General Assembly I recom- 
 mended the establishment of a home in every Congressional 
 District to take the place of the present county and city 
 almshouses and to be supported by each county and city in 
 proportion to the number of inmates furnished by each. In 
 the light of the figures which have been furnished by the 
 State Board of Charities and Corrections, I earnestly renew 
 my recommendation. 
 
 Number of persons supported in almshouses 
 
 during 1913 4,514 
 
 Value of real estate $1,061,485.00 
 
 Cost of maintenance 214,771.03 
 
 Superintendents' salaries 26,617.00 
 
 Value of crops made and consumed 33,624.03 
 
 Total cost, not including interest on real 
 
 estate $ 275,012.06 
 
 Persons aided in their homes by overseers of 
 
 poor 6,033 
 
 Cost $ 90,590.00 
 
 Salaries of overseers 11,692.05 
 
 Total cost $102,282.05
 
 14 BATTLING FOR SOCIAL BETTERMENT 
 
 These figures show that 10,547 poor people were sup- 
 ported or aided last year by the cities and counties of the 
 State at an expense of $377,294.11. 
 
 The proceeds of the sale of the real estate belonging to 
 the almshouses would be sufficient to purchase ten good 
 farms centrally located or, where there is a city, in the 
 district as near to it as reasonably possible, and for the 
 erection of suitable buildings in which the poor of our 
 State could be comfortably housed and properly looked after. 
 These homes would be a decided contrast with the present 
 almshouses, some of which, to express it mildly, do not 
 reflect credit on the State. 
 
 These homes would be used as nuclei for the segre- 
 gation and care of the 6,000 feeble-minded in the State, 
 which includes at least 2,000 high-grade imbeciles or morons 
 who would not be classed as feeble-minded except by experts, 
 1,525 classed as idiots, and 2,832 imbeciles, but with mind 
 enough to work. Of these feeble-minded people, only 225 
 have adequate custodial care. It is believed that with care- 
 fully selected and cultivated farms these people could cer- 
 tainly be segregated and probably could be made self-sup- 
 porting. Certainly, the time has come when the State ought 
 to take some action. 
 
 Mental defectives multiply twice as rapidly as normal 
 people, and from feeble-mindedness springs, by inheritance, 
 insanity, epilepsy, crime, pauperism, and all forms of men- 
 tal degeneracy. The prevention of the reproduction of this 
 class is, therefore, a social and economic necessity. 
 
 STATE BOARD OF CHARITIES AND CORRECTIONS 
 
 This board has done good work since its organization, 
 and has been exceedingly helpful in making investigations 
 and ascertaining real conditions when it was necessary 
 for the Governor to have information. The board reports 
 that there is a daily population of sixteen hundred misde- 
 meanants living in our jails in idleness and evil companion- 
 ship at a cost to the State of one hundred and fifty thou- 
 sand dollars a year. The very best remedy for this con- 
 dition is to put these people to work either on the roads
 
 THE PRESIDENT'S MESSAGE 15 
 
 or on farms provided for the purpose. Lynchburg has al- 
 ready purchased a farm on which it proposes to put its crim- 
 inal class, and I hope that other cities will follow its ex- 
 ample and that authority be given for the prisoners con- 
 fined for violation of State laws to be worked on the farms 
 when for any cause they cannot be worked on the roads. 
 This plan is now being carried out by the District of Co- 
 lumbia, which has in Fairfax County a farm of about eleven 
 hundred acres, and upon which an average of seven hundred 
 prisoners from the Washington jail make net, after paying 
 expenses, about ten thousand dollars per annum. 
 
 HOMES FOR POOR CHILDREN 
 
 During the last eighteen months the Board of Charities 
 and Corrections has placed in family homes one hundred 
 and fifty delinquent colored children, a majority of whom 
 were taken from jails, and all except eight are doing well. 
 This work should be continued, and it would be well to so 
 amend the law that white and colored children committed 
 to the reformatories should first go to the Board of Charities 
 and Corrections and homes secured for such of them as in 
 the opinion of the board could be trusted, with power to 
 send such as proved unmanageable to the reformatories, at 
 the discretion of the board. 
 
 PROBATION LAW 
 
 By an act of the General Assembly of Virginia approved 
 March 12, 1912, any court or justice in cities of over 40,000 
 population was authorized and empowered to continue the 
 case and admit to bail any one charged with being a habitual 
 drunkard, with failing to support his wife and children, 
 with being a vagrant or idler able to work, and who is 
 likely to become a charge on the corporation, and to commit 
 such person to the supervision of a probation officer. The 
 probation officer sees that the man so committed works, 
 and that his family gets the benefit; and if he fails to obey 
 directions or violates the rules, he is arrested without war- 
 rant and carried before the judge or justice and put to 
 work on the roads in short, he must either work for him-
 
 16 BATTLING FOR SOCIAL BETTERMENT 
 
 self and family or for the State on the convict road force, 
 or he may be committed to workhouses or city farms. 
 
 In the city of Richmond, where the probation law en- 
 acted by the last General Assembly, on the recommendation 
 of the Board of Charities and Corrections, is being tested, 
 one hundred men paid last year to the probation officer for 
 the support of their families $6,558. The board recom- 
 mends that probation officers should be appointed and non- 
 support cases placed under them in every city in the State. 
 This recommendation meets with my approval. 
 
 PROTECTION OF WOMEN AND CHILDREN 
 
 The Department of Labor and Statistics, by its careful 
 system of inspections and its determination to have executed 
 the laws for the protection of women and children, has 
 obtained fourteen hundred convictions in two years. Great 
 good has been accomplished and the law is being obeyed. 
 
 The statute under which the department is acting does 
 not give protection in some very important particulars, and 
 should be so amended as to prohibit the employment of 
 women and children in liquor, beer, and cider bottling es- 
 tablishments, mail order liquor houses, and breweries. 
 
 I recommend that whenever any person, firm, or cor- 
 poration shall employ a child under the legal age, and the 
 age of the child is clearly proved, the employer shall not 
 be permitted in any prosecution against him to escape con- 
 viction by showing or attempting to show that he used 
 diligence to ascertain the age of the child employed. But 
 this effort on his part should be allowed to be proved in 
 mitigation. Our children are our best assets, and whoever 
 deals with them must keep the law. 
 
 FEDERATION OF WOMEN'S CLUBS 
 
 The Federation of Colored Women's Clubs of Virginia 
 has purchased a farm, upon which will be established an 
 industrial school for delinquent colored girls. This enter- 
 prise has the approval of the Board of Charities and Cor- 
 rections, and I heartily recommend it to the favor of the 
 General Assembly.
 
 THE PRESIDENT'S MESSAGE 17 
 
 INEBRIETY 
 
 Inebriety is now a disease and must be so treated, if the 
 reclamation of our unfortunate fellow-citizens is desired. 
 They should not be sent to jail, but should be kept from all 
 intoxicating liquor until it has been thoroughly eliminated 
 from the system ; should have plenty of sunshine, fresh air, 
 and wholesome food, and made to work. A colony should 
 be established where inebriates and drug habitues should, 
 under proper rules and regulations, be required to earn 
 their living, and influences should be brought to bear upon 
 these unfortunate people tending to restore their self-re- 
 spect and manhood. 
 
 GIRLS' CANNING AND POULTRY CLUBS 
 
 In addition to the demonstration work described above, 
 there has been conducted under the control of the United 
 Agricultural Board the girls' canning and poultry clubs. 
 These clubs are operating in twelve counties under the gen- 
 eral supervision of Miss Agnew and are doing fine work. 
 The girls are taught how to work a garden in the most 
 advantageous way, how to preserve and can the products 
 of the garden and orchard, to sew, clean up, cook, and to 
 do anything necessary to make a home comfortable and 
 happy, while with every phase of the work there is a moral 
 uplift which strengthens the characters of the girls and 
 helps to fit them for the responsible position of home 
 makers. The meetings of these clubs are held in the homes 
 of the girls and their influence upon these homes is educa- 
 tional and far-reaching. This work is largely supported by 
 funds through the United States Department of Agricul- 
 ture, and should be favored by the General Assembly and 
 the United Agricultural Board. 
 
 NEGRO GIRLS' GARDEN AND CANNING CLUBS 
 
 In fourteen counties of the State, under the supervision 
 and direction of Mr. Jackson Davis, the work by the negro 
 girls' garden and canning clubs is carried on upon substan- 
 tially the same line, and the same things are taught as to 
 2
 
 18 BATTLING FOR SOCIAL BETTERMENT 
 
 the white girls' canning and poultry clubs. The clubs are 
 held in the homes of the colored girls, and the mothers 
 soon become as much interested as the girls and interest 
 and enthusiasm are aroused which produce good results. 
 During last year 10,504 jars of fruit and vegetables were 
 put up by girls and 12,269 put up by mothers. Before these 
 clubs were started the fruits and vegetables now canned 
 and used were thrown away or permitted to decay. It is 
 said that these negro girls' garden clubs can be traced by 
 improved fences, whitewashed houses, and other evidences 
 of thrift and industry. The United Agricultural Board was 
 able to render a little assistance to these clubs and is more 
 than satisfied with the results. These clubs are almost en- 
 tirely supported by contributions from the people of the 
 State and by help from Hampton Normal and Agricultural 
 Institute and from the Jeanes Fund. 
 
 NEGRO EXPOSITION AT RICHMOND 
 
 About the first of December last I had presented to me 
 by four prominent colored citizens of Richmond a report 
 of three expositions held by colored people and at which 
 they made a great showing. One of these expositions was 
 held in New York, to which the State contributed $25,000 ; 
 one was held at Atlantic City, to which New Jersey con- 
 tributed $25,000; and one at Philadelphia, to which the 
 State of Pennsylvania contributed $95,000. The report goes 
 on to say: 
 
 "After consultation among ourselves, we feel that this 
 is an opportune time for the negroes of Virginia to hold an 
 industrial exposition and place upon exhibit the agricul- 
 tural, mechanical, and educational products and achieve- 
 ments of the race within the last fifty years. Such an ex- 
 hibit, in our opinion, would be invaluable to our race and 
 would be an opportunity for the white people of Virginia, 
 who have aided us in every worthy undertaking, to see 
 what we have done and are doing in the solution of the 
 Bo-called 'problem.' It would attract thousands of white 
 people from the North and West, who have never known 
 the peculiar and satisfactory relations that exist between
 
 THE PRESIDENT'S MESSAGE 19 
 
 the white and colored race in Virginia. It would show to 
 the world how the negroes have prospered under our in- 
 stitutions. 
 
 "We therefore most respectfully petition your Excellen- 
 cy, and through you the Legislature of Virginia at its next 
 session, for an appropriation of $25,000 to aid the negroes 
 of Virginia in holding an exposition at Richmond in com- 
 memoration of their achievements within the last fifty 
 years." 
 
 I think the purpose manifested in the papers submitted 
 and the ambition on the part of the colored people of Vir- 
 ginia to equal, if not surpass, the achievements of their 
 race in the States named should, and I trust will, incline 
 the General Assembly to consider favorably their request 
 for an appropriation to aid them in holding an exposition 
 at Richmond in the near future. 
 
 TREATMENT OF CONVICTS IN THE PENITENTIARY 
 
 The convicts in our penitentiary are well and kindly 
 treated. The discipline is maintained with as little punish- 
 ment as possible, and the board and officers of the institu- 
 tion are to be commended. 
 
 It seems to me, however, that the time has come when a 
 distinct forward movement in the interest of reformation 
 should be made in addition to the agencies now employed 
 for that purpose, and I recommend the establishment of 
 an evening or night school, in which shall be taught the 
 Bible and such elementary branches and other studies as 
 will promote mental training and produce that pride and 
 self-respect which are necessary elements of character, and 
 thus fit these people, who have broken the law but are still 
 in reach of good influences, for useful participation in actual 
 life. 
 
 If the experiment succeeds, vocational training should 
 and doubtless will be added. If a small deduction, in addi- 
 tion to that now allowed, is made from the convict's time 
 of imprisonment for good behavior, and a library of good 
 books and magazines shall be furnished for the use of the 
 prisoners after their tasks are completed, and they are
 
 20 BATTLING FOR SOCIAL BETTERMENT 
 
 made to feel that the State cares for them and their wel- 
 fare, I believe great good will be accomplished. There is 
 sufficient room in the penitentiary building for the school, 
 and an appropriation of five thousand dollars per annum 
 for the next two years out of general funds, to be repaid 
 from the penitentiary surplus, will be sufficient to put this 
 recommendation into effect and demonstrate its value. 
 
 Looking to the future, conditions all point to the re- 
 moval of the penitentiary, sooner or later, to some suitably 
 located farm in the country, where such work can be given 
 the convicts in sunshine and pure air as will break up the 
 habits of dissipation which bring at least seventy-five per 
 cent to the penitentiary, and promote vigorous health and 
 a return to real manhood. With this fact before us, we 
 should purchase sufficient land in some desirable locality 
 and with ample transportation facilities while it can be se- 
 cured at a reasonable price. 
 
 It is not contended that morality and righteousness can 
 be forced into the human mind and heart by legislation ; but 
 on the other hand it is believed that by removing temptation 
 from the paths of the weak, by giving them good food, com- 
 fortable quarters, plenty of air and sunshine, reasonable 
 but not too hard labor, and above all by giving to these 
 unfortunates that consideration and attention which will 
 awaken a long slumbering but not dead self-respect, the 
 spirit of manhood may be kindled into a flame which will 
 remove the dross of their natures and permit them to stand 
 clear-eyed and unashamed in the presence of their fellow 
 men. 
 
 THE HOME 
 
 In conclusion, as the home is the fountain of civic life 
 and civic righteousness, the opinion is ventured that upon 
 the home, as most important of all, the efforts of those who 
 seek to benefit and elevate their fellow men should be 
 turned, that to obtain entry into the homes of our people, 
 and so act as to secure the respect and confidence of the 
 mothers and fathers and so be able to influence them in 
 the right direction, is a work of intelligence, tact, self- 
 denial, and almost infinite love; but once there we have
 
 THE PRESIDENT'S MESSAGE 21 
 
 open to us and can act upon the sources of life. When these 
 fountains commence to be purified, little by little the stream 
 of humanity going from them will become clean and healthy. 
 Boys and girls from pure and righteous homes carry with 
 them the strength of virtue, the consistency of truth, the 
 love of those things which are of good report, the fear of 
 evil and hatred of sin. If this great country could be 
 divided into districts, each in charge of a home lover, and 
 wise, systematic work could be done, the need for places 
 of reformation would largely disappear, the enemies of hu- 
 manity would be met at the gate instead of at the back 
 door, the principle of preventive medicine would be applied 
 to preventive evil, and the world would seon have higher 
 ideals and better citizenship. To a considerable extent the 
 effect of this home influence has been demonstrated by 
 our girls' garden and canning clubs, to which allusion has 
 been made, and it is honestly believed that therein lies, to a 
 very large extent, the solution of segregated districts, the 
 promotion of temperance, the advance of righteousness, and 
 the love and service of God.
 
 H. THE CHURCH AND SOCIAL SERVICE 
 
 Report of the Committee on the Church and Social 
 Service 
 
 The Present Social Order in Conflict with the Ideals 
 of the Church 
 
 The Social Message of the Church to Modern In- 
 dustry 
 
 The Social Mission of the Church to City Life 
 The Workingman and the Church 
 The Sunday School as an Agency for Social Service 
 The Religious Basis of Social Service 
 The Co-ordination of Social and Religious Forces 
 The New Profession of Social Service and the Train- 
 ing of Social Workers 
 
 The Preparation of Ministers for Social Service 
 The Preparation of a Church for Social Service
 
 REV. JOHN A. RICE, D.D., CHAIRMAN, FORT WORTH, TEX. 
 
 INSTEAD of a sweeping survey of the field in the South, 
 I have chosen to present to you a report of work done in 
 one individual church, as a sort of type now possible every- 
 where. 
 
 The one word upon the lips of all social workers is 
 "education." The feeling is growing everywhere that the 
 people must be taught. The feeling is also growing that 
 the Church must come to a larger place in this important 
 work, through the education of the masses. Countless thou- 
 sands under the tuition of the Church never see the college 
 or the university, never see even the high school. Have we 
 no message for them? Is there no service we can perform 
 in equipping them for more efficient living? Shall we un- 
 dertake to educate the few while the many go untouched? 
 I have come to the conclusion that the most powerful single 
 educating agency outside of the common schools is the local 
 church. There is no vital subject through the whole range 
 of human interest that might not be brought through this 
 channel to bear upon the life of every congregation. The 
 Church must now become the middleman between the uni- 
 versity and the people. If this is to be done, a thorough 
 reorganization of the educational side of the local work is 
 necessary. 
 
 All the great denominations have therefore appointed 
 committees to work out plans, both for the local congrega- 
 tions and the general Church. This indicates a growing 
 conviction that we yet have undreamed-of possibilities in 
 the Sunday school and its adjuncts. I personally believe 
 the time has come to change the name "Sunday School" to 
 "School of the Church," "Church School," or "Department 
 of Religious Education in the Local Church," and to change 
 the names of the officers to correspond with this general 
 conception. The following work is now in progress in First 
 Methodist Church, Fort Worth, Tex. :
 
 26 BATTLING FOR SOCIAL BETTERMENT 
 
 TRAINED MOTHERHOOD 
 
 We have organized our mothers into a council whose 
 purpose is to increase the efficiency of the home. They 
 supervise a Sunday school class which studies not only the 
 Bible but also child life and welfare, household economics, 
 eugenics, etc., and have lectures by specialists. They buy 
 the graded lesson books and study them with their children 
 and make it possible for the teachers to cooperate with 
 them in the religious training of their children. They 
 have also a Thursday class which studies at present the 
 Montessori system as applied to the home. They go to- 
 gether with their children at intervals to the woods and 
 study nature under an expert who shows mothers and chil- 
 dren what to see and how to see it. Occasional conferences 
 are devoted to practical problems. 
 
 GRADED INSTRUCTION 
 
 We are trying to use the Bible as a real source book of 
 religious education, adapting its rich pedagogical material 
 to the epochs of the child's life, to the changing interests 
 of infancy and youth. We are therefore using the graded 
 literature in all departments. 
 
 The educational activities of the Church are correlated 
 under a Committee on Religious Education, composed of 
 the pastor, the superintendent of the Sunday school, a rep- 
 resentative from the Board of Stewards, the Woman's Mis- 
 sionary Society, the Epworth League, the Brotherhood, and 
 the Church at large. The Director of Religious Education 
 has charge of the whole. 
 
 GRADED WORSHIP 
 
 The individual repeats in his life the history of the race, 
 epoch for epoch. The child lives in the world of sense, be- 
 gins with animism, and passes through all the varying 
 stages of primitive religions, including paganism. Our 
 teaching and our appeal must therefore be made in terms 
 of these advancing interests, if it is to be effective; and 
 worship must express the real life of the child, must feed 
 the predominant hungers. As these hungers change, the
 
 REPORT ON THE CHURCH AND SOCIAL SERVICE 27 
 
 forms of worship must change with them. The child must 
 be helped to unfold according to the laws of its own life. 
 The regular church service does not meet these needs. 
 The fact that eighty-five per cent of our church members 
 come from the Sunday school, eighty-five per cent of the 
 pupils do not attend church, and at least forty per cent dis- 
 appear forever, and that Jesus is present in the conscious- 
 ness of as low as five per cent of conversions, would in the 
 business world compel immediate attention. We are there- 
 fore grading our worship in three separate simultaneous 
 services. At the 11-o'clock hour a competent nurse cares 
 for those under two and a half in a nursery fitted up for 
 the purpose, thus enabling mothers to attend church. 
 From two and a half to seven they are trained in self- 
 expression by means of the Montessori apparatus, clay- 
 modeling, songs, nature work, story-telling, etc. The aim 
 here is to teach concentration, self-command, and lead them 
 through the senses to God. 
 
 From seven to fourteen they worship together in the 
 Junior Church, which is organized with a board of stewards, 
 board of ushers, a choir, a secretary and treasurer. They 
 have a full service suited to their needs, including proper 
 songs, responsive reading, a sermon all conducted by the 
 Director of Religious Education, who is their pastor. Their 
 interest is steadily deepening, their numbers growing, and 
 the effect is tonic upon the whole congregation. It is bring- 
 ing men out who come with their boys. The children are 
 devoted to what each calls "My church." At least one- 
 third of the hundred and fifty or more converts in our re- 
 cent revival came from the Junior Church. 
 
 GRADED EXPRESSIONAL ACTIVITIES 
 
 Insight outruns power to act in youth. Boys and girls 
 see much farther than they can do. How then shall we 
 bring up the will? What is unexpressed dies. And each 
 stage of life to be conserved must be expressed in terms 
 of its own capacities and interests. But no complete list 
 of things that can be done at each stage of development 
 has yet been made. Our boys under twelve are organized
 
 28 BATTLING FOR SOCIAL BETTERMENT 
 
 into the "Brotherhood of David," those over twelve into 
 the "Boy Scouts," and the girls into the "Camp Fire Girls." 
 We are beginning- to organize the "gangs" in certain neigh- 
 borhoods for Bible study, gardening, etc. The organized 
 classes are directing their expressional activities into lines 
 of social service. We have baseball teams and other means 
 of recreation and play. 
 
 TRAINED LEADERS 
 
 We have electrified our Wednesday evenings by making 
 the first fifteen minutes a strong devotional meeting; the 
 next thirty minutes I am talking on "How We Got Our 
 Bible," after which we break up into classes in the Bible, 
 psychology, Church history, missions and social service, 
 household bacteriology, and such other subjects as are help- 
 ful in the art of living rationally and efficiently. These 
 courses will be changed from time to time and will alternate 
 so that each can take all. Still other classes ramify from 
 these. We have one of eighty-five on Tuesdays studying 
 Browning, Tennyson, and the Bible, and another of thirty- 
 five studying Dante and the Bible. Yet others will be or- 
 ganized. We are trying to act as middlemen between the 
 university and the people in matters vital. Friday evenings 
 are open to free lectures on the fine arts, civics, welfare 
 work, etc. We call it "Fine Arts Evening." 
 
 THE DIRECTOR OF RELIGIOUS EDUCATION 
 
 We are fortunate to have as Director of Religious Edu- 
 cation a graduate of Yale, who has charge of all these edu- 
 cational activities. This office must now be recognized as 
 necessary to an efficient city church. 
 
 We have the city cut up into fourteen sections, in charge 
 of fourteen captains, all men but one. These captains have 
 under them fourteen teams. Last Sunday, for example, 
 we had a consecration service at the close of the morning 
 service. I called for those who were willing to give the 
 afternoon to an every-member campaign among the people. 
 About seventy-five men responded, and in a beautiful spirit 
 presented themselves as ready to go at the bidding of the
 
 THE PRESENT SOCIAL ORDER 29 
 
 Church. By this movement we were able to reach almost 
 eyery home in our entire charge and the men all greatly 
 enjoyed the work. The members of the teams were sent 
 out by their captains, two by two, street by street. This 
 organization enables the pastor to touch the whole church 
 in a few hours, although we have some fifteen hundred 
 members. 
 
 RESULTS 
 
 The effects are visible on every hand. More than three 
 hundred people are instructed in classes between Sundays. 
 The whole atmosphere of the church has changed. A new 
 spirit is born. A desire to help others is finding sponta- 
 neous expression all over the congregation. We have groups 
 of people who visit and carry flowers to the jails, do friendly 
 visiting among the poor, conduct Sunday schools, keep in 
 touch with the city administration, the almshouse, hos- 
 pitals, etc. We have others who teach in the social set- 
 tlement and help the unemployed and the needy. The 
 stirring of the emotions without adequate outlet may be 
 damaging, but a people who once yield fully to our glorious 
 evangel, and become well established, can never go back, 
 can never again escape the compelling charm of the Mas- 
 ter's call to self-sacrificing service. 
 
 THE PRESENT SOCIAL ORDER IN CONFLICT WITH 
 THE IDEALS OF THE CHURCH 
 
 JAMES R. HOWERTON, D.D., LL.D., PROFESSOR OF PHILOSOPHY 
 IN WASHINGTON AND LEE UNIVERSITY 
 
 I HAVE been given thirty minutes for the discussion of 
 the theme which has been assigned me a broad subject and 
 a very brief time. The subject is somewhat unfortunately 
 worded for a brief discussion. It would require some very 
 exact definitions and nice discriminations. In the first 
 place, it would be difficult to define the Church. The
 
 SO BATTLING FOR SOCIAL BETTERMENT 
 
 word is used in different senses, some very broad and some 
 very narrow. A great deal of the confusion in the dis- 
 cussion of the sphere and functions of the Church is due 
 to the failure to discriminate between the Church as an 
 organized body, exercising her functions through her courts 
 and officers, and the Church as simply a collective term for 
 her individual members and adherents. If we were asked, 
 "The ideals of what Church?" it would take some little time 
 to answer the question. 
 
 It would be more difficult to say just what are the ideals 
 of the Church. There is no Church considered as an entity 
 existing apart from her constituent members standing in 
 certain relations to one another. The ideals of the Church 
 are the ideals of her members, or at least the ruling and 
 influential class of them, at any given period in her history 
 or in any particular division of the Church. What the ideals 
 of the Church are and what they ought to be are two very 
 different questions. The ideals of the Church have varied 
 very widely in different ages of the Church, and still do so 
 in different portions. There is no form of privilege by 
 which men have been enabled to exploit their fellow men 
 that has not at one time or another received the sanction 
 of the Church. 
 
 The divine right of kings, the divine ordination of 
 hereditary ranks and classes, and the divine institution of 
 slavery have all been upheld by ecclesiastics, if not held as 
 doctrines of the Church. Even to-day some of those eco- 
 nomic and political doctrines which most obstruct social 
 progress are supposed to rest upon the authority of the 
 Scriptures and to be sanctioned by Divine warrant. 
 
 The Church, as an organized institution, has always been 
 one of the most conservative forces in history. In every 
 great revolutionary crisis in history the orthodox and es- 
 tablished Church of that day has sided with the existing 
 order. Political as well as ecclesiastical reformers have 
 been branded as heretics. The Church has not only de- 
 fended her own forms, rituals, and creeds inherited from 
 the past, but has lent her aid in resisting attacks upon 
 existing political and economic institutions.
 
 THE PRESENT SOCIAL ORDER 31 
 
 And yet, paradoxical as it may sound, out of the Church 
 itself have come some of the most progressive, the most 
 radical, the most revolutionary forces in history. Even 
 where these forces have seemed to come from without the 
 Church, they may be traced, sooner or later, to the influ- 
 ence of the Church itself. Such forces have not only re- 
 formed the government, creed, and rituals of the Church 
 itself, but they have been potent in the reformation of polit- 
 ical and economic institutions. It is more than probable 
 that in the present conflict, when the real battle is engaged 
 (for as yet the fight is barely begun), the Church will be 
 found divided as in the past. 
 
 It will simplify and abbreviate our discussion therefore 
 to change the wording of the subject to "The Present Social 
 Order in Conflict with the Ideals of Christianity, or with 
 Christian Ethics." 
 
 The term "Social Order" again needs definition. Surely 
 it must mean something more than social conditions. To 
 show that present social conditions are in conflict with the 
 ideals of Christianity it would only be necessary to enu- 
 merate existing evils. The real question is whether there 
 are organic principles at the very basis of the existing social 
 order which obstruct progress toward the Christian ideal. 
 
 Fortunately there is very little difficulty in defining the 
 Christian ideal, if we shun the difficulties of speculative 
 theology and metaphysical ethics, and confine ourselves to a 
 common sense interpretation of the plain teachings of 
 Jesus Christ. 
 
 The Christian ideal is primarily and fundamentally per- 
 sonal and individual. The perfect man, of which Christ 
 himself is the great example, is the ideal of Christian 
 ethics. To save individual men and women from sin and 
 to bring them into conformity with this ideal was the 
 purpose of Christ himself, and it is the task which he has 
 committed to his followers and to his Church. Christian 
 ethics knows nothing of any "over-individual" whether it 
 be called humanity, society, the state, the Church, or the 
 kingdom of heaven existing apart from or above the con- 
 stituent persons. The moral and spiritual welfare of the
 
 32 BATTLING FOR SOCIAL BETTERMENT 
 
 individual person is not to be sacrificed to any of these 
 abstractions. Duty to society, to the state, or to the Church 
 is duty toward the persons who constitute them, through 
 and by means of organic institutions. Since all such in- 
 stitutions and organic relations are essential to the moral 
 and spiritual welfare of individual men and women, they 
 are proximate ends of conduct, but they in turn are means 
 to the welfare of individual persons. The good man is not 
 merely a means to some cosmic, divine, or social ideal, but 
 is an end in himself. He is an end to himself and to 
 others, an end worthy not only of human striving but we 
 may reverently say of the highest exercise of divine power, 
 wisdom, love, and justice. And this is true without re- 
 spect of persons. Not only is there no distinction between 
 Jew and Gentile, between Greek and barbarian, but none 
 of race, rank, talent, or genius. The intrinsic moral value 
 of the man is not conditioned upon any of these distinc- 
 tions. There is no spiritual aristocracy to whose moral 
 welfare all beneath are servants. On the contrary, the 
 greatest is the servant of the least. The higher the rank 
 the greater the number of those beneath to whom the 
 service of love is due. 
 
 Nor is there any serious difficulty in the definition of 
 the "good man." Jesus Christ has not only exemplified this 
 ideal in his own person, but he has defined it in a few simple 
 sentences more clearly than all the ethical philosophers from 
 Aristotle to Green have done with their profound meta- 
 physical reasonings. The good man is one who loves God 
 with all his heart and his neighbor as himself, even though 
 that neighbor be a Samaritan ; the man who loves the truth 
 and who loves righteousness. In Christian ethics love, 
 justice, and truth are the intrinsic moral attributes, con- 
 stitutive of character and regulative of conduct. To perfect 
 these attributes in the greatest possible number of men and 
 women, to bring all the desires, affections, and sentiments 
 of human nature into harmony with these, and to produce 
 the greatest amount of that kind of happiness of which a 
 virtuous character is the ground and condition, constitutes 
 the end of Christian ethics. The moral value of all acts.
 
 THE PRESENT SOCIAL ORDER 33 
 
 conduct, and habits of individuals, of all social customs, 
 laws, and institutions, is determined by their utility to 
 this end. 
 
 Nevertheless the Christian ideal is a social ideal. Chris- 
 tian ethics knows no more of a good man existing apart 
 from the social relations than it does of a society existing 
 apart from its constituent individuals. Thomas Hill Green 
 exactly expressed the truth of Christian ethics when he 
 said: "Without society no persons that is as true as that 
 without persons there could be no such society as we know." 
 The very attributes, love, justice, and truth, which are es- 
 sential elements of the definition of the personal ideal, 
 imply the social relations. They are born with the social 
 relations, are the bond of those relations, and develop with 
 those relations. The moral sentiments and the social re- 
 lations reciprocally condition one another. As the traits of 
 love, justice, and truth develop in the individual, they not 
 only bind him more closely to his fellows, but to an ever- 
 increasing number of them, and in an ever-increasing com- 
 plexity of relations of interdependence and reciprocal serv- 
 ice. This expansion of social relations, in turn, serves to 
 expand, intensify, and strengthen the moral powers of the 
 soul. 
 
 But the social ideal is not the mere sum of individual 
 ideals. While society is not an abstract entity existing apart 
 from its constituent individuals, yet it is more than a mere 
 aggregation of those individuals. It is an organism, in 
 which different persons stand in different relations and 
 exercise different functions toward one another and to the 
 social body. The family is the fundamental social organism, 
 and out of that grows the tribe, the state, the nation. 
 With them develop diversity of gifts, functions, and rela- 
 tions between individuals and the social organism. 
 
 Finally, as the result of the advance of civilization, grows 
 the whole human organism, always tending to approach 
 greater solidarity and unity. As the individual is thus 
 brought into wider and closer relations to his fellows and 
 to society as a whole, his influence upon the moral welfare 
 of society, and through its institutions upon the moral wel- 
 
 3
 
 34 BATTLING FOR SOCIAL BETTERMENT 
 
 fare of other persons, increases at the same time with his 
 dependence upon other persons, upon society and social in- 
 stitutions for his own welfare. A better state of society 
 can only be brought about by making better men and 
 women, but a better state of society helps to make better 
 men and women. The betterment of the organic institu- 
 tions and the purification of social relations therefore be- 
 come a moral end. The social ideal is the embodiment of 
 the principles of love, justice, and truth in all the relations, 
 laws, and institutions of society. As in the individual the 
 body with desires and appetites must be made the servant 
 of the soul, so in the social body all economic and civil in- 
 stitutions and methods by which man's physical needs are 
 served must be subordinated to those which promote the 
 moral welfare of the race. The material welfare must be 
 made the servant of the moral welfare of the social or- 
 ganism, and not the reverse. Economics, politics, and juris- 
 prudence must be reinterpreted under the categories of 
 ethics and religion to make them contributory to the moral 
 and spiritual welfare of mankind. The social organism 
 must be leavened with the same principles which con- 
 stitute individual character until it becomes the kingdom 
 of heaven. The Christian ideal of the perfect man there- 
 fore necessarily involves the Christian social ideal of the 
 kingdom of heaven. 
 
 Now what have social conditions, especially political and 
 economic conditions, or all those which are called secular, 
 to do with the promotion or hindrance of these Christian 
 ideals? They have a great deal to do with it. But it is 
 just here that we find ourselves between the fires of two 
 contending armies. On the one side we have the socialists 
 of the materialistic school who maintain that economic con- 
 ditions have everything to do with man's moral welfare. 
 Man is the product of his environment. If he is bad, it is 
 only because his environment is bad; change that environ- 
 ment and he will become a good man. As that environment 
 is material, all that is necessary to bring a Utopian mil- 
 lennium is an economic revolution under socialistic prin- 
 ciples. We may pass this with the remark that it is diffi-
 
 THE PRESENT SOCIAL ORDER 35 
 
 cult to see how, on such a fatalistic theory, any force is to 
 arise which will make a good environment out of bad men 
 or good men out of bad environment; how a system which, 
 confessedly, must have begun in brute selfishness can de- 
 velop any altruism or philanthropy which would better so- 
 cial conditions. On the other side we have the orthodox 
 and conservative element of the Church, who are jealous of 
 any emphasis upon the effect of economic conditions upon 
 man's moral and spiritual welfare; and that, strange to 
 say, for two reasons that are quite as difficult to reconcile 
 with one another as either is with the effect of a social 
 environment. 
 
 On the one hand it is feared that undue emphasis upon 
 social influences may destroy the doctrine of man's freedom 
 and obscure the personal responsibility for his own charac- 
 ter; on the other side it is feared that it will belittle the 
 doctrines of Divine grace, of the work of the Holy Spirit 
 in regeneration and sanctification, of the redeeming work 
 of Christ, and lead to the neglect of all the spiritual influ- 
 ences necessary to man's salvation from sin. For these 
 reasons the more conservative element in the Church even 
 now are viewing with alarm and suspicion this whole move- 
 ment for social reform. The question is dividing every 
 branch of the Church into conservatives and progressives 
 on a new issue. This difference is seen, not only in the 
 work at home, but also in the foreign mission fields. A 
 missionary to Alaska in the early days found that his 
 work among the Eskimos was hopeless until he could de- 
 velop their family life. He wrote to his Board for tools 
 and materials to teach them to build houses. He was curtly 
 informed that he had been sent to preach the gospel, not 
 to teach the Indians how to build houses. Whereupon he 
 resigned and devoted himself to preparing the way for 
 other missionaries. Boards of Foreign Missions have 
 learned something since that time, but the same spirit is 
 manifested in other matters. 
 
 The speculative reconciliation of the doctrine of human 
 freedom and responsibility with the efficiency of Divine 
 grace on the one hand and with the causal influence of en-
 
 36 BATTLING FOR SOCIAL BETTERMENT 
 
 vironment on the other is too difficult a question for us to 
 enter into here. Philosophers and theologians have wres- 
 tled with this problem for thousands of years, and have not 
 solved it yet; and what is more, they never will solve it. 
 It is enough to say in passing that this is a metaphysical 
 puzzle which grows out of the attempt of man to view him- 
 self as an object in nature, coordinate with other objects, 
 and to affirm the same kind of causal relations between 
 himself and his objective environment as between objects 
 in that environment, or else to deny any causal relation at 
 all. This is as impossible as to get up and look at our- 
 selves from behind, or to take out our own eyes and look 
 at them. Causality and freedom as thus viewed are not 
 realities, but shadow images of the realities of which we 
 are immediately self-conscious. The dilemma of necessi- 
 tarianism and indeterminism is not a real dilemma, but only 
 apparently so. 
 
 In discussing the moral influence of social conditions we 
 seem to be regarding the character of the individual as the 
 necessary product of such influences; but in urging the 
 duty of the individual to aid in the reformation of such 
 social conditions we must assume his freedom. Common 
 sense finds no practical difficulty in assuming these points 
 of view alternately, but philosophy never has been and 
 never will be able to see both causality and freedom at the 
 same instant and from the same point of view. 
 
 A system of nature in which man is a passive object 
 among other objects could never produce either righteous- 
 ness or sin. It is the power of will which gives moral 
 meaning to the solicitations received from environment as 
 well as to the ensuing reaction upon that environment. 
 Nature's forces do not enter and pass through the human 
 soul merely to emerge again unchanged. In that passage 
 they have acquired something that cannot be estimated as 
 a physical force. 
 
 That there is a reciprocal causal relation between char- 
 acter and environment is a fact beyond all possibility of 
 refutation. There are social conditions which encourage 
 virtue and there are others which produce vice by the
 
 THE PRESENT SOCIAL ORDER 37 
 
 wholesale ; yet the same results would not follow, either for 
 virtue or vice, if man were the passive product of his en- 
 vironment. The most conservative of the Churches rec- 
 ognize these facts in their insistence upon the sanctity of 
 the home, the influence of parental teaching and example, 
 and so on. And well they may, for out of such homes, it 
 is safe to say, the Church gets the vast majority of her 
 members. But the moral influence of the home is affected 
 by economic conditions. How can there be a home when 
 a man cannot earn enough in a day's labor to support a 
 wife and children? How can there be any family training 
 when not only the father and the mother, but the little 
 children themselves, are compelled to work from ten to 
 twelve hours a day in factories and sweatshops to obtain 
 a bare sustenance? More than this, these classes have too 
 much reason for their complaint that the gospel itself is 
 preached to them by hirelings of the capitalistic class and 
 that the Church is trying to bribe them to submit to the 
 wrongs they endure in this life by promises of a life to 
 come. The Church must prove her sincerity by seeking to 
 save men from the hells in this world if she would have 
 them hear her message of a life beyond the grave. The 
 duty can no longer be postponed; the day has come when 
 the Church must seek the reformation of social conditions, 
 the purification of social relations and institutions, the abo- 
 lition of political and economic abuses, the realization of 
 her Master's social ideal of the kingdom of heaven on earth. 
 The power and influence of the Church upon succeeding 
 generations, not to say her life, depend upon her faithful- 
 ness in the discharge of this task. 
 
 Now what is there in the social order that is in conflict 
 with these ideals of the Church? I must specialize the eco- 
 nomic order, not only because my time is brief, but because 
 that is receiving especial attention at this time, and be- 
 cause it is now seen that that is just where the trouble lies. 
 Our fathers addressed themselves to the reformation of the 
 political order. It was supposed that if the political order 
 was reformed the economic order would adjust itself. 
 We have awakened to the fact that under the forms of
 
 38 BATTLING FOR SOCIAL BETTERMENT 
 
 constitutional government and political freedom there is 
 the possibility of an economic despotism more tyrannical 
 than the military and of an economic slavery worse than 
 chattel slavery and serfdom. The political system is simply 
 a means to the economic, and we are now beginning to see 
 that the economic order is simply a means to the ethical 
 order. The reformation of the political order does nothing 
 more than clear the way for the reformation of the eco- 
 nomic, and when we shall have succeeded in reforming the 
 economic order we shall find that we have done nothing 
 more than to remove obstructions and to provide the es- 
 sential means and conditions for the working of moral and 
 spiritual forces toward the perfection of the ethical order. 
 
 Our present social order is in conflict with the ideals of 
 Christianity because the organic principle of our economic 
 system is selfishness, whereas the organic principle of the 
 kingdom of heaven is love. In our system he who needs 
 most must serve him who has the most; in the kingdom of 
 heaven he who has most must serve him who needs most. 
 In the existing system superiority of strength, of intellectual 
 ability, of social or official rank, enable the higher to com- 
 pel the lower to minister to their pleasure; in the ideal 
 social order they would be the means by which the higher 
 would seek to raise the lower to their own social level. 
 
 Now self-interest is not the same thing as selfishness, 
 nor does the principle of benevolence toward our fellow 
 man necessarily preclude a legitimate regard for our own 
 interest. Life, liberty, and property are essential means 
 to the moral welfare of the individual, and when they are 
 sought and used as a means to that end it is the duty of 
 the individual to defend those rights against the wrong- 
 doer, and it is the duty of society to protect the individual 
 in the legitimate exercise of those rights. But from the 
 very nature of the moral end as defined in Christian ethics, 
 the use of such rights for such an end not only does not 
 conflict with the moral welfare of other individuals and 
 of the social organism, but tends rather to promote it. The 
 individual cannot seek his own moral welfare without mak- 
 ing himself a better servant of society, nor can he seek the
 
 THE PRESENT SOCIAL ORDER 39 
 
 moral welfare of his fellows without making himself a 
 better man. The progress of civilization in the sciences' 
 and the arts, by multiplying the resources of nature, would 
 tend to make the conditions of life easier, to do away with 
 the struggle for the means of a bare existence, and thus 
 would tend to reconcile all conflicts between the legitimate 
 self-interest of individuals or between the interest of the 
 individual and that of the social body. 
 
 When pleasure is made the chief end of life, self-interest 
 becomes selfishness. The direction of the moral progress 
 of society is reversed and tends rather to the development 
 of selfishness and sin. The struggle for the possession of 
 the resources of nature, so far from being pacified by the 
 progress of civilization, becomes more intense. For with 
 that progress man not only increases his means of satis- 
 fying the wants which he already has, but he increases his 
 wants. With the development of his nature come new 
 capacities for pleasure. Now if those pleasures be made 
 the chief end of life and the desire of pleasure its ruling 
 motive, not only are man's natural appetites and desires 
 subverted by the desire of pleasure, but they are perverted 
 and depraved by it. This desire for pleasure enslaves ev- 
 ery desire, affection, and sentiment which can be made to 
 serve it, and makes war upon all that will not submit to 
 its tyranny. It is an enemy to every will of love, justice, 
 or truth, human or divine, which resists it. Those en- 
 dowed by nature with superior physical strength or intel- 
 lectual cunning use these gifts for the exploitation of their 
 fellow men to gratify their own inordinate and selfish de- 
 sires for pleasure. Money, rank, and power are sought 
 exclusively as means to pleasure. The slave must sweat 
 for his master's ease, the peasant must be taxed to build 
 the palaces and support the courtesans of his prince, thou- 
 sands of poor men must toil to make one man rich. Nor 
 does the process stop when the selfish man has acquired all 
 and more than he can spend on his own pleasure and that 
 of his satellites. The love of money itself becomes an in- 
 satiable craving. The millionaire must become a multi- 
 millionaire, and the multimillionaire would not be satisfied 
 if he became a billionaire.
 
 40 BATTLING FOR SOCIAL BETTERMENT 
 
 The vice of our economic system is that it not only en- 
 courages selfishness, but compels selfishness. It not only 
 gives a tremendous advantage to the willfully selfish man 
 who deliberately seeks wealth and power to gratify his 
 own desires for pleasure, but necessitates a struggle be- 
 tween those who would otherwise be unselfish for the nec- 
 essary means to the moral welfare of themselves and their 
 families. It not only gives our bad motives an advantage 
 over our good ones, but necessitates a conflict between our 
 good motives. Love of home conflicts with patriotism, 
 love of family with philanthropy. It not only encourages 
 war between the good and bad elements of society, but 
 puts good men and women at odds with one another. In 
 seeking to defend ourselves and our families against the 
 selfish man, we must fight one another. To support. and 
 educate my family I must buy my clothes as cheaply as I 
 can get them. To get my custom my storekeeper must 
 buy as cheaply as possible, the jobber must buy as cheaply 
 as possible from the manufacturer, and he must pay as 
 little as possible for his raw material and for his labor. 
 Sweat shops are an inevitable result of bargain counters. 
 The laborer must organize to protect his rights against 
 the selfishness of capital, and in doing so he must injure 
 the consumer. The result is that our whole economic sys- 
 tem is a war. It may be a civilized war, its horrors may 
 to some extent be palliated by amendments of the code 
 of war, but it is war none the less; and war, under the 
 best of circumstances, is hell for somebody. The develop- 
 ment of money as a medium of exchange, in all its forms, 
 not only of silver and gold, bank notes and currency, but 
 of stocks and bonds, has intensified this struggle. While 
 essential to the advance of civilization, it has rendered pos- 
 sible an inequality in the distribution of wealth which would 
 have been impossible under any system of immediate ex- 
 change of values. The economic system thus developed 
 gives a tremendous and utterly unfair advantage to that 
 class who engage in the financial operations which facilitate 
 the exchange of values. Not only the capitalist who has 
 earned and saved his capital, but the promoter, the stock-
 
 THE PRESENT SOCIAL ORDER 41 
 
 broker, and the speculator accumulate enormous fortunes 
 at the expense of their fellow men. Not only by the ap- 
 propriation of nature's resources and the monopoly of the 
 machines for their manufacture and transportation, but 
 by the watering of stocks, the manipulation of stock mar- 
 kets, and the corruption of politics, a very small portion 
 of the social body are enabled to acquire the stocks and 
 bonds which represent the greater part of the wealth of 
 the people without giving even a fractional proportion of 
 value to society in their own labor. We have long passed 
 the stage where money is a simple medium of exchange of 
 service for service, of value for value. It is a means of 
 enslaving the needy and of seducing the covetous. Precise- 
 ly because money can be acquired without labor and can 
 gratify every selfish and corrupt desire, the love of it has 
 become the most consummate and diabolical form of human 
 selfishness and a root of every kind of evil. 
 
 Now what is the remedy ? I cannot answer this question, 
 not only because I have not the time, but because I do not 
 know. My own department of thought is ethics, and while 
 I have a very clear conviction of the true ethical end, I do 
 not pretend to know what are necessary political and eco- 
 nomic means to the attainment of that end. It is the task 
 of the moralists to define the ethical end and of the preach- 
 ers to quicken the motives which will prompt men to seek 
 that end rather than their own pleasure; but it is the 
 task of the economists and financiers, of the statesmen and 
 of the jurists, animated by unselfish motives, to devise the 
 necessary political and economic means to the attainment 
 of that end. This must be said, however : that there never 
 will be an adequate provision of the means without a clear 
 definition of the end. False ethical theories, by an inevita- 
 ble logic, lead to false economic and political theories. 
 President Hadley in a recent article* says : "There was no 
 necessary antagonism between utilitarianism and Chris- 
 tianity." If he uses the word in its traditional sense of 
 
 *"Education and the New Morality," Religious Educator, April, 
 1914.
 
 42 BATTLING FOR SOCIAL BETTERMENT 
 
 Hedonistic utilitarianism, there is diametrical opposition 
 between it and Christianity. Hedonism, or that system of 
 ethics which conditions the moral value of virtue upon its 
 utility to pleasure, is essentially an egoistic and individual- 
 istic system, and every altruistic and universalistic modi- 
 fication of it in modern ethics is inconsistent with its fun- 
 damental tenet. Selfishness is the type to which it in- 
 evitably tends to revert whenever the influence of Christian 
 morality and idealistic ethics is removed. It will make a 
 tremendous difference in our economic and political systems 
 whether we regard them as means to the greatest amount 
 of pleasure to the greatest number of people or as means 
 to producing the greatest number of good men and women. 
 Our economic problems will never be settled until they are 
 settled right, and that means not only intellectually but 
 morally right. 
 
 Whether some form of socialism or communistic owner- 
 ship of natural resources, of the means for its manufacture 
 and of the facilities for its transportation and distribution, 
 may prove to be the only or the best means for the attain- 
 ment of the ethical end of society, is not for the moralist 
 to say. But this is certain, that no form of socialism will 
 of itself cure the evils of society or consummate the social 
 ideal. Even if it prove to be the right system, the most 
 that it can do is to open the way for the more effective op- 
 eration of moral and spiritual forces. But if socialism in 
 some form should prove to be the only or the best economic 
 method for the attainment of the ethical end, then by all 
 means let us have socialism. The day is past when men 
 can be frightened from the investigation of the truth by 
 the mere prejudice against a name. But if socialists ex- 
 pect a favorable consideration of their doctrines from the 
 Christian elements of society, they must divorce that un- 
 natural and illogical union between true socialistic princi- 
 ples and the doctrines of materialism and atheism which 
 has been brought about by some of its advocates. 
 
 Another thing is clear, that the Christian ideal of society 
 can never be brought about by force. Force is itself an 
 appeal to selfish motives, and cannot therefore bring about
 
 THE PRESENT SOCIAL ORDER 43 
 
 a state of society whose organic principle is brotherly love. 
 Force is necessary indeed to remove obstructions and hin- 
 drances. If the selfish man cannot be persuaded to pro- 
 mote the moral progress of society, he must be made to 
 stand out of its way. 
 
 For the same reason we cannot promote the social ideal 
 by indiscriminate denunciation of the rich and powerful, 
 by inflaming class hatred, and arraying class against class. 
 Some of the bitterest foes of our present social system are 
 animated by motives as selfish and corrupt as the motives 
 of some of those who uphold it. If we ally ourselves with 
 this element and aid in their triumph, we shall find that 
 we have merely turned society upside down without making 
 it any better, to say the least. 
 
 Nor will this movement ever be successful unless we 
 can enlist in our cause some of the very men against whom 
 we are now fighting. No struggle for the people's cause 
 was ever successful without the aid of some of those whose 
 self-interest alone would have allied them with the class of 
 the oppressors. To enlist them we must appeal to their 
 philanthropy and sense of justice against their own selfish- 
 ness. The financial and political leaders of coming genera- 
 tions must ally themselves in syndicates and political par- 
 ties, not for the purpose of increasing their own wealth 
 and power, but for the purpose of bettering the social con- 
 ditions of the whole people. It is equally clear that this 
 reformation cannot be brought about by individuals acting 
 severally. The evils have been brought about by selfish 
 men acting together for their common self-interest; they 
 must be reformed by the cooperation of unselfish men act- 
 ing for the interest of the whole people. One Ford, how- 
 ever inspiring his example, cannot effect a revolution in 
 business methods. When the same motives which have 
 brought this body together actuate political conventions, 
 legislatures, and congresses, financial meetings of stock- 
 holders and directors, and syndicates of capitalists as well 
 as labor unions, then, and not until then, may we feel that 
 the answer is approaching to our prayer, "Thy kingdom 
 come."
 
 44 BATTLING FOR SOCIAL BETTERMENT 
 
 Nor is this now universally regarded as a millennial or 
 Utopian dream. The number is increasing every day of 
 those who believe that the ideals of Jesus are the goal of 
 human history. Events are transpiring which are con- 
 vincing many of the skeptics that the principles of the king- 
 dom of heaven can be put into practice in the relations 
 between employer and employee, between the capitalist and 
 the laborer, the producer and the consumer, between rulers 
 and their people, between nation and nation. The past 
 century witnessed the abolition of slavery in civilized lands, 
 which, at the beginning of the century, was thought to be 
 impossible. The present century will witness the abolition 
 of many evils now thought to be ineradicable. War is one 
 of them. The liquor traffic is another. Child labor is an- 
 other. Commercialized prostitution may be another. Let 
 us hope and pray and work that economic slavery and pov- 
 erty may be added to this list. 
 
 REV. C. A. WATERFIELD, PARIS, TENN. 
 I 
 
 IN the ancient Book of its origins the Church is desig- 
 nated variously as 
 
 The House of God, 
 
 The Place of Prayer, 
 
 The Sanctuary, 
 
 The Assembly of the Righteous, 
 
 The Flock of God, 
 
 The Temple, 
 
 The Jewish Community, 
 
 The Body of Christ, 
 
 The Bride of the Lord, 
 
 The Congregation of the Saints, 
 
 The Body of Believers, 
 
 The Holy City.
 
 MESSAGE OF THE CHURCH TO INDUSTRY 45 
 
 These dozen designations, and perhaps as many more, 
 are from this source alone. Assuredly there has been no 
 want of effort in the literature of religion to give name to 
 this organ of religion. Yet the effort nowhere even ap- 
 proaches success ; and the result, notwithstanding the wealth 
 of poetic, philosophic, and practical suggestion lavished upon 
 it, is left fragmentary and unfinished. 
 
 In the centuries that have followed the ultimate de- 
 scription has remained equally as elusive. Whether re- 
 garded as the politico-ecclesiastical establishment of Moses, 
 as the spiritual fabric built by Christ on the fisherman's 
 confession, or as the ganglion center of our modern mingled 
 reverence and complaint, there has been found no word 
 or way of thinking in modern life with which one may 
 feel sure at once of grasping and of setting forth this his- 
 toric and elemental institution. She has been with us from 
 of old, seldom satisfactory, never negligible. On the hu- 
 man side, she is like a sort of wife of the world, sometimes 
 hard to be got on with, always impossible to be got on with- 
 out. She may be feared, fought, hated, adored, but not 
 despised. And she is with us this day, the greatest in- 
 stitution, looked at every way, amongst men ; to be reckoned 
 with by all who think, or work, or care. 
 
 Why not be glad that she is not so rigidly definable ? The 
 growthless image of Diana, that fell from heaven at Ephe- 
 sus, was that. Why not understand that the Church, the 
 real, the living Church, whom "age cannot wither nor cus- 
 tom stale," does not seek to set up for one time and country 
 the definitions and ideals of another time and country? 
 Why not dare hope that the Church was from the beginning 
 intended by her God to be all that men, her sons, through 
 all their passing generations, should need her to be? Why 
 not dare say that there has been at last found what has 
 been well named the common denominator of all these mul- 
 tiplied denominations; and that that common denominator 
 consists of the actual religious, social, and industrial lives 
 being at any given time lived by their members? In this 
 day of self-adding and self-subtracting machines, men of 
 the world are no longer left incapable of reducing the re-
 
 46 BATTLING FOR SOCIAL BETTERMENT 
 
 ligious appeals and the ecclesiastical claims of the churches 
 to this common denominator. And in the sequel it will be 
 found that the Master's paradox, "Whosoever willeth to 
 save his life shall lose it; but he that loseth his life for the 
 sake of others shall save it," is no less applicable to churches 
 than to individuals. 
 
 To raise the value of this common denominator, to en- 
 rich the volume of this common service, to bear onward 
 the banner of this common life on the earth together this 
 is the determining law of a church, as power is the de- 
 termining law of an engine, or beauty of a flower. And 
 in this function and effort, whatever the false emphasis 
 which for a time she may have seemed to put on some one 
 side of the truth, she has achieved a record unmatched and 
 is invested with an opportunity unparalleled. The fraternal 
 orders are proud to dispute with her a fragment of her 
 beneficent program, and to borrow of her oil of consolation 
 in the hour of death when the Bridegroom comes ; the great 
 journals plume their editorial pages with the stolen glory 
 of her good tidings; and what secret society or modern 
 brotherhood can offer to a loyal son of the living Church a 
 single additional incentive to what he already possesses for 
 a just and generous bearing unto any other man? The 
 highest and best instance of brotherhood and social service 
 which the world has witnessed, or will soon witness, is 
 the foreign missionary program which she has pursued for 
 centuries before we had even discovered our like problems 
 at home. There is not a ligament of the larger minded 
 modern relations of men that did not grow up out of the 
 gospel she has urged through the ages. And the best 
 ideals and the best language of men, when they have sup- 
 posed that they have cast her off, and have gone apart in 
 special industrial or social organizations to realize their 
 own ends, have been always unconsciously re-convertible 
 into the very speech with which her whole history has 
 been saturated, and into the very ideals with which her 
 whole career has been crowned. 
 
 In a newly settled and exclusive suburb of a leading* 
 Southern city, less than a decage ago, there was no church.
 
 MESSAGE OP THE CHURCH TO INDUSTRY 47 
 
 The people were just throwing the slopes into additions, and 
 Beijing the additions in lots. Concrete walks superseded 
 gullies, terraces shouldered away the ragged hack forests, 
 and houses multiplied as in fairyland. These things, to- 
 gether with the journeys down-town to clip their coupons 
 or select their furniture, consumed the neighborhood inter- 
 est for five years. They had burnt out on musicales, lec- 
 tures, and theaters before having moved out there. The 
 Sunday newspaper; little formal, tiresome journeys down 
 to the city churches, which however, gradually ceased; a 
 day of lounging, mixed with some interchange of aimless 
 visits these wore the day of rest and religion wearily 
 away. And there was a neighborhood as dumb, awkward, 
 and miserable as any backwoods-village party, when the 
 boys and girls are "on the jury," and nobody has risen to 
 the emergency of stirring them up. 
 
 But there came a day when that was precisely what 
 took place. Something happened to them from outside 
 themselves. One of these denominations, with the least 
 possible solicitation from the citizens, thrust out an arm 
 and dropped at the mouth of one of their best streets an 
 insignificant-looking little portable church building. It ap- 
 peared piously hopeless, celestially quixotic; but a few of 
 the children, afterwards some youth and women, then strong 
 men and everybody, crowded the little chapel till it was 
 doubled in size, and filled again, and again enlarged. That 
 was not five years ago. To-day they have a handsome build- 
 ing enterprise, a vigorous, enthusiastic membership, an ag- 
 gressive young minister specially fitted for the very needs 
 of such a congregation. The old Church followed them, 
 overtook them, and, re-discovering them to themselves, be- 
 came to them what they most needed. 
 
 "City of God, how broad and far 
 Outspread thy walls sublime! 
 The true thy chartered freemen are, 
 Of every age and clime. 
 
 "How purely hath thy speech come down 
 
 From man's primeval youth! 
 How grandly hath thine empire grown 
 Of freedom, love, and truth!"
 
 48 BATTLING FOR SOCIAL BETTERMENT 
 
 II 
 
 Of Industry also, it may be said that she is from of 
 old, has been gifted with a manifold expression, yet has 
 never come into her own. The spirit of toil has had the 
 whole of human history for her workshop, and for her 
 temple the four walls of the world. 
 
 Of Labor, no less than of Religion, might the seer have 
 said: 
 
 "The Lord formed me in the beginning of his way, 
 Before the hills was I brought forth; 
 While as yet he had not made the earth, 
 Nor the fields, 
 Nor the beginning of the dust of the world. 
 
 / "When he established the heavens, I was there; 
 
 When he set a circle upon the face of the deep; 
 
 When he made firm the skies above: 
 
 When the fountains of the deep became strong: 
 
 When he gave to the sea its bound, 
 
 That the waters should not transgress his commandment. 
 
 "When he marked out the foundations of the earth, 
 Then I was by him, 
 As a master workman 
 And my delight was with the sons of men." 
 
 But whilst the Church has kindled the altars of her 
 superstition Industry has clanked the chains of her slavery. 
 If the Church has suffered the curse of priestcraft, Industry 
 has bitten the dust of peonage. And as the Church is 
 seen to-day, coming from the inside of the world's sacristy, 
 casting off the impeding gown of her excessive individual- 
 ism, to enter her larger service and to claim her richer 
 reward, Industry is seen coming from the outside and 
 knocking at the doors of the world's conscience with the 
 petition that she be permitted to help build that kingdom 
 of God for which we have all been, after some fashion, 
 praying. And with that petition she brings along the just 
 claim that while the workingman of America is now re- 
 ceiving an average daily wage of a dollar and a half, a just 
 division of the increase of wealth he is helping to produce 
 in this country year by year would yield him from ten to
 
 MESSAGE OF THE CHURCH TO INDUSTRY 49 
 
 twelve dollars per day. And if neither God nor man has 
 any use for a church which does not serve to lift and gladden 
 human life, what shall be said or thought of these modern 
 temples of toil with their smoking altar-forges of human 
 sacrifice? What difference, though their smokestacks are a 
 hundred feet high and we call them factories? Are we, 
 with all our boasted prosperity, no further along than when 
 John Stuart Mill, a century ago, reminded us that all the 
 machinery ever invented had never lifted a single burden 
 from human society? Or are we just arriving where Gold- 
 smith said England was when he wrote that melancholy 
 indictment of English aristocracy 
 
 "111 fares the land, to hastening ills a prey, 
 Where wealth accumulates and men decay?" 
 
 Surely, from the Adamic doom, be it evil or good, that 
 in the sweat of their face men should eat bread, Industry 
 also has been intended by a God that wrought the world to 
 be all that the sons and the daughters of men should need 
 her to be. And Gerald Stanley Lee, in his wonderful book, 
 "Crowds," is right: There is really considerable spiritual 
 truth in having enough to eat. 
 
 Ill 
 
 As for the call of the new social order, why not? 
 
 Do men longer, with their own hands, toss wheat up 
 in the air, that the wind may drive the chaff from it? 
 Or stampede armies by pitchers with torches in them? 
 Or ride to Congress horseback? Or weave their own cot- 
 tonade trousers? Has there not been a process of combi- 
 nation and cooperation in trade, production, and the mak- 
 ing of money? And shall life be made social in production 
 and commerce, but not in distribution and human service? 
 Shall legislatures be social-wise in the way of getting there, 
 but not in the effect of getting laws that make life reason- 
 able and decent? Shall banks, biscuit factories, and per- 
 fume companies be social-minded and social-handed in clip- 
 ping off more dividends, turning out more ovens, filling the 
 earth with the smell of their prosperity, whilst bent women 
 4
 
 50 BATTLING FOR SOCIAL BETTERMENT 
 
 and cowed little children and muttering, unbrothered men 
 scowl by, shedding the murk of their dim lives into our 
 windows? Can we not pass each other in the streets with- 
 out knocking the skin off each other as we go by? Can 
 this nation long endure half social and half savage? 
 
 What is prosperity? One man of my acquaintance said 
 a year ago that it was something that a man could have to 
 share with another man, and straightway he went out and 
 took a corner policeman out of a beating cold rain and put 
 on him the best rubber outfit to be found. 
 
 What is the kingdom of God? Jesus said it was that 
 thing that happened one day when a big business man came 
 down out of his high place in a sycamore tree and with a 
 new light in his face cried: "I'll give half my fortune to 
 the unfortunate; and if I have taken anything from any- 
 body by wrong semi-annual report or daily advertisement, 
 I'll make it good four hundred per cent." 
 
 If Zaccheus got tangled unto the jeopardy of his soul 
 in the simple relations of his small day in that obscure land, 
 how shall an American of affairs who looks not to his 
 business as well as to his soul escape? 
 
 If that was evidently for him the obstruction to the com- 
 ing kingdom, which his conversion or salvation, or what- 
 ever you want to call it, had to take away, how can a 
 Southern business man be indifferent to the social bearings 
 of his business? 
 
 4 
 
 And if he found the reorganization of his business a 
 great joy, and took the Master home with him for the rich- 
 est and best day of his life, why do not our sharp-hearted 
 men of trade get his secret and boost his method? 
 
 But to take the Master home with one for a day is by 
 no means enough. It is a beginning yes, the beginning, 
 but only the beginning. It would not seem at all like God 
 to bring this all down to a mere personal affair between him 
 and Zaccheus, or even to a simple matter between Zaccheus 
 and the tax-dodgers or real estate victims or day laborers 
 who had dealt with him to their sorrow. There was all 
 Jericho, and Judea, and Perea, and Sicily, and Samoa, and 
 New York, and Borneo, and Memphis, and Manchuria and 
 unto the uttermost parts of the earth.
 
 MESSAGE OF THE CHURCH TO INDUSTRY 51 
 
 When shall the individualists and the socialists, the aris- 
 tocracies and democracies, the capitalists and laborers, stop, 
 step out of doors, straighten up and look above this scuffle 
 of civilization into the face of their ultimate, inextricable 
 mutual interests, and those of us all? Why shall we not 
 have these "bullies of wealth" and "bullies of poverty" alike 
 to understand that they and all of us have infinitely more 
 in common than we or they can possibly find to divide us? 
 
 Let Capital, as well as Labor, comprehend that the only 
 trouble with the hungry and discontented is, that they are 
 not hungry and discontented enough, that they are only 
 hungry and discontented for themselves. What we want 
 them to do is to go on and be hungry and discontented for 
 all the members of their class, and of the capital classes, 
 and for all of us. 
 
 Let Labor, as well as Capital, comprehend that men who 
 sweat at their shoulders are by no means the only laboring 
 men ; that big brains, great grasp of wide relations, tracing 
 crooked lines over paper for days and years, fighting to 
 keep one's faith in men, and to go on with the big enter- 
 prises indispensable to the common welfare, are a task 
 which would put most so-called workingmen into their pre- 
 mature graves. These capitalists and rich people enter- 
 prise not too much, win not too much wealth, but only not 
 enough. If they would only go on and enterprise more and 
 ffro\T more rich for themselves and their class and ours, 
 and everybody's! That is what is meant by being social, 
 and that is what we are coming to. 
 
 The first great principle in this common larger outlook 
 is, that no man is going hereafter to be taken very seriously 
 as a competent capitalist or leader of labor who is merely 
 thinking of his own interests or of the interests of his 
 
 own class. 
 
 ** 
 
 The second general principle which we are coming to 
 see is, that no labor leader nor business leader shall be 
 taken seriously that is to say, regarded as either very 
 dangerous or very useful who believes in force. People 
 have come to see that men who have to get things by 
 force, and not by thinking of their uses and relations, will
 
 52 BATTLING FOR SOCIAL BETTERMENT 
 
 not be able to think of anything to do with the things when 
 they have got them. These things we have learned from 
 the present owners of things; and we do not care to learn 
 them all over again from new owners. 
 
 It is a grand thing to think that men are coming to 
 think vastly more of the right relations and uses of things 
 than of the mere possession of things. Jane Addams as- 
 serts that, just as men strove in the days immediately suc- 
 ceeding the great New Testament age to cast their new 
 convictions and experiences into scholarly and logical 
 formula and creed, and in the medieval ages to express 
 their deepest conceptions and feelings in physical art and 
 architecture, so now we everywhere discover an effort to 
 conceive and regard men in their right relations to one 
 another, and to their place and work in the world. 
 
 IV 
 
 What, then, is the message of the Church, the whole 
 Church, the simple, social-hearted Church, the old, great- 
 souled Church to men of modern industry, whether in the 
 national banks or on the oyster banks, whether hatching 
 novels or thatching hovels, whether sweating outwardly 
 with toil or bleeding inwardly with care, whether suffering 
 from their own or others' injustice or waiting wistfully for 
 the consolation of all ? 
 
 It is the message of a mother to her children: Do you 
 talk of justice, my children? Of brotherhood, and the up- 
 lifting of all together? These have been the foundations 
 of my house from Sinai to the Sermon on the Mount; the 
 vines at my window, from Rome and Geneva and Plymouth 
 Rock; the tears of my nights and the inspiration of my 
 days, from the Bartholomew massacres to the Wesleyan re- 
 vivals, from the Reformation in Europe to your wonderful 
 missions in Africa, schools in the Orient, industries every- 
 where. 
 
 The ancient law, "An eye for an eye and a tooth for a 
 tooth," seems harsh and disgraceful to you? You should 
 have been back there with me, my sons. That law was 
 one of the longest strides of justice I ever induced my
 
 MESSAGE OF THE CHURCH TO INDUSTRY 53 
 
 family to take. Before that time and all around us it was 
 kill, raze, burn, obliterate in retaliation for the smallest of- 
 fenses, and often when there had been no offense whatever. 
 it was a world of hurt and bleed, kill and damn ; and well 
 do I remember the load that fell from my heart when I 
 got one branch of our house to agree to stop with what 
 seems to you now a bitter barbarism. Do you remind me 
 of abominable sacrifices, priestly infidelity, fool-hearted 
 dogma, pious pretense, of modern ecclesiasticism and dead 
 professions? They who practice these things, my sons, are 
 my selfish, spoiled, pouting children, and your backward, 
 absurd little brothers. Be patient, and trust them to me. 
 They are indeed often worse prodigals than the prodigal, 
 even as your Elder Brother told you ; for the prodigal was 
 spendthrift with money and wayward in passion, but these 
 are reckless with justice, and snobs in their merciful 
 Father's house. They have been, indeed, farther from the 
 old home than any prodigal. But you are young, my chil- 
 dren, and I am old. In the very household talk, the songs 
 of the old inner courts, which they think they monopolize, 
 are the ancient, heart-searching good tidings imbedded, 
 with all that you are saying of human justice and brother- 
 hood. And they themselves cannot always miss it. They 
 may be your little brothers, but they are your brothers, 
 surely, as well as these of the factories and streets. Be 
 patient. Trust them to me. 
 
 I must hasten, children. Two notes my message must 
 have, and you must not forget : One is COME ; the other 
 is GO. 
 
 One of my pastors in a certain town, on a blazing after- 
 noon, called on a certain human mother, who lived in a 
 rosy cottage upon a clean slope. Their talk was of the 
 blazing sun, of the little sleepy town, of the Church (that is, 
 Myself) , and of her handsome, rich, famous young son down 
 in the village, who had bought her the house, with its furni- 
 ture and all that made so winsome the well-beseeming place. 
 But in the end of the visit, coming around to the topic of 
 her son, from which she could never long refrain, the tears 
 fell as she poured out to the pastor her sorrow when she
 
 54 BATTLING FOR SOCIAL BETTERMENT 
 
 had recently sent requesting her son to come to see her, 
 and he had replied by sending her a ten-dollar bill! There 
 is the point, my beloved sons. It is not your dollars it is 
 yourselves I call for. The Church does not, in the first 
 place, need money to make her happy or great; does not 
 crave half -million-dollar temples to seat less than a half thou- 
 sand pious pets. But you must not leave me for these things, 
 my children. You must the more come. You must come! 
 I need you for them. They are in your big brotherhood also. 
 I need you for the honor of our ancient house, and for the 
 hope of our new and ever-widening program. You will not, 
 when you understand, send me a contribution and remain 
 absent yourselves. You will come to me, O my sons, and 
 we will sit in the old seats and sing the old songs and kindle 
 the old memories and feed the old purposes awhile. 
 
 Awhile ! There is the word, my men. Not to loaf around 
 the throne, when there is work to do yonder in the world. 
 Not to whine and chant around these perfumed altars, 
 when the ways of men are foul with injustice and choked 
 with wrongs. Not to pray and preach the doing of the 
 Father's will, when we have risked nothing and done noth- 
 ing to see to it that that will is done. 
 
 "Not in utter helplessness 
 
 We lift our hands on high; 
 Not as the nerveless fatalist, 
 
 Content to trust and die; 
 Our faith springs as the eagle's, 
 
 That soars to meet the sun; 
 And cries exulting unto Thee, 
 
 O Lord, thy will be done! 
 
 "Thy will, it bids the weak be strong; 
 
 It bids the strong be just; 
 No lip to fawn, no hand to crave, 
 
 No brow to seek the dust! 
 Wherever man oppresses man, 
 
 Beneath Thy liberal sun, 
 O Lord, be there, Thine arm make bare, 
 
 Thy righteous will be done." 
 
 No, my men of the world's work all of it ! I say to you, 
 GO. Come by to see your mother. And go out into all the
 
 MISSION OF THE CHURCH TO CITY LIFE 55 
 
 fields, fraternities, shops, unions, parties, and departments 
 of the world's whole, big life, and there honor the good name 
 and fame and principles of the old house. 
 
 We could never envy any success that may anywhere 
 come to you. It is already ours when it becomes yours. We 
 could never be willing to be an obstruction, say nothing of 
 an interference, with any work of justice, brotherhood, or 
 service in which you are in any way engaged. Why should 
 we? I am the mother. All your work is religious and 
 sacred. Go and serve and win. Deep-hearted men have 
 called me the bride of the world's Great Brother. And they 
 name me well. And I say to you, it gives us great pleasure, 
 both him and me, to have you both to COME and to GO. 
 
 RABBI EMANUEL STERNHEIM, GREENVILLE, MISS. 
 
 TRUE religion insists on human service, and this is the 
 end toward which the real development of religion should 
 be in the present suborned. One of the signs of the times 
 is a new consciousness of other's needs. All men agree that 
 there are rights which have not been recognized and duties 
 which have not been performed. The desire to serve is 
 forcing men to new and sometimes to strange activities, 
 but nevertheless the desire to determine the relation of the 
 individual to the community is a universal one. 
 
 Busy with our trade, and surrounded with the signs of 
 wealth, we, like Jacob, have been met by the angel of our 
 forgotten brother. It is of the struggle of this angel, in the 
 concerted effort to find what we must do for other's needs, 
 that shall make of us princes of God, and enable us to re- 
 member that "the rich and poor meet together; the Lord 
 is the maker of them all." 
 
 I cannot touch the manifold efforts of modern care for 
 others' needs the passionate stroke of the reformer, the
 
 56 BATTLING FOR SOCIAL BETTERMENT 
 
 gentle touch of the comforter and show the unity of their 
 variety. 
 
 I fear I cannot catch the voice of the twentieth century 
 and repeat it as the latest word of God. But I do believe in 
 his presence guiding us all unto truth, and I bow in rever- 
 ence before the spirit of the age, which is, I believe, social- 
 ized religion. 
 
 The social worker is everywhere at this time being con- 
 gratulated upon the increasing interest taken in social ques- 
 tions. I am glad, because the interest reveals the existence 
 of a love which is stronger than mere class. The spirit of 
 the age reveals the fact that love is not dead, even in breasts 
 hardened by success and luxury and fashion. 
 
 I am glad of the interest which proves the existence of 
 human love, which is man's guide to God, and which the 
 modern Church is interpreting as its cardinal message to 
 contemporary civilization, in almost every land and clime, 
 and more especially in England, Germany, and the United 
 States. 
 
 I am nevertheless anxious. A great Christian divine has 
 said: "There is such a thing as taking the sacrament un- 
 worthily." 
 
 Are there not those who enter the service of the people 
 who are unfit, by reason of their own imperfect self-develop- 
 ment, to handle the most sacred things of life, their broth- 
 ers' souls? 
 
 Society enters to serve the poor, and as it talks of its 
 care for the poor over its wasteful dinner tables it eats and 
 drinks to its own damnation. 
 
 The many who listen eagerly to tales of suffering go out 
 and serve, but instead of finding "life" by giving themselves 
 as comforters they find "death" by wearing out their best 
 emotions. 
 
 I fear lest such interest end in apathy; lest they who 
 began by caring end in callousness, or lest by some hurried 
 giving of a dole, or some pretentious service, they satisfy 
 their conscience or their pride. The blind groping after 
 the spirit of the age, which is socialized religion, seems to 
 be manifesting itself too freely in various and devious forms
 
 MISSION OF THE CHURCH TO CITY LIFE 57 
 
 of unconsecrated service, and this is especially true in the 
 city ; so it seems to me that the primary duty of the Church 
 to city life is the training of consecrated men and women, 
 whole-heartedly impressed with the conviction that "the 
 rich and poor meet together; the Lord is the maker of 
 them all," and with a sufficient technical training in the 
 principles of modern philanthropy to give their idealism 
 fitting and proper expression. 
 
 In a striking and remarkable book, "The Two Great 
 Republics, Rome and the United States," Professor James 
 Hamilton Lewis enforces an eloquent plea for an Ameri- 
 can Renaissance by an analogy between American civili- 
 zation and the condition of Roman civilization immediately 
 preceding the downfall of the Roman Empire ; and this plea 
 for a renaissance is but another expression of the Zeitgeist, 
 a realization of the fact that "man cannot live by bread 
 alone." 
 
 And here again the mission of the Church to city life is 
 made manifest: to teach society that knowledge, ideas, books, 
 art, friends, and joy are the things which make our lives; 
 the higher pleasures we owe to others' friendship. These 
 are the things we must share with our brothers, as others 
 have shared them with us. 
 
 That modern philanthropy is a wider thing than the 
 giving of doles must be pre-eminently the message of social- 
 ized religion. 
 
 Because so much has been done for people and so little 
 with people, there is the idea that the Church has been 
 negligent of its highest interests. The mission of the 
 Church is to teach that, in the science of social service, the 
 rule must be to serve with the people. 
 
 I propose to devote myself to two or three specific duties 
 of the Church about which there is usually some dispute. 
 
 The first claim I make is, that it is the duty of the 
 Church to enter into the work of municipal government. 
 There are arguments pro and con about this, but it seems 
 to me to be axiomatic that the minister is a citizen and a 
 man before he is a parson and he cannot be refused the 
 rights of a citizen ; but I am not keen on pressing the point,
 
 58 BATTLING FOR SOCIAL BETTERMENT 
 
 for my argument is to be that it is a comparatively unim- 
 portant thing whether the minister sits on the municipal 
 board or not, but it is an essential to righteous city govern- 
 ment that the united voices of the churches of the city shall 
 speak through its personnel the demand for a godly and 
 God-fearing administration. 
 
 Thank God, the Church is not the only school of political 
 administrative morality; but there is not an iota of doubt 
 that it is one of the most important. 
 
 Professor Henderson, of Chicago, puts this point ad- 
 mirably when he says that "every church in a city should 
 set apart, consecrate, dedicate certain of its members to the 
 ministry of political action, men of good sound sense, energy, 
 public spirit, business and legal training, acquaintance with 
 men of affairs." I indorse this suggestion of Professor 
 Henderson and suggest that these men should have had 
 previous training upon the lines already suggested in this 
 address. 
 
 When one pauses to think of the tremendous influence 
 of municipal government upon the morality and character 
 of the citizens of a city, one can readily foresee the inesti- 
 mable value of the cooperation of these men trained in the 
 highest ide,als of the social application of their religious 
 convictions. A superficial objection will undoubtedly be the 
 fear of infusion of sectarian differences. I am utterly un- 
 able to sympathize with the objection, for the very basis of 
 socialized religion is the subordination of dogma before the 
 ideal of universal human service. 
 
 Anticipating much the same objection and giving to it 
 much the same reply, I am going to be sufficiently contro- 
 versial to advocate the extension of the duty of the church 
 to the domain of education. With a very complete and long 
 experience of the evils of the infusion of religious differ- 
 ences into education, I am nevertheless anxious about the 
 growth of a paramount utilitarian and materialistic educa- 
 tional system. 
 
 With Professor Lewis already quoted, I am pleading 
 now for an aesthetic outlook, for an intellectual renaissance, 
 and not for any dogmatic religious expression. It may well
 
 MISSION OF THE CHURCH TO CITY LIFE 59 
 
 be that the Church cannot as an organization wisely attempt 
 tor interfere in school management, but it may be sympa- 
 thetic and may voice that broad and enlightened concep- 
 tion of education that sees in it great possibilities for re- 
 demption and achievement. 
 
 By virtue of the position of the Church in regard to 
 guidance, it should so cooperate with every educational 
 effort in the city that every teacher in the city may thank 
 God and take courage. 
 
 The last point with which I shall deal is the duty of the 
 Church with regard to recreation. Here again the cardinal 
 principle already accentuated, that the duty of the Church 
 is to do with and not for the people, needs to be reiterated. 
 The function of the Church is not limited to criticism of 
 the positively harmful in the recreational opportunities 
 afforded the inhabitants of its city. The axiomatic truth 
 that it is easier to criticize than to construct holds good 
 here in very large measure, for I fear that the Church has 
 been too prone to confine itself to criticism in this sphere 
 especially. 
 
 What I am advocating here, however, is not so much the 
 erection of the institutional church to which, of course, 
 there can be no objection in the light of the principles 
 enunciated in this address, but rather a conception of the 
 duty of the Church in the fostering and the encouragement 
 of every possible form of clean and wholesome amusement 
 within the city limits. Perhaps there is no greater author- 
 ity on this aspect of socialized religion than the late Canon 
 S. A. Barnett, of London, England, for many years the 
 presiding genius of the prototype of the social settlement, 
 the concrete expression of the Zeitgeist. He says: "Some- 
 how Sunday must be rescued from its present degrada- 
 tion, saved from being a day of sleep and of eating and 
 drinking, to become a day of learning, enjoyment, and 
 rest. Somehow the people must be brought within a refining 
 influence, such as that which comes from knowledge of the 
 best things within men's reach." Hear him again on the 
 art exhibition: "The admiration of beautiful things will 
 not, we know, keep men from being selfish and sensual;
 
 60 BATTLING FOR SOCIAL BETTERMENT 
 
 neither is there any other nostrum which, by itself, will cure 
 evil. The sight of pictures and works of art makes them 
 conscious both of power and capacity, and does something 
 to bring them nearer eternal life." Finally, relative to the 
 point that I am endeavoring to emphasize: "Service by 
 doing rather than service by giving is the true ideal, but 
 service by giving has also its place so long as it is properly 
 subordinated." 
 
 Poverty, it must be recognized, cannot afford the pleas- 
 ures which human nature demands. A poor neighborhood 
 cannot support high-class amusements. The best has al- 
 ways to be given away, and if poverty is to enjoy pleasure, 
 then means for giving it must be discovered. Here pre- 
 eminently is the duty of the Church to the city clearly dis- 
 tinguishable. The advocates of pleasure for the people can- 
 not find in the modern church, even yet, the material gen- 
 erosity of those who advocate the gospel. It will not be 
 until the gift of pleasure is seen to be required by God 
 that rich men will set with earnest purpose to the work of 
 making gladder the lives of the very poor. 
 
 Finally, it must be the conception of the 'Church that it 
 is its function to stand for every effort to beautify the city. 
 In the simple yet majestic words of Browning, 
 
 "If you get simple beauty and naught else, 
 You get about the best thing God invents." 
 
 In an ideal city all these things will be. The mission of 
 the Church to the city is to make it ideal, and therefore all 
 these things must be. In an ideal city none will be very 
 rich and none will be very poor; knowledge and good will 
 will join together to give to every child the best education; 
 to render every house and street as healthy as the healthiest 
 hillside in the world; to provide the most comfortable hos- 
 pital for every one who is sick and to have at hand a friend 
 for every one in trouble. 
 
 In our ideal city art will grow out of common life, un- 
 disturbed by contrasts of wealth and poverty. The people 
 will have pleasure in their work and leisure to admire what 
 is beautiful.
 
 THE WORKINGMAN AND THE CHURCH 61 
 
 In some such ways as these it seems to me that the mis- 
 sion of the Church to city life is to give practical expression 
 to the viewpoint expressed by Dr. Henry Van Dyke in his 
 soul-inspiring and beautiful book on "The Spirit of Amer- 
 ica" when he says : "If there is to be an American aristoc- 
 racy, it shall not be composed of the rich, nor of those 
 whose only pride is in their ancient name, but of those who 
 have done most to keep the spirit of America awake and 
 eager to solve the problems of the common order, of those 
 who have spoken to her most clearly and steadily by words 
 and deeds, reminding her that 
 
 "By the soul 
 Only, the nation shall be great and free." 
 
 This is the message of socialized religion. Midst the stress 
 and ceaseless strife of modern life the Zeitgeist is yet the 
 still small voice, but it is the still small voice that bids 
 
 "Men hope, 
 
 And see their hope frustrate and grieve awhile 
 And hope anew." 
 
 THE WORKINGMAN AND THE CHURCH 
 
 A. M. BRUNER, CHICAGO 
 I. THE FIELD 
 
 THE Church of Christ is a force, not a field. The field 
 is the world, and Jesus said, "Go ye into all the world, and 
 preach the gospel to every creature." The field, therefore, 
 assuredly includes the industrial class. There are approxi- 
 mately 20,000,000 men and boys between the ages of six- 
 teen and sixty-nine regularly employed in the shops, fac- 
 tories, mills, mines, lumber and construction camps, and 
 en the railroads and farms in America. This takes no ac- 
 count of the 3,000,000 women and children in industry. 
 There are in America 40,000 industries employing from
 
 62 BATTLING FOR SOCIAL BETTERMENT 
 
 25 to 10,000 men daily. There are 221,000 Protestant 
 churches with 178,000 clergy and 21,974,315 members in 
 America with only forty per cent attending church services 
 regularly. There are 645 city Young Men's Christian As- 
 sociations with 304 railroad and industrial departments. 
 There are 34,796,077 non-churchmembers, ten years of age 
 and over, in America, fifty per cent of whom are industrial 
 workers, or 17,398,038 not being reached by the Church 
 in any effective manner. These facts alone are sufficient 
 to make leaders in industry and leaders in religion think! 
 
 II. THE MOVEMENT 
 
 Community extension, the "Sixth Message" of the Men 
 and Religion Movement, is the entering wedge of the gos- 
 pel to the unreached, unchurched masses, carried to all 
 places not erected for social, literary, or religious pur- 
 poses, such as shops, factories, railroad yards, car barns, 
 engine houses, police stations, parks, summer resorts, board- 
 ing houses, office buildings, hotel lobbies, etc. ; and embraces 
 Bible study, social service, personal evangelism, and mis- 
 sions. It is an inter-church enterprise intended to develop 
 morality and strengthen men, to induce frugality and real 
 brotherliness, to give a clear, ringing message of the news 
 of salvation through Jesus Christ to the industrial class, 
 socially, morally, and spiritually, right where they are. 
 
 The Church, at the present time, is reaching less than 
 one-fourth of the industrial class. Socialism, the growth 
 of which in a single decade was seventy-five per cent, is 
 making rapid advancement among them. Unless the 
 Church, therefore, speedily and unitedly enters this wide- 
 open field, the opportunity will be lost to the present gen- 
 eration. 
 
 III. THE CONDITION 
 
 Mental attitude influences physical state. A gloomy 
 spirit in the shop, together with the presence of toxic gases, 
 tends to intemperance, immorality, and discouragement, 
 even to Christian workingmen ; religion gives courage, hope, 
 and cheer even in the midst of an adverse atmosphere. 
 The weekly shop meeting, followed by Bible classes, social
 
 THE WORKINGMAN AND THE CHURCH 63 
 
 gatherings, and cottage prayer meetings in the homes, not 
 only strengthens the men, but bridges the chasm that un- 
 fortunately exists between the Church and shop to-day; 
 and the Church must go all the way to bring about that 
 end. It has been said that "if the rich and poor ever meet 
 together for common prayer, it must be upon the territory 
 of the poor; and if the Church and shop are ever to meet 
 on common ground, it must be upon the territory of the 
 workingman." 
 
 IV. THE SCOPE 
 
 Community extension includes not only industrial com- 
 munities, but also rural districts where the country church 
 is gradually disappearing from the map. It was community 
 extension by the Carpenter of Nazareth that won the heart 
 of Simon the fisherman, causing him to leave his nets to 
 become a fisher of men ; for hearing the voice of the Master 
 Workman one day, by the Sea of Galilee, he became the 
 mightiest preacher of his age. 
 
 V. THE SYSTEM 
 
 1. A strong Central Extension Committee, composed of 
 five laymen and two ministers, to direct extension activity 
 in the city and surrounding country. 
 
 2. A leader appointed and held responsible for each 
 plant operated. 
 
 3. A Shop Committee of three elected in each plant. 
 
 4. Additional points opened up with shop committees as 
 rapidly as possible. 
 
 5. Monthly meetings of the Central Committee, with 
 shop committees and leaders, for conference and prayer. 
 
 6. A Bible class organized to train men for lay evan- 
 gelism in connection with extension. 
 
 7. The Bible to be the basis of every permanent com- 
 munity extension undertaking. A plan of studies or ad- 
 dresses to be arranged that speakers may intelligently pre- 
 pare for extension work. 
 
 8. An Annual Community Extension Day in the church- 
 es, when the story of extension will be told and the oppor- 
 tunity for service presented.
 
 64 BATTLING FOR SOCIAL BETTERMENT 
 
 9. A commission appointed by the Central Committee, 
 to make a survey of the surrounding country within a radius 
 of thirty miles, to determine what steps are necessary to 
 reach outlying points by the extension system. 
 
 VI. THE OUTLOOK 
 
 The clock has struck the hour to advance and the lay- 
 man has come, at last, to his own. First principles are be- 
 ing observed and a field of activity is being opened up that 
 will challenge the Christian layman to his best and turn 
 the thoughts of men to the early days of the Church when 
 "they that were scattered abroad went everywhere preach- 
 ing the word." 
 
 We are well within the greatest century the world has 
 ever known. Let us advance with confidence, courage, and 
 song, for 
 
 "The morning breaks; the shadows flee; 
 Christ's kingdom comes o'er land and sea; 
 The rule of love, the reign of good, 
 The whole round world one brotherhood." 
 
 THE SUNDAY SCHOOL AS AN AGENCY FOR SOCIAL 
 
 SERVICE 
 
 ANDREW J. BETHEA, COLUMBIA, S. C. 
 
 JOHN RUSKIN, great alike as social reformer and prose 
 painter of the nineteenth century, while deprecating in his 
 "Sesame and Lilies" the failure of the Church of England 
 to embrace a helpful social service speaks boldly and di- 
 rectly : "You had better get rid of the smoke and the organ 
 pipes, both; leave them and the Gothic windows, and the 
 painted glass, to the property man ; give up your carburetted 
 hydrogen ghost in one healthy expiration, and look after 
 Lazarus at the doorstep. For there is a true Church wher- 
 ever one hand meets another helpfully, and that is the only 
 holy or mother Church which ever was, or ever shall be."
 
 THE SUNDAY SCHOOL AND SOCIAL SERVICE 65 
 
 If in the discussion of the subject assigned me I should 
 seem to deplore the failure of the Sunday school to exercise 
 its full power and privilege in this age as a social agent, I 
 trust no one will charge me with heresy or disloyalty to 
 an institution which is the strong arm of the Church and 
 which has made contributions to society more precious than 
 human tongue can tell. 
 
 The Sunday school is a moral and spiritual force which 
 builds up the moral fiber of community life. It implants 
 the seed of truth and righteousness in the hearts of the 
 young, molds boys and girls into citizens with a purpose 
 and an ideal, and gives to society a noble and beautiful 
 character. It is one of those priceless things, silent and 
 irresistible in their influence, which seem to lose their value 
 in proportion to the constancy with which they serve true 
 alike of the sunshine that gives us light, of the breath we 
 breathe, and of the gentle rain. 
 
 I am to speak of the Sunday school as an agent of mod- 
 ernized efficiency in an age of unprecedented need and op- 
 portunity for social service. Propitious is then the time, 
 for the world is waking up to a new ideal in religion, just 
 as it has awakened to a new ideal in education, in politics, 
 in government. For two thousand years religion has been 
 largely a personal matter, but as the light of the twentieth 
 century breaks upon us and we catch a new vision upon the 
 broadening horizon of duty and opportunity we begin to 
 see and to understand that the community has a soul. We 
 are coming into an appreciation of the life of the great 
 Teacher of mankind, who taught personal purity to be 
 sure, but also "went about doing good," setting up social 
 justice, relieving human suffering, and correcting human 
 wrongs. Jesus Christ was the first great social worker, 
 and it is his example of unselfish social service to mankind 
 that the Sunday school and other religious institutions must 
 follow if they would fulfill their highest mission. It is this 
 aspect of the Sunday school as an agency for social service 
 in the community that we wish now to consider. 
 
 Fortunate am I in speaking of the Sunday school to be 
 able to point to the fact that the social program is dis- 
 6
 
 66 BATTLING FOR SOCIAL BETTERMENT 
 
 tinctively Christian in origin. The humanitarian move- 
 ments of the time, the great moral forces of modern life, 
 such as the Red Cross, prison reform, social settlement, 
 associated charities, prohibition, international peace, and 
 this great Congress itself, which are doing their work in- 
 dependently of the Church, had their origin in the social 
 program of Jesus Christ. 
 
 Strengthened and justified then by a rich inheritance, 
 why has the Sunday school, and therefore the Church, 
 failed to carry out the social program of the Master the 
 greatest social worker and teacher of all time? Why has 
 it neglected to render a service, the imperative demand for 
 which is evidenced in the humanitarian movements, of 
 which mention has just been made? The answer, I think, 
 is found in this : That the Sunday school, like the Church, 
 has been content to teach spiritual truths designed to purify 
 the individual life, believing that this work of regeneration 
 would cure all social ills. There can be no criticism for its 
 zeal in this direction, for it must continue to teach these 
 essential things; but it must also embrace the social pro- 
 gram projected by Jesus Christ, by rendering a large and 
 helpful service to the community which gives it life. 
 
 This service can and will take form in many directions 
 because there are many fields of social service that the Sun- 
 day school can with propriety enter. Ignorance, pauperism, 
 disease, intemperance, and the like are things we find in 
 every community that need relief or correction. It dignifies 
 the Sunday school and gives to it power and influence, if it 
 makes itself an agency for the common good. And I am 
 free to say that it has not done all that it might have done ; 
 it has failed in its duty as an active agency for the uplift 
 and betterment of all the people within the scope of its in- 
 fluence; it has not embraced a great opportunity for social 
 service, if it does not come to the aid of these things. 
 
 It is as much the duty of the Sunday school as any other 
 institution or agency to help to displace ignorance with 
 light, pauperism with comfort, disease with health, intem- 
 perance with sobriety, and indolence with industry and 
 life.
 
 THE SUNDAY SCHOOL AND SOCIAL SERVICE 67 
 
 It was Emerson, I believe, who said, "What you are 
 speaks so loud I cannot hear what you say;" and another 
 in homely phrase has told us that "hungry men cannot hear 
 the gospel." The duty of doing, to be living examples of 
 the truth, is the clarion call that comes to all religious in- 
 stitutions to-day, and by this test of efficiency they must 
 survive or perish; for never before have the words of the 
 Master carried such dynamic power: "Not every one that 
 saith unto me, Lord, Lord, . . . but he that doeth the 
 will." 
 
 In the United States alone there are 154,281 Sunday 
 schools, 1,520,379 Sunday school teachers, and 13,732,841 
 pupils in Sunday school. What a mighty power for posi- 
 tive good these can be made! What an army of social 
 workers, uniformed and armed and drilled! How large 
 and helpful the service to their country and how great the 
 victory of this invincible host against the citadels of dis- 
 ease, darkness, and death, with health, happiness, human 
 justice, and hope set up in their stead! 
 
 Let me venture then a few ways whereby the Sunday 
 school thus equipped and captained can multiply its useful- 
 ness in the community as a social agent. Time will permit 
 only brief suggestions. 
 
 1. It must act as a corrective influence. Judge Fawcett, 
 of the State of New York, who has had many years of 
 experience on the bench in dealing with criminals, makes 
 the significant statement that of the twenty-seven hundred 
 boys who have come before him in five years not one in 
 all that number was a member of a Sunday school; and 
 that whenever he had occasion to dismiss a case he had 
 always exhorted the accused to join a Sunday school, and 
 in no instance where this advice had been followed did the 
 individual fail to reform. Widen this suggestion so as to 
 make the Sunday school an active, helpful, restraining, and 
 corrective agency and witness the results for social uplift. 
 
 2. It must serve the life of youth. To do this, it must re- 
 spond to moral and spiritual needs; for the Sunday school 
 will teach in vain if it fails to become a moral guardian 
 of the life of youth at school, at play, in recreation, and
 
 68 BATTLING FOR SOCIAL BETTERMENT 
 
 at home. But cooperating, directing, helping it will extend 
 its benign influence in stimulating the very life of the com- 
 munity with applied Christianity in its effort to "lessen 
 every vice and enlarge every virtue." 
 
 3. It must reach out in a guiding capacity in practical 
 service. In addition to ministering to typical cases of 
 human suffering and want, there are social problems pecul- 
 iar to every community. The Sunday school, alive to its 
 highest mission, will discover these and will make itself 
 "the center from which will radiate life and life-giving 
 power." 
 
 4. It must express itself in terms of life to-day. Into a 
 complex civilization, fraught with social needs and prob- 
 lems, there has come a highly quickened conscience. The 
 heart of mankind has been touched and moved to deeds of 
 charity, philanthropy, and benevolence hitherto unknown. 
 Still the world is hungering for something more. The 
 check of Cro3sus cannot satisfy that hunger, for "the gift 
 without the giver is bare." The wellsprings of the souls 
 of men are drying up because they have no chance to flow. 
 It is this hunger for a larger life of which I speak, this 
 opportunity to work out destiny, this chance to rise to 
 higher things. The Sunday school is called into this new 
 and fruitful field of service. 
 
 From my sleeping porch this spring I have witnessed a 
 rare and beautiful example of social service. It was that 
 loving service rendered by parent birds to their young. 
 Whether hunger, or thirst, or wound, or enemy came 
 whatever the need the parent did his part. At last one 
 day the fluffy little birds wanted to leave their home, to 
 fly, to try their wings. Out, out into the new world the 
 parent guided, and stronger and stronger the young life 
 grew, until at last in its upward flight it seemed to enter 
 the very portals of heaven itself. This is a message to 
 the children of men; this a message to the Sunday school 
 in its relation to community life. But will the Sunday 
 school measure up to this high duty? I believe it will, for 
 
 "Out of the darkness of the night 
 The world is rolling into light 
 It is daybreak everywhere."
 
 THE RELIGIOUS BASIS OF SOCIAL SERVICE 69 
 
 Happy indeed that community, happy the people served, 
 if in response to the many calls to social service to-day the 
 Sunday schools shall answer, in the words of Admiral 
 Badger, "We are ready." 
 
 THE RELIGIOUS BASIS OF SOCIAL SERVICE 
 
 FATHER PETER A. CRUMBLY, O.F.M., MEMPHIS, TENN. 
 
 SOCIAL service is a methodical endeavor to regenerate 
 and ameliorate society. That society needs regeneration im- 
 plies that society must be sick, infirm, diseased before it can 
 require regeneration. Reflect to what things we apply this 
 term, "to regenerate." When a system which was once good 
 has degenerated and becomes bad, men say it must be re- 
 formed, regenerated. When a race has become demoralized, 
 when bad blood gets into it to weaken it, when it seems to be 
 fading away, it must get an infusion of fresh blood. So it is 
 that we speak of society. 
 
 The symptoms of the disease that ail present-day society 
 have been laid bare and intelligently discussed by experi- 
 enced men and women in this Congress. Remedies have 
 been suggested some very good, others less so. The object 
 of my paper is to show you that, unless we begin this regen- 
 aration in the right way, unless we erect the new edifice of 
 socially reformed society on a firm religious basis, we shall 
 build on sand, and in vain. 
 
 "God made man right," say the Scriptures. He made 
 him in the integrity of his nature, and added to that the gift 
 of divine grace. God made man a human body with all its 
 senses, with all its inclinations, with all its necessities; and 
 into that body Almighty God breathed a living spirit, an im- 
 mortal soul, the image of himself. As soon as man refused 
 his homage and his humble obedience to his Maker, just so 
 soon did he lose the mastery over himself and over the rest 
 of creation, of which he is king. Then began the conflict
 
 70 BATTLING FOR SOCIAL BETTERMENT 
 
 between man and his brother; as soon as man lost sight of 
 his duties toward his God, he also forgot his obligations to- 
 ward his neighbor. This strife has grown, and has for ages 
 called forth the earnest endeavors of social workers, who 
 have striven to restore the proper relations to society, who 
 have worked to replace the proper equilibrium that should 
 exist between man and man. Some claim that they have 
 been successful; others say not. It is thus that the mo- 
 mentous question, "Is the world getting better or worse?" 
 occupies the minds of thinking men of to-day. 
 
 Be that as it may, we know that society is still in need of 
 improvement regeneration. The object of this Congress is 
 to bring together well-meaning men and women, who are 
 conscious that they are their brothers' keepers; who, by 
 study, personal observation, and by conferring with others 
 as earnest, as disinterested, and as unselfish as themselves, 
 desire to learn the symptoms of the disease that is gnawing 
 at the very vitals of society to-day, and, having learned the 
 nature of the malady, fearlessly to apply the remedy. 
 
 We know that we have three great relations. The first 
 of these is to God, the second is our relation to our families 
 and to ourselves, and the third is our relation to the great 
 world around us that constitutes the state and the society 
 in which we live. The first demand that God makes upon 
 him is faith; the first demand of the family is purity and 
 fidelity; the great demand that society makes upon every 
 man is the demand for honesty, honor, and firmness of pur- 
 pose. These are the three great wants of our age : faith in 
 God, purity and fidelity in the family, honesty in man's deal- 
 ing with fellow man, in his commercial relations and in his 
 administrative capacity. 
 
 Social service endeavors to remedy this condition. Lest 
 our efforts be in vain, we must lay a deep and solid founda- 
 tion ; we must build upon religion as our basis, else our work 
 will not be lasting. 
 
 By religion, I mean the tie of union that binds man to 
 God, the acknowledgment of God's right to demand our en- 
 tire service, because he is our Creator and will be our Judge 
 and our Remunerator.
 
 THE RELIGIOUS BASIS OF SOCIAL SERVICE 71 
 
 We must endeavor, by word and example, to instill into 
 the hearts of men the love of God that should be there. We 
 must teach them to acknowledge his existence, his divine 
 attributes, his power, his goodness, his justice, and his 
 mercy. We must teach men respect for God's laws. They 
 must know that they must adore him alone ; him alone shall 
 they serve ; they must learn to honor his holy name and keep 
 his Sabbath day holy. If we can teach men to know God, 
 to love him and serve him, if we can enkindle religion in 
 their hearts, we shall have solved the much mooted social 
 question. 
 
 It is impossible to love God and not love our neighbor. 
 As St. John tells us : "If a man say, I love God, and hateth 
 his brother, he is a liar." If a man keep the first and great- 
 est commandment and love God with his whole heart, with 
 his whole soul, with his whole mind, and with all his 
 strength, then he will keep the second commandment, which 
 is like to this : "Thou shalt love thy neighbor as thyself." 
 
 Whence comes this bitter strife between the classes that 
 we see so fiercely waged about us? Why is it that the em- 
 ployer and employee regard each other as antagonists ? Why 
 is it that the weak and lowly must flee from the mighty, 
 rather than to him for protection and assistance? It is be- 
 cause many have become so blinded by their power and so 
 deafened by the din of the busy marts of commerce that 
 they fail to recognize in their weaker brother the image and 
 likeness of their Creator. 
 
 It was the realization of the necessity of detaching men's 
 hearts from the perishable things of this world, and direct- 
 ing his gaze to his true goal in heaven, of teaching him that 
 true happiness in this life is to be found only in the whole- 
 hearted service of God, and self-forgetting sacrifice in the 
 service of their neighbor, that inspired such men as St. 
 Francis of Assisi (who has been called the saint of the Prot- 
 estants, because his life appealed to Protestant and Catholic 
 alike, and to whose order I have the honor to belong) to 
 leave father and mother, brother and sister, honor and 
 riches, to devote himself to a life of obedience, poverty, 
 chastity, penance, humility, and charity in the service of the
 
 72 BATTLING FOR SOCIAL BETTERMENT 
 
 poor and distressed. He was not a fanatic nor an en- 
 thusiast, but a man whose religion meant all to him. It was 
 religion, love of God and love of neighbor, that gave stability 
 to his work, so that, after seven hundred years, his order 
 still thrives and flourishes wherever the cause of religion is 
 to be promoted. 
 
 It is religion, love of God and charity to fellow man, that 
 enables the dauntless missionary to deny himself the com- 
 forts of home yes, even of civilization to carry the mes- 
 sage of redemption to those who have never heard of God 
 and of his goodness. It is religion, love of God and charity 
 toward their neighbor, that inspires noble women to lead a 
 life consecrated to God's service in the person of his or- 
 phans, his sick in our hospitals, his aged and neglected in 
 our old people's homes. It is religion, love of God and of our 
 neighbor, that gives the Sister of the Good. Shepherd, gen- 
 teel and carefully trained, the courage to overcome the 
 natural repugnance that a pure woman feels for a fallen 
 one, and to reach out her hand to the poor spurned outcast 
 and lead her back to a life of purity and of usefulness to 
 society. 
 
 Ask yourselves, my dear friends, what is it that inspires 
 you to your social service? Could you continue day after 
 day, year in and year out (for whoever enlists in social 
 service enlists for life), in your work of relieving the dis- 
 tress you see about you, in your endeavor in the schoolroom 
 to educate and train the youth confided to your care to walk 
 the paths of purity and honesty, in your zealous striving in 
 the juvenile court room to correct and guide aright the feet 
 that, early in life, have already slipped, or are about to step 
 from the path of virtue, if you were actuated merely by 
 philanthropy, or civic pride, or even the hope of temporal 
 remuneration? Do you not often grow weary and footsore, 
 as well as heartsore, in the work you are doing, so weary 
 and disheartened, indeed, that you would give up an appar- 
 ently thankless task, but that you know you are doing God's 
 work for the glory of his name ? Is not your religion your 
 guiding star in dark hours of doubt, your encouragement 
 and mainstay in days of discouragement? If not, my friend,
 
 THE CO-ORDINATION OF FORCES 73 
 
 you are doomed to be a failure ; but if it is, if your religion, 
 your love of God and of your neighbor, buoy you up, then 
 your social service is of the right kind, it is built on the 
 proper foundation. 
 
 It is religion upon which social service must build not 
 upon mere philanthropy, not upon mere patriotism or civic 
 pride, but upon philanthropy and civic pride permeated with 
 that charity which sees in our brother our Maker's image, 
 upon that charity that is founded and measured by the love 
 of man for God. In a word, social service, to be true and 
 lasting, must be built on religion as its solid basis. 
 
 Let us then, in the name of God, begin to carry out the 
 work of this Congress ; let us spread the kingdom of God on 
 earth ; let us teach our neighbor by our lives, even more than 
 by our words, what it means to love God first and last and 
 always, and to love our neighbor as ourselves; then our 
 social service is bound to please him, and our ultimate suc- 
 cess is assured. 
 
 THE COORDINATION OF SOCIAL AND RELIGIOUS 
 
 FORCES 
 
 REV. W. H. SLINGERLAND, A.M., PH.D., NEW YORK CITY 
 
 THE conservation of resources is one of the greatest ob- 
 jects of our age. The conservation of human life is the most 
 sacred and important feature of this work. To accomplish 
 large results we must both refine individuals and improve 
 society. "No man liveth unto himself." Waste in the slums 
 means loss on the avenue. Individual forces everywhere 
 will prove insufficient. Only as all community forces are 
 combined can we secure general social betterment. 
 
 The union of social and religious forces to promote every 
 noble element of an advancing civilization has been called 
 "the super-power of an associated people." In this "super- 
 power" we have the key to unlock the gates of a happy 
 future for America and the world.
 
 74 BATTLING FOR SOCIAL BETTERMENT 
 
 Coordination, in the sense in which it is used in our 
 theme, is any combination or adjustment for action which 
 will lead to the desired result. In an old mill where I once 
 worked we had both steam and water power. When the tur- 
 bine was unable to bear the whole load, the engine was 
 started to keep the wheels turning. It was a coordination 
 of propulsive forces. We need a similar and constant co- 
 ordination of social and religious forces to propel the car of 
 progress. 
 
 Some time ago I sat beside the driver of a four-horse 
 stage. There was a lead team dancing and swaying on 
 ahead, and the pole horses below us, next to the wagon. It 
 was a marvel to me that the lines never got tangled and that 
 guidance and stimulation could be given just when and 
 where they were needed. But the skillful Jehu at my side 
 carefully coordinated his living forces and the lumbering 
 old stage sped along, up hill and down, around corners, along 
 narrow causeways cut in the mountain side, and through 
 miry difficulties in the valleys, steadily to its journey's end. 
 
 Human society is a great omnibus speeding along the 
 highways of time. Two great and related teams are tugging 
 it onward day by day. The combined social and religious 
 forces of the age, of which we are a part, are the teams; 
 humanity fills the omnibus; and up yonder on the driver's 
 seat, unseen but efficient, sits One who long ago said to an 
 assemblage on a Judean mountain : "Lo, I am with you al- 
 way, even unto the end of the world." 
 
 The simile is not perfect. The stage teams possessed 
 intelligence, but were not free agents. They perforce 
 obeyed the voice, the whip, and the reins in the hands of 
 the driver. The great social and religious forces of the 
 world are not only intelligent, but move and labor in man- 
 ners modified by the free agency of the human units com- 
 posing them. 
 
 Yet the simile is suggestive. Two coordinated teams are 
 hitched to the car of progress. Its advance is determined 
 largely by the unity of their response to the needs of the 
 times. If either fails to do its part, the other is over- 
 burdened, humanity suffers loss, perhaps is endangered, and 
 proper advancement is impossible.
 
 THE CO-ORDINATION OF FORCES 75 
 
 Religion is recognition of an unseen Supreme Being, on 
 whom man is dependent and to whom he owes complete 
 allegiance, and a course of life and action in conformity 
 to his revealed will. Religious forces affect mankind in 
 three ways: 
 
 1. By direct Divine spiritual impulses. 
 
 2. By the written word of Divine revelation. 
 
 3. By the ministration of human beings to each other, 
 generally through the organized Church or its individual 
 membership. 
 
 Our churches have a social as well as an individual re- 
 sponsibility. There is, or should be, a definite relation be- 
 tween them and all elements of their communities. This 
 relation need not always, nor even generally, be organic. 
 Most frequently it should be an emanation of religious spirit 
 and principle, through its individual members, and affecting 
 through them the quality of social conditions. I hold it to 
 be an essential duty of the followers of Christ to prove their 
 discipleship by continuous, energetic, and effective striving 
 to establish high physical, moral, and religious standards 
 of living 1 , and to labor for all kinds of social betterment. 
 
 The social elements of communities are distinguished by 
 the term secular, and are largely expressed in institutions 
 of a more or less formal nature. The home, the school, the 
 asylum, the hospital, the store, the factory, and even the 
 political party, are some of the elements now essential to 
 human welfare. They are the media for the operation of 
 forces we usually term social, since they inhere in society 
 and are elemental parts of our modern civilization. 
 
 The distinction between social and religious forces is 
 probably more in name than in kind. Perhaps sometime 
 we will be able to obliterate the line between sacred and 
 secular, and will then no longer need to indicate a differ- 
 ence between social and religious. At present we are obliged 
 to concede a distinction. May we not say of religious forces 
 that they are definitely of Divine origin, and always make 
 for human betterment? Social forces are more distinctly 
 human in origin, and they make for either the injury or 
 the betterment of humanity. Social forces also may be 
 guided or dominated by religious forces, so as to enlarge
 
 76 BATTLING FOR SOCIAL BETTERMENT 
 
 and render cumulative their power for betterment. Or 
 without the guidance and control of religious forces, those 
 we term social may decline in strength, or change in quality, 
 until the very civilization of which they are a part is de- 
 stroyed. 
 
 It is said that the cordage of Great Britain's navy has 
 twined into every rope a scarlet thread. Wherever found 
 it is the evidence of both quality and ownership. So there 
 should be religious forces related to and intertwined with 
 all social forces, the quality thread of Divine guidance and 
 authority, aiding in the attainment of increasing social 
 betterment. 
 
 I believe that the Christian Church has a dual mission. 
 Its first and primal duty is to bring to individual human 
 beings the high and holy messages of the gospel; then to 
 teach and train them as members of the household of God. 
 Its second duty is to reconstruct human society so that in- 
 dividuals may live in a Christian environment. This means 
 that the Church is not only the source of influences for per- 
 sonal salvation, but also of a leaven of righteousness for the 
 reformation, the regeneration if you will, of the whole 
 social order. 
 
 Mr. John M. Glenn, in an address at the National Con- 
 ference of Charities and Correction, in 1913, made this 
 positive declaration: "Spiritual power is the only power 
 that can save us from the powers of wickedness and de- 
 generation, the only power that will cleanse and purify the 
 world of the tyranny of selfishness, the only power that will 
 bring peace and good will to individuals, classes, and na- 
 tions. . . . Social service is the practical, inevitable, 
 necessary consequence and complement of true spiritual be- 
 lief. They are mutually essential." 
 
 In other words, religion is indispensable to the highest 
 type of social service, and social service is the natural ex- 
 pression, the necessary outreach manward, of any faith 
 that properly claims a Divine origin. 
 
 Mere names and creeds in this relation are unimpor- 
 tant. From the author of true religion have come both 
 messages of personal salvation and impulses tending to
 
 THE CO-ORDINATION OF FORCES 77 
 
 develop a social conscience, to arouse a sense of responsi- 
 bility for the elimination of evils, to awaken desire to aid 
 the helpless, to lift up the fallen, and to stimulate the es- 
 tablishment of constructive agencies and regulations. True 
 religion is the real source of the essentials of social service, 
 and religious forces are the constant inspiration and sup- 
 port of all efforts for social betterment. 
 
 I have mentioned some of the principal social elements 
 in and through which social forces are manifested. Let 
 me add to them the organizations and institutions usually 
 called social welfare agencies. Do not think me radical be- 
 yond many in saying that the entire system of social wel- 
 fare agencies is essentially religious. In effect they are re- 
 ligious service centers, related not to voluntary groups but 
 to entire communities. They minister to the social needs 
 of the people as the churches minister to their personal 
 and spiritual needs. 
 
 The other day at the New Jersey State Conference of 
 Charities and Correction, the Head Worker of Union Set- 
 tlement, New York City (Rev. Gaylord S. White) , declared 
 that settlement centers, although in the past largely dis- 
 sociated from all the churches, were coming into closer co- 
 operation with them every year, realizing that settlement 
 work is, after all, only one form of religious service. 
 
 He also said: "The social movement of to-day is but 
 another channel through which the vital spirit of religion 
 is flowing out to humanity. It is Christ becoming the yoke- 
 fellow of man in a general uplift of the race." 
 
 Another has illustrated the coordination of social and 
 religious forces in these words: "The churches are the 
 power houses, where individuals are charged with divine 
 electricity and communities are brought into touch with 
 uplifting forces. The elements and institutions of society 
 are distributing centers, where uplift and vitality are ad- 
 ministered to needy multitudes, who cannot so readily avail 
 themselves of the divine forces and provisions." 
 
 In this connection it may well be noted that a great ma- 
 jority of all who are eminent in matters of business, gov- 
 ernment, or philanthropy are religious men and women.
 
 78 BATTLING FOR SOCIAL BETTERMENT 
 
 In social welfare organizations it is estimated that at least 
 seventy-five per cent of all social workers are professors of 
 religion, and as "live wires" are bearing spiritual messages 
 along with physical assistance to the depressed personalities 
 they serve. 
 
 And yet I plead for a greater coordination of social and 
 religious forces for coming days. The Church has been 
 friendly to social betterment, but seldom has definitely ac- 
 cepted community improvement as a part of its duty. I 
 urge that the Church awake to the social side of its mis- 
 sion, and begin a definite campaign for clean community 
 environment. 
 
 Will not this endanger our democratic relations? No, 
 for I urge nothing for the direct aggrandizement of the 
 organized church ; but only for its employment as an altru- 
 istic force for human betterment. 
 
 In past ages, and in some lands at the present time, 
 there was injurious union of Church and State. In it the 
 State was and is exploited to increase the wealth and power 
 of the Church. I need not remind you of nations which 
 suffered for centuries under adverse conditions produced by 
 this unhappy union. I could, if need be, point out present- 
 day examples of convincing character. 
 
 But it is a very different thing when all of the spiritual 
 and material forces of the Church are utilized for the benefit 
 of all the people of the community. The power of religious 
 forces is needed to stimulate and guide the social forces, 
 and the spirit of religion must sweeten and clarify our 
 social efforts. All social service in these times needs an 
 increase in its religious elements to make it effective. The 
 active use of religious forces now advocated is to make 
 them the real dynamic behind all social movements, so 
 that there shall be not only adequate power to propel them 
 to success, but also an uplifting tendency that shall make 
 all progress tend to human betterment. 
 
 There is a suggestive scene in the old German drama, 
 "Nathan der Weise." The Mohammedan, the Jew, and the 
 Christian had been explaining the tenets of their various 
 faiths, and each had found in the essentials of the other
 
 THE CO-ORDINATION OF FORCES 79 
 
 that which most reminded him of his own. Then said the 
 astonished Christian to his Hebrew friend : "I had forgotten 
 that our Saviour was himself a Jew." Too often we forget 
 the fundamental unity of all true religion and the essential 
 brotherhood of all mankind. 
 
 Not long ago I heard F. H. Tracy, the efficient sheriff of 
 Washington County, Vermont, tell what led him into his 
 present service, and what influenced him to originate the 
 honor system for jail prisoners which has done something 
 to make Montpelier famous. It was the example and teach- 
 ing of his Christian mother, who all her life had been the 
 friend of those "sick and in prison." Tracy himself is an 
 example of Christian character, rugged as the hills of his 
 native State and white-souled as the winter snows upon 
 their summits. 
 
 The same spirit is in Warden Gilmour, of Toronto, Gov- 
 ernor West, of Oregon, Harris R. Cooley, Cleveland's Di- 
 rector of Public Service, and scores more who are in the 
 spot-light of to-day as leading examples of successful social 
 service. They are not machine-like officials; they are men 
 with faith in God and hearts that beat in sympathy with 
 their fellows. As I heard one of them say, their type of 
 work is based on the fact that we are all folks some in 
 jail and some out of jail. 
 
 Frances E. Willard, the nineteenth-century angel of the 
 temperance reform, Miss Jane Addams, the gifted writer, 
 executive, and social guardian of Chicago, and Miss Kath- 
 erine Bement Davis, New York's Commissioner of Correc- 
 tions, are eminent women who have coordinated the social 
 and religious forces of the age for the betterment of untold 
 thousands. They make visible to all eyes the truth of a 
 statement recently printed : "Good social service is only an- 
 other name for practical religion." 
 
 Someone may say I am too general in my statements. 
 What can organized religion do to promote the general so- 
 cial welfare? Let me give a few definite suggestions: 
 
 1. The organized Church should study community prob- 
 lems and carefully consider the wisest methods to use in 
 destroying the bad and building up the good.
 
 80 BATTLING FOR SOCIAL BETTERMENT 
 
 2. It should cooperate with all intelligent and well-ad- 
 ministered social agencies, public and private, both organ- 
 ically, when such formal action is advisable, and by its in- 
 dividual members at all times. 
 
 3. The organized Church should provide for its mem- 
 bers, young and old, courses of study in civic, social, and 
 national questions. The religious person should be definite- 
 ly informed on all matters relating to his environment, and 
 there is need of enlightenment from the standpoint of the 
 church, if work is to be done to reconstruct adverse elements 
 on the lines of social betterment. 
 
 4. On this matter of a religious viewpoint, it is im- 
 portant that colleges and theological seminaries shall give 
 courses dealing with social questions, and train their stu- 
 dents to think and act with the higher welfare of communi- 
 ties in view. 
 
 5. The general social subjects should be frequently treat- 
 ed in study classes and in pulpit talks. Such are the purity 
 of personal life, the sacredness of the marriage relation, 
 duty to children, and of children to their parents, the evils 
 of divorce and desertion, the curse of drug habits and in- 
 temperance, the abolition of the open saloon, the suppres- 
 sion of gambling, the destruction of the white slave traffic, 
 clean recreation for old and young, progressive educational 
 systems, well managed and adequately supported philan- 
 thropies, the evils of graft in public service, honesty and 
 the golden rule in business, and the right government in 
 every department from the village poundmaster to the 
 United States President. 
 
 6. And what is taught in the church it should be made 
 the business of all members of the congregation to make 
 real in everyday life. I know many of these things are 
 taught, or at least mentioned, in Church circles at the 
 present time. That is not enough. They must be taught as 
 parts of the social mission of the Church, and carried out, 
 not sporadically and in haphazard ways, but constantly and 
 systematically. Let it be definitely understood that Chris- 
 tian service includes the coordination of social and reli- 
 gious forces always and everywhere, for the reconstruction
 
 THE CO-ORDINATION OF FORCES 81 
 
 of society and the establishment of God's kingdom among 
 men, and immense results for good will come as surely as 
 day follows night. 
 
 7. I need scarcely say that such coordination also im- 
 plies most cordial and complete cooperation among the de- 
 nominations. The power of combination is necessary to 
 the sure and speedy accomplishment of results. Already we 
 see beginnings in the field of organized philanthropy. It 
 should spread until all phases of social betterment are 
 touched by the coordinated powers of all high-minded 
 people. 
 
 Miss Virginia McMechen, of Seattle, says : "The crudest 
 form of cooperative effort is represented by friendly in- 
 tercourse. The second stage is where agencies begin to 
 recognize difference in function and to refer to its proper 
 agency work that falls within its legitimate province. The 
 third stage is where all the agencies do things together." 
 
 The reference is to organized philanthropies, but the 
 idea applies as well to every religious activity. The first 
 stage, friendly intercourse, has been reached by a majority 
 of churches and religious workers. The second stage has 
 been attained by a small minority, but even among them is 
 still unnecessary waste and competition. Almost every- 
 where the third stage is a dream of the future. Yet some- 
 time all the churches, and all good people outside of the 
 churches, will join hands to physically, intellectually, finan- 
 cially, morally, and religiously cleanse and beautify this old 
 world of ours, and make it a happy and holy place of tem- 
 porary residence for beings destined to immortality. 
 
 The philosophy of Christian and social service demands 
 such coordination. The pressing needs of practical work 
 require the largest possible measure of cooperative effort. 
 Isolation and individualism in this age mean incapacitation. 
 Neither social workers nor churches can stand alone. To 
 attempt progress without definite cooperation is to invite 
 failure, and to waste money and effort. Secretary Daniels 
 said in a recent address that the operation of every war- 
 ship required the constant service of skilled artisans repre- 
 senting twenty-nine trades. In pressing the campaign for
 
 82 BATTLING FOR SOCIAL BETTERMENT 
 
 the betterment of humanity we need the coordinate efforts 
 of ten times twenty-nine trades, and all of the religious or- 
 ganizations. 
 
 When a new minister was installed some years ago in a 
 mid-Western city, Mr. 0. C. McCulloch turned to him and 
 said: "My brother, what are you going to do with it?" 
 "With what?" said the astonished minister. "With this 
 magnificent social force which you have at your command; 
 these splendid men and women whom you are to lead and 
 counsel. Against what great social evils are you going to 
 hurl this force? Toward what splendid achievement of 
 social and religious uplift are you going to lead it?" Of 
 every church and social leader that hears these words, I 
 ask the same question: "What are you going to do with 
 the social and religious forces God has put at your com- 
 mand?" 
 
 GEORGE B. MANGOLD, PH.D., ST. LOUIS, MO. 
 
 WE have entered a new era in the development of our 
 social work, and the time has come when our practice must 
 be made to harmonize with our theory. We no longer be- 
 lieve in limiting ourselves to the task of healing the sick, 
 of binding the wounds of the distressed, and of helping the 
 lame and the halt. We no longer believe that we should 
 serve as a body of nurses and physicians, following the army 
 and ministering to the needs of the wounded and the fallen. 
 Instead of that, we believe that it is time to push to the 
 front to participate in the battle to win the victory if possible, 
 and make further bloodshed unnecessary. As a consequence 
 we would not be compelled to deal with the wounded or the 
 injured. Most of our social work has been occupied with 
 the relief of the men suffering from conditions that should 
 be prevented. We have been so busy with relief that we 
 have not given time to the prevention of distress.
 
 THE NEW PROFESSION OF SOCIAL SERVICE 83 
 
 To-day our slogan is "prevention, not cure," is "con- 
 structive effort, not remedial work." A new task, how- 
 ever, cannot depend on the work of novices; it cannot de- 
 pend on those who have no vision of the possibilities of com- 
 munity effort and constructive work. Therefore, the task 
 of social service is weighed down with tremendous respon- 
 sibility, and the men and women who engage therein must 
 feel the gravity of their duties. In the light of our in- 
 creased knowledge, new principles as to fitness of the pro- 
 fession of social service are developing. Length of service 
 is not a prime qualification for social work; in fact, it 
 frequently disqualifies men for service to the community. 
 It is nonsense to take a broken-down professor and give to 
 him the duty of helping and improving social conditions. It 
 is idle to use the superannuated preachers or teachers and 
 charge them with the responsibility of promoting our pub- 
 lic welfare. Social service is too important and too digni- 
 fied a profession to allow the use of persons who are no 
 longer able to serve the world in their chosen profession. 
 What is needed is the red blood that flows in the veins of 
 the enthusiastic, trained young men and women who work 
 out problems of social welfare along the lines which mature 
 judgment and experience have determined are the best. 
 Social service is an opportunity for the accomplishment of 
 results; but it is more: it represents a body of principles 
 which if applied to our social life means better and happier 
 living. 
 
 It is difficult to define social service. But as currently 
 used the term applies both to methods of improving the in- 
 dividual and adapting him to the social conditions about 
 him, and to the task of improving general social conditions 
 so that the individual may be more capable of realizing his 
 capacities and of taking his place in the world. We are 
 beginning to learn that human beings are interrelated in 
 their social life, that what affects the one affects the other, 
 and that we cannot deal with individuals separately. We 
 cannot restore one man without affecting others, and we 
 cannot affect the group without touching the individual 
 men. The art of social service, therefore, touches both in-
 
 84 BATTLING FOR SOCIAL BETTERMENT 
 
 dividuals and the general conditions or environment in 
 which those individuals are placed ; to attempt the one with- 
 out the other is unwise, irrational, and unscientific. To 
 relate the two, and to work out these problems so that 
 lasting good will come to the individual and to society, re- 
 quires study, training, and experience. 
 
 By some, social service has been confused with religion, 
 and been considered a branch of Church work. But social 
 service is not coextensive with religion, it is not a branch of 
 Church work; it deals with the wide expansive field of 
 "the social and living conditions of our people." To be 
 sure, the Church should engage in social service and the 
 task of social service should form a most prominent part 
 of the work of the Church in meeting the vital problems of 
 the people, but that does not make social service subordi- 
 nate to Church work. More properly one of the branches 
 of Church work is social service, for no modern enlightened 
 church can afford to refuse to face the questions that mean 
 the physical and moral health of our people. If they do, 
 they cannot hope to spiritualize the lives of men and women 
 with whom they work. 
 
 Nor is social service a branch of the work of the school, 
 or of the State, or of the home. Each of these agencies, 
 however, must perform much work which is essentially 
 social service in its nature. In other words, social service 
 represents a method of work, and a field of work which is 
 not coextensive with the work of any other institution or 
 agency. And because the field of social service is distin- 
 guished from that of other professions it should itself be 
 considered a profession. But it is not a side line of the 
 work of the preacher, or of the doctor, or of the lawyer, 
 or of the teacher. It is a profession which requires the 
 time and the utmost capacity of the man who expects to 
 enter it. 
 
 That which is a profession requires professional train- 
 ing, and the latest and newest profession can gain much 
 from the older ones in regard to methods of entering. 
 There was a time when the lawyer acquired his knowledge 
 by reading a short time in the law office of another, and
 
 THE NEW PROFESSION OF SOCIAL SERVICE 85 
 
 by observing the work and following the experience of his 
 informal teacher. He was, however, considered to be ready 
 for practice after a comparatively short time in the office 
 where he had been pondering over a few ancient and dusty 
 law books. To-day the profession of law is not acquired 
 in this way, for the student is compelled to spend several 
 years in a law school where a carefully worked out cur- 
 riculum is covered. When he has finished his course he 
 has learned some of the fundamental principles of this 
 profession, and he has covered innumerable court cases 
 which have taught him some of these principles and points 
 of view. Even then, he expects to spend a year as a jour- 
 neyman or apprentice in the office of an established lawyer, 
 and there he becomes still better acquainted with the art 
 and the methods of this chosen profession. Then he is 
 ready for a career of his own. 
 
 There was a time when the teacher taught from the 
 textbook; it mattered little whether he was acquainted 
 with the subject matter or not. If he was, the book served 
 little purpose; if not, it was there for reference, nor had 
 he learned the pedagogical or the psychological principles 
 which underlie successful work in the classroom. In other 
 words, teaching was not a real profession ; it only appeared 
 that here was the field for some profession. To-day the 
 teacher is expected to have knowledge of the subject matter 
 to be taught; but more important than this is the knowl- 
 edge how to teach, how to lead out and to train the student 
 or pupils placed in his care. He has acquired this pro- 
 ficiency in the normal school, or the college, or the univer- 
 sity; and he has trained himself so that he may be able to 
 train others. Teaching has become a profession. 
 
 Let us apply these illustrations to the profession of 
 social service. Is it possible that in the face of the ex- 
 perience of the past we shall be compelled to force the 
 profession of social service through the same historical 
 steps that have marked the profession of the lawyer, the 
 teacher, and others ? We have seen that the self-taught and 
 the self-made lawyer and teacher are no longer in vogue, but 
 that professionally trained men have taken their places.
 
 86 BATTLING FOR SOCIAL BETTERMENT 
 
 Why ? Because a systematic training is the best way to secure 
 adequate results. If the social worker must be scientific 
 in his methods in order to obtain successful results, then 
 he needs the training and the experience which will make 
 him apply those methods. Are there any principles of action 
 which can be applied to society, and which will work out in 
 fair accord? Can the sociology and the psychology of 
 human beings be reduced in part to definite principles? If 
 so, the social worker is engaged in scientific forms of work. 
 If social service is more than the giving of alms to the poor 
 and the needy ; if it is more than the giving of a free meal 
 or a free bed ; if it provides something more than temporary 
 relief from sickness or distress; if in addition to these 
 things it makes the giving of alms or of free meals unneces- 
 sary, and protects our people from sickness and distress 
 then it brings scientific principles into play. If social serv- 
 ice means the organization of philanthropy, the correlation 
 of effort, the harnessing of the community for its own up- 
 liftment and the progressive upbuilding of individual char- 
 acter and the advancement of our social welfare, then cer- 
 tain definite principles of action must be followed. 
 
 It is a commonplace that much good will is ignorantly ex- 
 pended to the detriment of humanity. There is need of good 
 will ; we can never have too much, but hearts without heads 
 are like ships without rudders or trucks without roads. The 
 social worker cannot be successful if he does not have an 
 intense sympathy for humankind, but that sympathy must 
 be controlled by good judgment, while behind his judgment 
 must stand an appreciation of the relation of our social 
 problems, and an adeptness in technique which makes his 
 work successful. But as with the lawyer, the teacher, or the 
 engineer they are best gotten through the training afforded 
 in professional schools. 
 
 What then are the principal essentials of training for 
 social work? In my judgment they are mainly two, as fol- 
 lows : First, a study of the social field and of its intricate 
 and related problems; second, by the development of skill 
 in the method and technique of social work. The relative 
 importance of these essentials for the individual depends
 
 THE NEW PROFESSION OF SOCIAL SERVICE 87 
 
 on his capacity and former training. The man or woman 
 whose education is limited and whose outlook is narrow 
 must always remain in a subordinate position. He cannot 
 lead or direct the forms of social progress ; he must confine 
 himself largely to the handling of details, and especially to 
 the task of working with the individual rather than with 
 the group. Such persons are mostly in need of understand- 
 ing the technique of social work, so as to enable them to 
 apply it in working out the individual problems they are 
 compelled to handle from day to day. In this group I would 
 place visitors for charitable societies, subordinates in set- 
 tlements, in juvenile courts, and similar minor positions. 
 Of course, if in addition to this they have a comprehensive 
 grasp of the principles of applied sociology their work will 
 be more successful. Be this as it may, the prime essential 
 for the subordinate worker is an understanding of technique 
 and the ability to apply it successfully. 
 
 The leaders of social work on the other hand can subordi- 
 nate technique to an understanding of the social problems 
 that are involved. The men and women who organize the 
 community and promote general plans for the welfare of 
 our people must have a wide grasp of the nature of the 
 problems with which they are dealing; they must them- 
 selves be democratic and ready to cooperate with others for 
 the promotion of our social welfare. They must have a 
 knowledge of technique so they can successfully guide and 
 direct their subordinates, but their greatest contribution 
 will be their success in developing the efficiency of the com- 
 munity to solve its own problems. These broad relations 
 with which they must deal require a vast amount of pre- 
 liminary training and insight of our social problems. 
 
 The work of our professional training schools is, there- 
 fore, divided into two parts: courses of instruction, and 
 practice in methods of social work. A training school to be 
 successful must have a laboratory in which the field work 
 can be done. Just as medical schools have their clinics, law 
 schools their courts, so must the school for social work have 
 its sociological laboratory where practice in the art of social 
 work can be carried on. Courses of instruction must em-
 
 88 BATTLING FOR SOCIAL BETTERMENT 
 
 phasize the practical, and be more technical in their nature 
 than in our colleges and universities. With the principle of 
 action must go the method of organization and effort, other- 
 wise the student gains the abstract knowledge without the 
 ability to put it into concrete form. Fundamental prin- 
 ciples, however, both in economics and in sociology are 
 necessary in order to ground our social workers properly for 
 the development of their plans of community welfare. We 
 have too many men to-day who resemble an inverted pyra- 
 mid, and whose policies and efforts are likely to be destroyed 
 by the slightest wind that blows. They have not built on a 
 solid foundation, and therefore cannot hope to be perma- 
 nently successful. Too many social workers are without 
 adequate economic training, and are therefore unsafe 
 guides. Courses in problems of poverty and in the method 
 and technique of charity organizations are fundamental to 
 our work. But the study of the economics of labor is quite 
 as important, and lies at the basis of our living and social 
 conditions. The city as a social agency and the use of the 
 city government for community effort form a subject of ex- 
 treme importance to the social worker, because of the pos- 
 sibilities that are involved. But it is not my purpose here 
 to outline a full course of instruction ; I merely want to say 
 that the student must grasp the principle that our social 
 movements are interrelated, and that the community and 
 the individual react on each other. 
 
 The technique of social work is best developed in connec- 
 tion with the various charitable organization societies. It 
 is here that methods of investigation, diagnosis, treatment, 
 and family rehabilitation have achieved their greatest per- 
 fection. It is in connection with these and allied organiza- 
 tions that the worker begins to understand the principles 
 of case work which are at the basis of all constructive ef- 
 forts with the individual. It is successful case work that 
 more clearly distinguishes the trained social worker from 
 his untrained coworker. Differences in the character of 
 other work are often slight. But as long as it is necessary 
 to give much attention to the individual and to the broken- 
 down family, so long will skill in the handling of case work
 
 THE NEW PROFESSION OF SOCIAL SERVICE 89 
 
 demand a large share of time in the training of men and 
 women for social service. 
 
 The untrained worker frequently fills an investigation 
 with opinions and not with facts, with snap judgment and 
 not with maturely considered statements. Training is the 
 best antidote for inferior work of this character. Without 
 the broader training it is possible for the worker trained in 
 technique to do successful work for the individual. But the 
 task of relating this individual work to the welfare of all 
 must depend upon the executive head. 
 
 Very few of the leaders in philanthropic work in the 
 United States have had the advantage of professional train- 
 ing. Yet practically every one to-day is supporting the prin- 
 ciple. It is because such men realize that it has required 
 years of observation and experience to perfect them in their 
 work that they are demanding that training for social serv- 
 ice be systematized. Our self-made men are not wedded to 
 the principle of the self-made man, but see clearly the need 
 of professional training. The leader with a background 
 for his work, and with a knowledge of the technique of 
 philanthropy, can direct and improve the work of his sub- 
 ordinates and can greatly lessen their mistakes. My ex- 
 perience has taught me to feel that training in the art of 
 investigation or of research adds much to the appreciation 
 of the need for constructive work. A wealth of informa- 
 tion is in the hands of every philanthropic organization, and 
 the trained leader realizes that this information can be or- 
 ganized to throw light on the needs of his organization and 
 can be used to develop plans for permanent work. On the 
 other hand, the untrained leader frequently loses himself 
 in a mass of detail without appreciating the social value of 
 the information at his disposal. A little experience and 
 investigation make men cautious and careful, slow to jump 
 at conclusions, and conservative in the application of reme- 
 dies. The man who has developed a general background 
 for his work in the field of social service can more easily 
 pass from one allied field to another because he can soon 
 work out a background for his newly undertaken work. 
 Furthermore, this kind of man has a capacity for apply-
 
 90 BATTLING FOR SOCIAL BETTERMENT 
 
 ing to himself and his organization the efficiency tests that 
 are necessary to-day to determine the value of any organi- 
 zation or society. High standards of work can be main- 
 tained only when men know what constitutes such stand- 
 ards; and without high standards it is not possible for us 
 to make the progress that the present-day knowledge of 
 social problems demands. 
 
 To sum up, we find that social service is a form of work 
 that is differentiating itself from every other profession. It 
 deals with the improving of social conditions from its own 
 standpoint; it is not a part of some other profession, or sub- 
 ordinate to any profession, and is not the outward expres- 
 sion of the task of some particular institution. It is more 
 than that, it is the task of promoting the public welfare. 
 Men and women can be fitted for this task by observation 
 and experience, but they can be best and most easily fitted 
 by preparing themselves systematically for social service. 
 They thereby gain the advantage of the experience and 
 training of others, and do not compel the groups with which 
 they work to suffer from the ignorance of the untaught 
 social surgeon. Furthermore, we have seen that adequate 
 training requires experience in method and technique, and 
 the development of a background so that the work done may 
 not only be properly interrelated, but may have permanent 
 value for the promotion of social welfare. The gain is but 
 slight if our philanthropy means nothing more than reliev- 
 ing distress here and helping a family there ; the permanent 
 gain comes only as we are able to work out policies that 
 mean the permanent improvement of social conditions.
 
 PREPARING MINISTERS FOR SOCIAL SERVICE 91 
 
 THE PREPARATION OF MINISTERS FOR SOCIAL 
 
 SERVICE 
 
 PROFESSOR C. S. GARDNER, D.D., LOUISVILLE, KY. 
 
 THE term "minister" means servant. The minister is 
 a servant of God ; but we are becoming keenly conscious that 
 it is fatal to religion to disconnect the service of God from 
 the service of men. When we declare, therefore, that the 
 ministry is a form of social service, we are only defining 
 more clearly the sphere of the minister's activity and re- 
 sponsibility. His ministry is a service of men. But the 
 term "social" contributes an additional shade of meaning. 
 The "social" life of a man means his life as it is connected 
 with and conditioned by the lives of his fellows in a net- 
 work of relations. It has reference to all phases of his life 
 as a unity; for we must remember that a man does not 
 realize a single one of his interests apart from his other 
 interests, nor apart from his relations with his fellow men. 
 The individual life is a more or less thoroughly unified sys- 
 tem of interests which are realized in a system of social 
 relationships which is more or less thoroughly unified, and 
 every single factor in both the individual and the collective 
 systems of interests reacts upon and modifies every other. 
 The minister, then, is the servant of the community, 
 whether the community be regarded distributively as an 
 aggregation of individuals or collectively as an organized 
 unity. This means that his particular function should be 
 performed with the consciousness that it has an important 
 bearing upon every individual and collective interest. I 
 insist upon this. If by the minister's social service is meant 
 a side line of activity which he takes up in addition to his 
 regular and normal business, then his preparation for it 
 will mean one thing; but if by it we are simply giving a 
 definition of his characteristic work in social terms, his 
 preparation for it will mean another thing. I am using 
 the phrase in the latter sense. When "social service" is 
 broadly interpreted and his function is broadly understood,
 
 92 BATTLING FOR SOCIAL BETTERMENT 
 
 it will appear that social service is his normal function and 
 not an addition to it. If, then, the minister's work is to 
 bring his distinctively spiritual message to men in such a 
 way as to make it a stimulus to all that is healthful and 
 constructive in the community life and this is without 
 doubt the most effective social service he can possibly ren- 
 der how shall he best be prepared for it? 
 
 It goes without saying that he should be led into a broad 
 intellectual comprehension and emotional appreciation of 
 the spiritual truth which constitutes his message. His 
 message must be uttered out of a deep personal experience. 
 It should be deeply rooted both in his heart and in his head. 
 But it is of equal importance that he both see and feel the 
 relation of the spiritual life, which he seeks to cultivate, to 
 all the other interests and activities of the people. Otherwise 
 the message will be lacking in vitality. It will not connect 
 with life ; it will not grip. 
 
 I should say, then, that along with his specifically theo- 
 logical studies his adequate preparation involves 
 
 1. A thorough acquaintance with the theory of society. 
 Let us not shy at the word "theory." A theory of anything 
 is nothing but a clearly thought-out systematic correlation 
 of human experience in a given field. It is true that a 
 wrong theory in any sphere of interest will lead astray in 
 practical endeavor; but that does not argue against theory, 
 but only in favor of a correct theory, for this will always 
 prove a guide to the most effective methods and the most 
 satisfactory results. Our ministers need training in social 
 science. If the physician needs to know the science of 
 Biology and Physiology, just as much do the minister and 
 every social worker need thorough instruction in Psy- 
 chology and Sociology. The unscientific empiricist in medi- 
 cine is discredited in all advanced communities. But we 
 have many men and women of that stamp who are under- 
 taking to doctor the sick social body an organism of such 
 vast complexity and of such a delicate adjustment of forces 
 and functions that a proper understanding of it taxes the 
 resources of the most richly endowed and highly cultivated 
 intelligence. I venture to say that unintelligent empricism
 
 PREPARING MINISTERS FOR SOCIAL SERVICE 93 
 
 is the bane of social reform. Every "clodhopper" you meet 
 thinks he knows all about what is the matter with society 
 and that he can prescribe an infallible remedy for its ills. 
 He judges the whole social situation by some crude generali- 
 zation from his narrow personal experience. But he is 
 really far less able to interpret properly his own social ex- 
 perience than he would be to diagnose correctly his own 
 case in a serious complication of diseases. The latter would 
 by no means require the knowledge of such a multitude of 
 subtle interacting forces. Yes, the social servant should 
 come to his task equipped with all that social science can 
 give him. Otherwise he must surely grope and fumble and 
 stumble in the midst of problems of the most delicate and 
 difficult kinds. Nothing but absolute genius could save him 
 from hurtful mistakes. 
 
 I know that many people are not willing to admit that 
 there is a science of Sociology. It is useless to consume time 
 debating that question. Of course, there is not a completed 
 science of society. It is the newest and most incomplete of 
 the sciences. But there is no completed science of anything 
 not even Mathematics. Astronomy, after all these cen- 
 turies, is incomplete; so are Geology, Physics, Chemistry, 
 Biology, Psychology. And if in the realm of social phe- 
 nomena the results of investigation are just beginning to 
 be correlated into a system of knowledge generally accepted, 
 that does not argue that we should ignore what has been 
 done, but only stresses the need for all social workers to 
 avail themselves of it and contribute something toward its 
 completion in a word, to go about their work with the best 
 possible scientific preparation and in the genuinely scien- 
 tific spirit. But we should not underestimate what has been 
 achieved in this field of study. Much has been accom- 
 plished; and it is extremely shortsighted not to insist that 
 our ministers should acquaint themselves with the body of 
 knowledge already worked out, and utilize it in the adapta- 
 tion of their message. 
 
 But it is helpful not only in the adaptation of their mes- 
 sage. I make bold to say that it is essential to the proper 
 comprehension of their message. Time forbids me to go far
 
 94 BATTLING FOR SOCIAL BE7TTERMENT 
 
 into this aspect of the matter. The proposition will prob- 
 ably be disputed. But surely we have come now to see that 
 the Bible is a collection of books which were written at 
 widely separated points of time; that each book embodies 
 the presuppositions and points of view, the mental char- 
 acteristics, of its particular period; and that these presup- 
 positions and points of view, or mental atmospheres, can 
 be adequately understood only as related to the various 
 social conditions of these periods. This is not to deny the 
 inspiration of this literature ; but is only to affirm that this 
 divine inspiration was intended to impart revelations to 
 these several generations of men which it could not have 
 done if it had not given them messages in the terms of their 
 own life. Revelation is necessarily conditioned by social 
 experience, and the science which gives us a deeper insight 
 into that experience also helps us to understand that revela- 
 tion better. 
 
 Not only is the Revelation which it is the preacher's 
 business to interpret conditioned by social experience, but 
 so are theological systems and ecclesiastical polities. The 
 minister, therefore, should not only be trained in Sociology, 
 but all his theological instruction should be given from the 
 sociological point of view. All his studies should have the 
 sociological background. In this way he will form the habit 
 of looking at religious truth always in its relation to the 
 total life of man. His theology will be vitalized and his 
 spirit as a preacher of the gospel will be socialized. 
 
 2. He should have the practical acquaintance with con- 
 crete social situations which comes from actual experience 
 in dealing with them. If theory is needed to give a man 
 breadth of view and enable him to see facts in their proper 
 perspective and broader relations, practical acquaintance 
 with specific conditions is necessary to keep theory in touch 
 with reality. Your theory may have its head among the 
 stars, for its outlook must have a world-scope; but its feet 
 should always be flat upon the ground, for the people to be 
 helped by it are not treading the Milky Way, but the com- 
 mon paths of the plain old earth. The theory should at 
 once illuminate the facts and be tested and corrected by 
 them.
 
 PREPARING MINISTERS FOR SOCIAL SERVICE 95 
 
 The preacher whose vision has been at once lengthened 
 and broadened by a comprehensive survey of the social de- 
 velopment of man is prepared to give himself to the inten- 
 sive study of specific social conditions with the best possible 
 results. In this connection the wise advice of Graham Tay- 
 lor is worthy of mention : "It is better to visit one family 
 sixteen times than to visit sixteen families one time." Let 
 the preacher, for instance, focus his attention upon a given 
 family. He will study that family in its individuality, in 
 the peculiarities of character and circumstance that differ- 
 entiate it from all others ; but if he has been given the scien- 
 tific point of view he can never contemplate it as a separate 
 and unrelated phenomenon ; he will see in that family group 
 a point in which converge many lines of influence from the 
 past and the present environment. The sure presumption 
 is that he will understand it more completely, and it is 
 equally probable that new light will be thrown upon the 
 general conditions which are here concretely exemplified. 
 The net result will be that he will deal with the family more 
 helpfully that is, more constructively and that when he 
 has occasion to bring his influence to bear upon the general 
 situation he will do it with a more practical and more states- 
 manlike grasp of all the factors involved. The same is true 
 if he should concentrate his attention upon some specific 
 moral problem in his community as, for instance, the 
 amusement question. Few practical concerns of life have 
 in the past been more unintelligently or ineffectively handled 
 by ministers. To the consideration of this matter it is im- 
 portant that he bring a comprehensive knowledge of the 
 general conditions of life, and also a close practical acquaint- 
 ance with the facts of the local situation. And so on 
 throughout the range of the practical matters into relation 
 with which he should bring his ministry. My observation 
 is that preachers, as . rule, in their handling of such mat- 
 ters have been exposed to the adverse criticism of the scien- 
 tifically trained men on the one hand, and the practical men 
 of the world on the other. And while these criticisms are 
 not always just nor always prompted by the best motives 
 they are also often well founded, because preachers have so
 
 96 BATTLING FOR SOCIAL BETTERMENT 
 
 often been wanting both in the scientific grasp and the prac- 
 tical knowledge of facts. 
 
 The minister, then, should be trained not only in social 
 theory, but in social practice; and it is my judgment that 
 both scientific and practical training should be conducted 
 by our theological schools, unless the student has received 
 ample discipline along both lines before his strictly pro- 
 fessional education begins; and even then the theological 
 seminary should take particular pains to correlate his socio- 
 logical with his theological point of view. 
 
 But we should bear in mind that the minister's most 
 effective social service will not be his immediate individual 
 efforts in constructive social programs, but will be to teach 
 those who sit under his ministry a new and larger conception 
 of religious work and to inspire them to struggle for this 
 new and finer ideal. 
 
 If we survey church life to-day, a curious and unfor- 
 tunate situation strikes us. Thousands of church members 
 a majority of them, according to the testimony of pastors 
 are "idle" i. e., are not engaged in religious work. But 
 what exactly is meant by "religious work"? Without try- 
 ing to give a precise definition of this phrase, which is some- 
 what indefinite in significance, we can safely say that its 
 customary use does not include the ordinary occupations of 
 life the sowing and reaping, the manufacturing and trans- 
 porting, the buying and selling, etc. All these are "sec- 
 ular" activities; they lie outside the sphere of religion 
 and are carried on under the impulsion of non-religious 
 motives, although they consume and must consume nine- 
 tenths of the time and energies of those who have, as the 
 phrase goes, "given themselves wholly to God." Is this not 
 an anomalous situation? I submit that there is something 
 incongruous, if not absurd, in speaking of a life as "Chris- 
 tianized" so long as nine-tenths of its time and energy are ex- 
 pended in forms of work which are non-religious and under 
 the control of self-seeking motives. According to the multi- 
 plication table, that life is one-tenth Christianized if that 
 means anything at all. The minister, then, ought to teach 
 his pepole that all work should be religious. He ought to
 
 PREPARING MINISTERS FOR SOCIAL SERVICE 97 
 
 stand with all his influence for such a recasting of our 
 whole conception of life as will bring all the occupational 
 activities under the sway of religious motives, so that in 
 those activities a man will be consciously aiming at the 
 highest ethical ends. A conception of life that is at once 
 sociological and religious requires nothing short of this. 
 
 But leaving aside the larger problem of setting ethical 
 ends for the so-called secular occupations, we confront the 
 astonishing situation that ordinarily ministers and churches 
 do not consider social uplift movements as religious work. 
 The struggle to stop the wholesale industrial "slaughter of 
 the innocents" the darkest curse that rests upon our mod- 
 ern civilization is not "religious" work. The effort to 
 secure economic justice for the workingmen, to enthrone 
 elementary morality over the processes of industrial civili- 
 zation and thus open the way before millions of men for 
 higher personal development this is not "religious" work. 
 The splendid enterprise of the social settlements those 
 lighthouses erected in the drear darkness of our tenement 
 and slum districts is not "religious." And so with multi- 
 tudinous forms of social effort, preventive and redemptive, 
 which certainly are glorious exhibitions of the self-trans- 
 cending idealism of our age. Why do we not positively 
 include them within our definition of religious work ? Why 
 do not our churches call their members to participation in 
 such efforts as a duty devolving upon them in their charac- 
 ter as church members? Why not put behind these move- 
 ments the mighty dynamic of that motive which sent the 
 early Christians with invincible courage and "tongues of 
 fire" into every center of population in the Roman Empire 
 "the love of Christ constraineth me"? Would it not be 
 possible to inspire many "idle" thousands in the churches 
 to take up religious work, if the minister could make them 
 see and feel that in doing these things they would be serv- 
 ing Christ and helping onward toward its realization the 
 kingdom of God? We cannot blink the fact that many of 
 these religious idlers are inactive and indifferent because 
 those forms of work which are technically known as "re- 
 ligious" do not appeal to them as bearing effectively upon 
 
 7
 
 98 BATTLING FOR SOCIAL BETTERMENT 
 
 the real needs of life. To inculcate this larger conception 
 the minister himself must be taught to see in religious 
 work something more than a narrow, non-social evangelism 
 which has sole reference to a post-mortem salvation; and 
 to make his evangelistic appeal a distinct call to service in 
 building the kingdom of God in time. He would probably 
 find that, in thus enlarging the meaning of the phrase "re- 
 ligious work," and broadening the social consciousness of 
 his parishioners, he would put into his evangelistic appeal 
 exactly that note which would catch and hold the attention 
 of the irreligious multitude, who now are so strangely and 
 disconcertingly indifferent to his call, and make the Church 
 again what it was in olden time, the supreme agency 
 through which the ethical enthusiasm of men may be organ- 
 ized and directed. 
 
 REV. CHARLES S. MACFARLAND, D.D., GENERAL SECRETARY OF 
 
 THE FEDERAL COUNCIL OF THE CHURCHES OF CHRIST 
 
 IN AMERICA, NEW YORK CITY 
 
 THERE was something in the picture which attracted, 
 fascinated, and yet baffled the imagination. Again and 
 again, in visiting the beautiful city of Dresden, I found my- 
 self wending my way to the studio of the German artist 
 to study his painting. I mean the picture so familiar to us 
 all, by the hand of Hof mann, of Jesus and the Sinful Woman. 
 One day the background of the picture was suddenly re- 
 vealed and I understood the thought of the painter. The 
 meaning of the picture is expressed in the attitude of the 
 Master. While he seems also to be looking down at the 
 woman, the artist has given to the countenance of Jesus an 
 upward look. It is a look of severity for Pharisee and 
 Scribe, mingled with patience; for the woman it is won- 
 drously expressive of both sympathy and intercession. The
 
 PREPARING THE CHURCH FOR SOCIAL SERVICE 99 
 
 other element in the attitude of Jesus which gives the mean- 
 ing of the picture, is the hand of the Master, which is 
 stretched downward toward the sinful woman on her knees. 
 And as I thus saw and felt the interpretation of the scene 
 I turned to the gruff old German artist and said : "Mr. Hof- 
 mann, I should like to give a name to your picture and make 
 it a parable of the Christian Church; and if I could name 
 the picture, I should call it 'The Upward Look and the 
 Downward Reach/ " 
 
 We have been discovering, in the world of science, the 
 wide operation of the law known as the survival of the 
 fittest. We are also discovering in the world of religion, 
 or rather we are rediscovering, another law which was the 
 law of Jesus, the survival of the fittest for the sake of the 
 unfit and the unfittest. 
 
 One of the great beauties of nature is her mingling of 
 things unlike each other, each serving the other's needs. 
 The natural order is not like a scientific showcase or like 
 a library of well-ordered books. This universal order, since 
 the stars sang their morning song together, has been the 
 blending of a multitude of things which, in our human 
 knowledge of them, we have set apart. Nature consists 
 thus of unity in diversity. Her divided and subdivided 
 kingdoms exist only in the thought of man. She is not like 
 our human life, marked off into its social and racial and 
 political states with their boundaries and barriers. Her 
 various systems pervade and penetrate each other. They 
 live upon and by one another. 
 
 In our human order also, when we live its freest, fullest, 
 and most natural life, we do not gather ourselves together 
 so much upon the basis of similarity as that of unlikeness. 
 The family is the highest type of our mutual human life 
 and it is a bringing together of the unlike and opposite 
 the gentle woman and the strong man, the little child and 
 the great father, the brother and the sister. There are 
 striking likenesses of feature and of temperament, but these 
 are no more marked than the elements of unlikeness. 
 
 When, however, we pass out from this natural social 
 order of God into the realm of our artificial human associa-
 
 100 BATTLING FOR SOCIAL BETTERMENT 
 
 tions, we find that this divine law is everywhere perverted 
 and repressed. In God's order it is the unity of unlike- 
 ness. Man's disposition is to bring things together by 
 similarities. The one completes the defect by some com- 
 pensation and gives a real and final unity. The other takes 
 one small portion, multiplies it by itself, and issues in a 
 system of inharmonious exaggerations, so that to him that 
 hath much more is given, and from him that hath not is 
 taken away even that which he hath. 
 
 It is true of all of us. If we are going to give something 
 to the rich, we must give a rich gift; to the poor we give 
 the poorer gift. We praise those who are praised and we 
 condemn those who are condemned. Thus it has been the 
 tendency of our human blindness and error to unite the 
 like and to separate the unlike. We have largely ordered 
 the world, not in complementary groups, but by a cold 
 analysis into classes, so that each man, instead of living in 
 the world, lives with his own little class. Here he finds his 
 own ways of doing things repeated, his particular tastes 
 are met, the limited judgments of his little mind are con- 
 formed to, and his words stand for wisdom among those 
 who speak like him. 
 
 Society has been largely formed after the classification 
 of a schoolroom rather than like the organism of a family. 
 Test this by the population of the city in which we live, by 
 its rigid segregation of race and station. Witness it in our 
 commercial life, with the barons of industry about the hotel 
 table, while the sons of toil meet in their dingy hall. Apply 
 it to the professions, to the calling of the ministry, and 
 note how we classify men, and to our churches in which 
 we often say: "Our church does not have that class of 
 people." We are ever estimating men, not vertically, but 
 horizontally. 
 
 It is true that this principle is not altogether bad. It 
 would not be bad at all, if it were not carried too far. Our 
 deep mutual sympathies uplift us in common and invigorate 
 the will and purpose. The trouble is that, in proceeding 
 along the lines of these classifications, we have depreciated 
 the finer graces of human life and have impaired its af-
 
 PREPARING THE CHURCH FOR SOCIAL SERVICE 101 
 
 factions, so that everywhere upon the face of its sympathy 
 is written the commercial title "limited." In it there is 
 more of self-will than of pity, more of the law of the sur- 
 vival of the fittest than of Jesus's larger law by which the 
 strong are to sustain the weak. We are the schoolroom 
 with its childish method, which never should have been its 
 method, of the boy at the head of the class and the other 
 at the foot, when perhaps the first ought to have been last 
 and the last first. 
 
 Our tendency has gone all too far to find our equals and 
 to associate with them ; the weak with the weak, the strong 
 with the strong, rich with rich, poor with poor, the cultured 
 with the cultured, the uncultured with the uncultured, the 
 wise together with the wise and the ignorant with the 
 ignorant. With a still lower aim and motive, we like to 
 talk with those who think as we do and who applaud our 
 knowledge. We read the books that meet our tastes or 
 justify our opinions and confirm our ideas and conceptions. 
 We go to hear the preachers who echo our own notions and 
 the tenor of whose words is to confirm us in self-satis- 
 faction. 
 
 We resent those who stand over in contrast to us and 
 again and again we assume the contemptuous attitude of 
 the Scribes, "These people that know not the law which I 
 know are accursed." Thus we fall into a dwarfing egoism. 
 We become in our self-satisfaction very near to the classic 
 man who talked to himself, as he said, first because he liked 
 to talk to a sensible man, and secondly because he liked to 
 hear a sensible man talk. Our little narrow world reflects 
 our little narrow self, or at best the class in which we have 
 been disposed. 
 
 We have thus destroyed the family idea of nature and 
 have substituted for it a well-ordered set of classes with the 
 poor dullards to keep misery company, while the brilliant 
 shine in their mutually reflected splendor and become, un- 
 known to themselves, a society for a mutual admiration. 
 The result is that life has fallen largely into the order of 
 the survival of the fittest; to him that hath is given, from 
 him that hath not is taken away; the weak become weaker
 
 102 BATTLING FOR SOCIAL BETTERMENT 
 
 and the strong stronger. The great commotion in the social 
 order of our day and generation is the effort to change this 
 current into the splendid order of democracy. 
 
 Even the Christian Church has become selective. We call 
 it the school of religion, and yet sometimes it is like a school 
 into which no one can go without first gaining knowledge. 
 We call it a hospital, and yet we create the impression 
 among men that it is a hospital into which only well people 
 are admitted. 
 
 Yet nothing opposes this classification but religion. 
 Knowledge does not do it, because we classify ourselves 
 upon the basis of its attainment. Morals do not do this 
 work, because, as in our churches, we have sought to classify 
 ourselves upon this basis. We permit our very personal 
 integrity to dwarf and limit our human sympathy and even 
 a falsely so-called religion has been thus misused. 
 
 The law which we are trying to discover was expressed 
 very beautifully twenty centuries ago : "We then that are 
 strong ought to bear the infirmities of the weak, and not 
 to please ourselves, for even Christ pleased not himself." 
 The one serene force that makes for the new order is the 
 faith of Jesus, which has been put in this striking language 
 by his apostle: "We then that are strong ought to bear 
 the infirmities of the weak." In these words we have what 
 we might call the law of the attraction of the dissimilar. 
 The two Greek words used might be translated "mighty" 
 and "decrepit." The purpose of Jesus was to change the 
 order of civilization into the similitude of the family. This 
 was the meaning of the new word which he gave for God, 
 the word "Father." 
 
 This, however, has not been the way in which disciple- 
 ship to him, as revealed in the Church, has been carried 
 out. His Church has followed too far the law of the sur- 
 vival of the fittest. He maintained that the experience of 
 discipleship with him should mean the vanishing of the burn- 
 ing glow of self-reliance into the softer light of trust. He 
 opens before us not one world, but two worlds, the world 
 above us with its light shining upon the world beneath us. 
 We are, as it were, suspended between them with a higher 
 existence to attain and the lower existence to assist.
 
 PREPARING THE CHURCH FOR SOCIAL SERVICE 103 
 
 The first element, and the ever-abiding element in the 
 preparation of the Church for social service, is this vision 
 of discipleship. In Jesus aspiration and sympathy meet to- 
 gether. These are the two attitudes of Christian living, the 
 attitudes of Jesus in Hofmann's famous picture, the up- 
 ward look and the downward reach. We should have both. 
 We must be strong in admiration of the lofty as well as 
 full of piety for the lowly. Some great German philosopher 
 is said to have defined religion as "reverence for inferior 
 beings." It is certainly one of the results of true religion, 
 and whether good philosophy or not, it is the very thought 
 of Jesus. 
 
 Each attitude must be maintained and neither yielded 
 to the other. The duty of Christians is both to visit the 
 fatherless and widows and to keep themselves unspotted 
 from the world. They must keep strong themselves, in 
 order that they may become the strength of the weak. It is 
 too bad to see culture without service, but it is just as sad 
 to witness service without culture. Indeed we have to-day, 
 in our great social movements, too many men who have 
 the downward reach without the upward look, and they are 
 thus blind leaders of the blind. To evade and despise the 
 knowledge which is greater than our own, the vision that 
 is larger, the aim that is higher, may be as bad as to lose 
 our sympathy and tenderness. To stifle aspiration is as 
 harmful as to repress compassion and to dwarf our faith 
 as to lose our sympathetic touch. We cannot feed the fires 
 of human life from its own fuel. The downward reach may 
 mean the depression of hope, without the upward look. Sym- 
 pathy with human needs is vain without communion with 
 divine grace. He who would bring the light of the world 
 to the darkness of man must possess the riches of God as 
 well as witness the poverty of the race. There can be no 
 nether springs of service without the upper springs of in- 
 spiration. None of us can uplift even himself, how much 
 less can he uplift others. Thus every one of us stands be- 
 tween the appeal of the things above him and of those be- 
 neath him, between the human reality and the divine ideal, 
 between the discipline of duty and the peace of faith. They
 
 104 BATTLING FOR SOCIAL BETTERMENT 
 
 tell us that in the ministry for to-day we need "men of the 
 world." That is true, but they must be spiritually minded 
 men of the world. 
 
 The great Gentile apostle declared that every man in 
 Christ was a "new creature." Most of us. have gone only a 
 little way. We are still followers of temperament; the 
 slaves of taste and tendency, the victims of environment. 
 If we have tried to do the one duty, we have left the other 
 undone, have sought to gain the upward look, but have 
 failed to witness the infinite vision, because our horizon is 
 bounded by our own narrow sympathies and our grudging 
 self-denial. Such men were the Pharisees of Jesus's day. 
 They could not see his face because its light radiated over 
 the expanse of too large a human world. Then, on the 
 other hand, there was the opposite class, the Zealots, the 
 Essenes, busy with their plans for the salvation of the 
 chosen people, so lost in them that they did not witness the 
 kingdom, though it stood in their very midst. It is sad to 
 see men and women, in religion, trying to save themselves 
 and forgetting all the rest of the world except perhaps 
 their own charmed and chosen circle, or losing sight of the 
 man himself in their search for his soul. It is just as sad 
 to find men trying to save the world without any vision be- 
 yond their own horizon and with no strength stronger than 
 their own. 
 
 Let us look again at the picture of the Master. His pic- 
 ture is always thus, with the upward look and the down- 
 ward reach. Sometimes he communes with the best-beloved 
 disciple, the saintly John, at other times with the multitude. 
 He passes from the presence of God in Gethsemane to the 
 companionship of Judas. He is always blending knowledge 
 and love, aspiration and sympathy, truth and love, strength 
 and duty, righteousness and pity, virtue and charity, cul- 
 ture and service. The very last moments on the Cross bear 
 witness to it. "Eloi, Eloi, lama sabachthani." "Father, into 
 thy hands I commend my spirit." There was the upward 
 look. "Son, behold thy mother!" "Father, forgive them; 
 for they know not what they do." There was the downward 
 reach.
 
 PREPARING THE CHURCH FOR SOCIAL SERVICE 105 
 
 "And not to please ourselves." Ah, but that is what we 
 do. We intend to please ourselves. God's law for us is that 
 of an affectionate, sympathetic conformity to our human 
 environment. We constantly transgress it and try to con- 
 form our human environment to meet our tastes, to suit 
 our tempers, to minister to our own selfish desires. God 
 meant that our environment should embrace humanity. We 
 have narrowed it down to our own little group. "Even Christ 
 pleased not himself." "We then that are strong should 
 bear the infirmities of them that are weak." "They that 
 are strong;" there is the upward look. "The infirmities of 
 the weak ;" there is the downward reach. 
 
 So people sometimes ask us, "What is the task of the 
 Church?" "Is it spiritual culture or social service?" Watch 
 Jesus. Where do you find him? Sometimes you catch a 
 glimpse of him on the mountain side at midnight in prayer, 
 but the next moment you see him down upon the dusty high- 
 way of our human life. 
 
 They tell us we must "preach the cross." We have 
 magnified the cross, we have put it on top of our church 
 spires, we have enshrined it in art for ages, we have put it 
 in the center of our theologies, and have many times made 
 it the subject of our bitterest quarrels and hatreds. And 
 yet when I read the Bible I find that Jesus said nothing 
 about putting the cross on the summits of our churches, 
 nothing about enshrining it in art. I am sure he said noth- 
 ing about making it the object of our philosophic con- 
 troversy; but he said one thing about the cross, and that 
 is the one thing we have not followed: he said something 
 about carrying the cross. 
 
 Men ask, "Is the Church responsible for the wrongs, the 
 injustices, the inhumanities of industry?" The only time, 
 perhaps, when Jesus declared the moral determinance of 
 human destiny was in the severe and searching utterance 
 in the twenty-fifth chapter of Matthew: "Inasmuch as ye 
 did it" or "as ye did it not" "to one of these my brethren 
 ye did it" or "ye did it not" "to me." We read the latest 
 word from the Bureau of Labor: of thirty-five thousand 
 men killed, of two million injured in one year in industry,
 
 106 BATTLING FOR SOCIAL BETTERMENT 
 
 a large proportion by preventable disasters, and we say, as 
 we read the chapter, two million and thirty-five thousand 
 "of these." In the factory, with its five hundred little chil- 
 dren with less glow upon their cheeks than that which 
 flashes among the machinery of which they are but a part, 
 five hundred "of these little ones." In one industry, in one 
 little town, five thousand "of these my brethren" working 
 twelve hours a day and sometimes more, seven days every 
 week. The choice of the Christian Church and of her Chris- 
 tian laymen is becoming clearer and clearer. She must 
 either make it or else say frankly, "The Sabbath was not 
 made for men." "How much is a man better than a sheep ?" 
 No better. It is God or Mammon, the philosopy of Fred- 
 erich Nietzsche or the Sermon on the Mount, Barabbas or 
 Christ. It is the duty of the Church to throw the light of 
 the gospel upon these human wrongs, or else she must re- 
 vise her gospel. She must do it or else replace her Master 
 for an industrial Herod who claims her little children. She 
 must do it or else find some new higher critics to cut out 
 much of her Master's gospel. 
 
 This, then, is the sovereign element in the task of prep- 
 aration for social service to make clear to our confused 
 congregations the eternal relation between religious devo- 
 tion and human impulse, the moral identity of spiritual 
 life and social passion. The task of our leaders of social 
 movements is to bring to expression the human heart with- 
 in the Church. The task of the Church is to put a divine 
 soul into our social movements. 
 
 It needs to be made clear to the Church that we are not 
 confusing the kingdom of heaven with an economic state of 
 equilibrium, that we are not resolving moral and spiritual 
 life into an economic process. We are trying to make our 
 economic order the expression of spiritual ideals ; or, to put 
 it conversely, we seek to make moral and spiritual realities 
 the ideals and the ends of our economic order. 
 
 One of the great pictures of the world is that of the 
 "Transfiguration," by Raphael, in the Vatican at Rome. I 
 always love to look at it, and yet I always wish that I might 
 place another beside it which I would entitle "The Next Hour
 
 PREPARING THE CHURCH FOR SOCIAL SERVICE 107 
 
 of the Day." The picture which I would place there in the 
 Vatican beside Raphael's "Transfiguration" would be that of 
 the Master, who has just come down from the mountain upon 
 the plain of human life, touching the poor human lunatic and 
 healing him of his disease. Most of us have seen only the 
 one picture of Jesus in that story of the transfiguration. We 
 have seen it in the upward look. In the other picture, we 
 should have, side by side with it, the downward reach. 
 
 Two things then the Church must gain : the one is spirit- 
 ual authority; the other is human sympathy. And be her 
 human sympathy ever so warm and passionate, if she have 
 not her spiritual authority, she can do little more than raise 
 a dim signal of distress with a very limp and pallid hand. 
 But if, on the other hand, she assumes a spiritual authority 
 without an unmeasured human sympathy, she becomes what 
 her Master would call "a whited sepulcher filled with dead 
 men's bones." 
 
 May this Southern Congress spend many hours upon the 
 mountain of Transfiguration with the Master! May it, the 
 next hour of the same day, be found with him down upon the 
 plain healing men of their diseases ! For there can be no real 
 and abiding social service without its commensurate spirit- 
 ual vision, and the one will be as real and abiding as the 
 other is deep and reverent. 
 
 Let us then determine to know nothing save Jesus Christ 
 and him crucified. The cross of Christ is the symbol of our 
 faith ; let us lift it up as the solitary hope of mankind and 
 of its social salvation. Let us go forth to carry the cross 
 in a burdened world. And may we and all who have known 
 its redeeming power lead men to bow before it, that its 
 light may uncover and dispel the sin, the selfishness, the 
 sordid greed, cold indifference, and heartless neglect of that 
 world, that all men may lift it up, bear one another's bur- 
 dens, and so fulfill the law of Christ. For, if any man would 
 come after him, let him take up his cross and follow him. 
 
 I went into a hospital the other day. I witnessed a 
 parable. A pale, weak, bloodless man was carried in. He 
 was not strong enough to walk. He did not even come of 
 his own volition. Following him came a great, strong, stal-
 
 108 BATTLING FOR SOCIAL BETTERMENT 
 
 wart man, glowing with health. They brought them to- 
 gether. They bared an arm of each man. They brought 
 them into fellowship by a conductor which carried the rich 
 blood of the strong into the frail body of the weak. That 
 should be, at least, the spirit of the Church, and this sense 
 of her mission is the first and the last element in her prepa- 
 ration for the task of social service.
 
 III. RACE RELATIONS 
 
 Lack of Proper Home Life among Negroes 
 
 Some Conditions among Negroes in Cities 
 
 The Colored Children as Future Workers 
 
 Religious Conditions among Negroes 
 
 Race Co-operation in Promoting Church Work 
 
 The Southern Sociological Congress as a Factor for 
 
 Social Welfare 
 
 Inter-Racial Interests in Industry 
 The Inter-Racial Interest of Health 
 Religion the Common Basis of Co-operation
 
 LACK OF PROPER HOME LIFE AMONG NEGROES 
 
 A. M. TRAWICK, A.B., B.D., SOCIAL SERVICE SECRETARY IN THE 
 STUDENT DEPARTMENT OF THE INTERNATIONAL COM- 
 MITTEE, Y. M. C. A., NASHVILLE, TENN. 
 
 THE last available census bulletins reveal the fact that 
 there are 330,000 negro families in their own homes, and 
 for this fact every right-thinking person in the South is 
 grateful. There are also 1,200,000 other families living in 
 rented homes, and 114,000 additional families marked by 
 census enumerators as "Unknown." A fact does not 
 change its significance simply because it is discovered to be 
 a fact bearing upon negro life, and for that reason it would 
 be contrary to the truth to assert that negro home life in a 
 rented house is of necessity incomplete, unsatisfactory, and 
 unprogressive. Concerning these rented houses we must 
 know something further than the bare fact that the owner- 
 ship lies in some other than the occupant before we can 
 arrive at a just estimate of the ideals ruling the home. We 
 must know some of the things lacking in the negro homes 
 which an advancing civilization declares are necessary to 
 the attainment of the best home life. We must know also 
 the inevitable reaction of intimate neighborhood upon the 
 growing members of the family, and from these premises 
 we must draw our inferences touching a greater social obli- 
 gation. 
 
 For the present, therefore, we exclude from our view 
 the two million or more negroes who are progressing in 
 their family life in harmony with the ideals of an enlarg- 
 ing civilization and center our attention upon the unpro- 
 gressive members of the population. In order to make this 
 discussion clear, we confine our attention to that limited 
 portion of negro families who have their living in the 
 alleys, back yards, and in minor streets of Southern cities. 
 Residences in back yards having their entrances through 
 neighboring alleys and minor streets have little advantage 
 over the alley in matters of sanitation, light, police protec- 
 tion, and general desirability. Hence we shall not be mis- 
 understood if we employ the term "alley residence" to sig-
 
 112 BATTLING FOR SOCIAL BETTERMENT 
 
 nify the average rented quarters of poor negroes in our 
 cities. 
 
 THE THINGS THAT ARE LACKING 
 
 The houses which a million families of negroes occupy 
 present one dominant physical character: they are not 
 adapted to a twentieth-century civilization. All ideals 
 of comfort, safety, and progress are excluded before the 
 family enters. There are three types of these structures, 
 all of them equally successful in the production of failure. 
 The first type is the little separate house or shack built of 
 cheapest material, chosen because of the negro's inability 
 to live elsewhere. The second type is the old building for- 
 merly occupied by a different class of residents and now 
 given over to negroes who demand little in the matter of 
 repairs and improvements. The third type is the tenement 
 house, accommodating from three to thirty families, pro- 
 viding one or two rooms for each family, and offering all 
 the occupants one porch, one water supply, and one toilet 
 for their common use. New buildings conform in general 
 to these prevailing types; and, except in cases where im- 
 proved housing ordinances are enforced, deterioration is 
 rapid and the new is but little more desirable than the old. 
 
 In these houses there is uniform failure to provide ade- 
 quate space for family living. It is not unusual to find five, 
 six, or more persons in two rooms. The kitchen is also 
 dining room, bedroom and workroom. Articles of furni- 
 ture are beds, tables, stoves, and a few chairs. Very few 
 are the wardrobes, clothes closets, washstands, and dressers. 
 Boarders and lodgers often share some part of a two-room 
 space with a family of four. These rooms have no run- 
 ning water, either hot or cold; and no sinks, water closets, 
 bathtubs, and refrigerators. What is a home without 
 brooms, towels, napkins, needles, thimbles, sewing machine, 
 and implements to prepare, cook, and serve food? In hun- 
 dreds of negro homes in Southern cities there are none of 
 these things, and the accessories of civilization, such as 
 books, pictures, rugs, window shades, bed sheets, pillow- 
 cases, and tablecloths, are not among the rewards of a day's
 
 LACK OF PROPER HOME LIFE AMONG NEGROES 113 
 
 search. Children are crowded away from the table, and for 
 their sustenance they eat at irregular hours anything they 
 can find in the house or out of it. They are crowded out of 
 the beds, and in order to accommodate strangers they sleep 
 often on the floor without mattresses, covering, or 
 change of clothing. The entire family is scarcely ever to- 
 gether during waking hours, and there is no counsel be- 
 tween parents and children, no reading around a table, no 
 asking and answering questions, no story-telling or games, 
 no singing, no cultivation of habits or manners, no prayers 
 with the family, and no giving thanks at meals. 
 
 But what does the neighborhood offer better than the 
 house itself provides? To escape from the repulsive in- 
 terior the members of the household emerge into an alley 
 or yard filled with garbage, ashes, stagnant water, and de- 
 caying animal carcasses. The narrow yards perform in 
 some respects indeed a better function than the open court 
 or air shaft of large tenement districts. They have more 
 sunlight and fresh air than can be claimed by the tenement 
 dweller, but little else of advantage can be said of them. 
 In the yards are the vaults, water closets, wood and coal 
 houses, pigsties, poultry pens, garbage cans, and water sup- 
 ply. The toilets are the most primitive, indecent, and un- 
 sanitary affairs that can be imagined. One such outdoor 
 toilet, without water connection, is often the only provision 
 for a tenement of thirty families, or for all the houses on 
 an alley for the length of a city block. Screens, door locks, 
 or concealed passageways are practically unknown ; and al- 
 though this pollution of our city life affects health, morals, 
 intelligence, and family integrity, there is no city in the 
 South that has adequately dealt with it. With monotonous 
 regularly all the other outhouses on the premises present 
 a condition of deterioration, bad repair, and sanitary neg- 
 lect. 
 
 These conditions are matters belonging not to one family 
 alone, but to an entire city block, an entire street, a dis- 
 trict given over to the least prosperous of the population. 
 If children of the neighborhood congregate to play, they 
 have their games over garbage piles, around surface closets,
 
 114 BATTLING FOR SOCIAL BETTERMENT 
 
 in and out of abandoned outhouses, through a rank growth 
 of weeds, in the slimy filth of an open sewer, and over the 
 carcasses of animals that the rain has not washed away. 
 As a matter of simple fact, negro children in this station 
 of life do no play in the full, free, joyous sense of the word. 
 They express their instincts more satisfactorily by fighting 
 than by playing. The boys huddle about some abandoned 
 spot and spend hours in a stooping posture over a game of 
 craps, or in the corner of an abandoned building they pass 
 on the suggestions which their indecent surroundings have 
 brought to their mind. The girls who do not enter early 
 into domestic service have abundant leisure, but no play. 
 Pitifully few dolls or playthings of any description are to 
 be found among them. They have no room at home for 
 games, parties, make-believe housekeeping, or childhood 
 fancies. Their toys, if they have any, are rescued from 
 garbage heaps, and their years are spent in idleness with- 
 out constructive amusement. They hear the unprofitable 
 conversation of their elders, and fill the vacant time with 
 still more vacant wanderings from one unattractive spot 
 to another. It is scarcely possible to imagine anything 
 more pathetic than the complete absence of play in the lives 
 of negro children who inhabit city alleys. For them there 
 are no visits to parks, no story hour, theaters, museums, or 
 libraries ; no eager, bounding, self-directing sport ; no shar- 
 ing in the physical hilarity that makes American youth the 
 wonder and delight of the nation. 
 
 For adults the house offers nothing more satisfactory 
 than it gives to the children. The negro man or woman 
 cannot sit on the porch, where there is one, nor walk in the 
 yard, nor visit a neighbor's house, without gazing con- 
 stantly at vaults, washtubs full of soapy water, pigsties, and 
 refuse heaps. The contamination of sights, sounds, and 
 odors is as pervasive as the atmosphere and there is no 
 escape from it. The parks, boulevards, and shady streets, 
 the conservatories, picture galleries, and libraries, the 
 theaters, amusement halls, restaurants, and hotel lobbies 
 are forbidden lands, guarded at every approach by flaming 
 swords. The alley negro, having achieved nothing, is turned
 
 LACK OF PROPER HOME LIFE AMONG NEGROES 115 
 
 back by his own helplessness to fester and decay in the 
 rubbish from which he is impotent to rescue himself. 
 
 Neighborhood is largely a matter of spiritual geogra- 
 phy. It is possible for the strong, dominant personalities 
 to transcend the limits of the street and the restraints of 
 physical location. But the number of dominant spirits who 
 are not subject to immediate environment is exceedingly 
 small, and our obligation, after all, is not to the strong 
 alone, but to the weak and those who all their lives are 
 under the charm of what they see and hear and touch in 
 daily contact. It is an inspiration to the whole world to 
 know that Shepherd, the negro missionary to Africa, Fel- 
 low of the Royal Geographical Society, and city mission 
 pastor, came from a family of delinquents, and that Cave 
 Hill, Louisville, has sent to Hampton Institute a young 
 man who promises to be a leader in the intellectual and 
 moral life of his people. Such examples, praiseworthy as 
 they are and powerful in giving stimulus to other strug- 
 gling lives, do not remove the obligation from the strong 
 to bear the burdens of the weak. It is still true that the 
 majority of the human family are molded by the things 
 they see, guided by the things they hear, and dominated by 
 the things they touch. To say that they are weak does not 
 disprove the fact that the general tone of life may be im- 
 proved and many individuals lifted into careers of great 
 usefulness by the purification of neighborhood contact. 
 
 THE UNAVOIDABLE PRESSURE OF NEIGHBORHOOD 
 
 The reality pressing upon life gives form and direction 
 to its ideals. Experience is the basis of dreams, the sub- 
 stratum upon which ambitions are erected. The past is 
 projected into the future, and the possible is determined 
 by the actual. The standard which even the best of men 
 set for themselves is built up of material already possessed 
 by the memory and conscience. For the majority of human 
 beings ideals are sobered by actual attainment rather than 
 brightened by hopes of the impossible. It is not easy to 
 transplant a wholly new standard of conduct while the
 
 116 BATTLING FOR SOCIAL BETTERMENT 
 
 facts of life and the testimony of the senses strike hard 
 upon unchanging forces. Said a negro when a new mode 
 of life was presented to him : "I never allow myself to want 
 what I know I cannot get." 
 
 This dependence of ambition upon reality renders im- 
 provement of negro home life both difficult and encour- 
 aging. It is difficult because life for many has continued 
 so long under depressing circumstances that desire is atro- 
 phied and imagination has no conquest to work upon. It is 
 encouraging because a change of material facts, combined 
 with patient guidance and living illustrations of success, 
 does actually produce new results in motive and effort. The 
 problem has begun to disappear when living examples of 
 success are made common in every negro neighborhood. 
 
 It is not a peculiar race characteristic that makes negro 
 home life a hard problem for society to solve. The call of 
 race is imperative in such matters as family association, 
 social groupings, and family integrity, and is evident among 
 negroes just as it is among Jews, Anglo-Saxons, Asiatics, 
 or any other division of humankind. Negroes will move 
 into an alley and live among other negroes just for the 
 same reason that Syrians will occupy one tenement and 
 Italians another. It is perhaps true also that negroes will 
 be forced into more complete segregation than the mem- 
 bers of any other race because of the ever-present racial 
 antipathy against their freedom of intermingling. But there 
 is no evidence whatever that dirt, disorder, and indecency 
 are the products of negro race selection. A negro lives in 
 an unsanitary, dilapidated hut or overcrowded tenement in 
 a malodorous alley, not because of race tendency moving in 
 that realm of physical perversion, but because that shelter 
 is the best that is expected of him or made possible for 
 him. He has been taught that his wage earnings make no 
 better home possible, and that his value as a citizen re- 
 quires nothing higher of him. He moves in that realm be- 
 cause he accepts the common estimate upon his own man- 
 hood, and he confines his family to that limiting environ- 
 ment because he expects nothing more of his children than 
 that they should follow in his footsteps.
 
 LACK OF PROPER HOME LIFE AMONG NEGROES 117 
 
 When we consider how all the senses are assaulted by 
 the material things that spring out of the alley, we cannot 
 marvel that so large a number of negroes are backward in 
 appropriating the better gifts of civilization. There is 
 nothing to look upon to suggest beauty, order, or conform- 
 ity to law. Everything is present to teach the law of con- 
 fusion and the fact of failure. Dirt, trash, and filth have 
 acquired the supremacy, and from earliest infancy the eyes 
 gaze upon an arrangement of things that indicates inde- 
 cency, incompetency, and the dependence of the spirit upon 
 matter. The sounds that first awaken the mind are dis- 
 cordant, repellent, irritating, and produces the reaction of 
 despair, discontent, and inability to master the forces that 
 are displeasing. The odors are foul, insistent, adhesive, 
 and corrupting; the touch is evasive and at the same time 
 intimate; repellent but at the same time hypnotic. The 
 taste is compounded of all the other senses that annoy the 
 memory and stupefy the imagination. Residence in the 
 alley or in neglected minor streets supplies all the elements 
 that offend against every human sense. 
 
 The effects of this persistent invasion of the avenues of 
 the soul are not doubtful or long delayed. The volition is 
 weakened, the sentiment is perverted, and the moral stand- 
 ards are erected out of the only material at hand. It is 
 impossible to say to what extent our idea of a moral life 
 grows out of the facts which constantly confront us; but 
 every father or mother with ambitions for their children's 
 welfare shun, as they would contamination itself, the in- 
 fluences that work deterioration of the physical senses. The 
 material world is the companion and prototype of the moral 
 world. Disorder in the physical world has its counterpart 
 in disobedience, trash passes over into license, discord has 
 its answer in inattention; reeking filth has its reaction in 
 careless and degenerate habits. Beauty is an aid to mor- 
 ality and ugliness is a stimulant of vice. 
 
 The alley as a place of residence is an evidence of a good 
 thing gone wrong. It is a necessary part of the structure 
 of a city, and has its justification in the convenience of 
 family life in city blocks and in the demands of commercial
 
 118 BATTLING FOR SOCIAL BETTERMENT 
 
 activity. To meet its true purpose the alley must be main- 
 tained as a part of our sanitary and police system, as a 
 means of protection against fire and as a preventive of land 
 overcrowding. But when we allow the alley to be diverted 
 from its good uses and to become a place of residence, we 
 destroy the good it may do and turn it into a culture tube 
 of disease, ignorance, and immorality. 
 
 As a social influence the alley becomes through neglect 
 the chief promoter of contagion and physical degeneracy. 
 It claims its retribution in infant mortality and general 
 debility throughout the home of the more cultured and the 
 more highly privileged. It scatters its poison over the paved 
 street and boulevard, and demonstrates the fact that 
 there is no denying the truth of social unity. It teaches 
 three important lessons in the realm of social ethics. First, 
 the city has allowed an evil thing to exist, and individual 
 life is therefore surrounded by permissible evil things. By 
 so much as the city lowers its standards in the maintenance 
 and use of the alleys, by so much also will life along its 
 forgotten length be marked by lowered moral standards. 
 Secondly, the city encourages the inhabitants of the alley 
 in the evil habit of covering unsightly and disagreeable 
 things, which they attempt to do by building fences around 
 unsightly yards, training vines or piling fresh rubbish on 
 top of decaying heaps. The ordinary "clean-up" day, of 
 which so much boast is made in some cities, results in 
 nothing more in negro alleys than covering up a few of the 
 most hideous sights. All this is civic insincerity, and leads 
 to the pernicious individual habit of concealing vices rather 
 than removing them. Thirdly, along the alley many other 
 evil things are shamelessly exposed, and no value whatever 
 is placed upon a decent self-restraint and a regard for the 
 welfare of others. This leads to a contempt for one's own 
 best sentiments and a supreme disregard of them in others. 
 Evil things permitted, evil things concealed, and a disre- 
 gard for the rights of others become the ethical atmos- 
 phere of the alley house, and the home is pervaded by the 
 same moral miasma. 
 
 Many negroes who are compelled to live in the alley seek 
 to avoid its contamination by moving from house to house
 
 LACK OF PROPER HOME LIFE AMONG NEGROES 119 
 
 and from one alley to another. Repeated experiences of 
 ^failure to improve conditions lead to the conclusion that 
 improvement is impossible, and out of failure comes the 
 persuasion that the material world, not the spirit of man, 
 is the master. It is one of the most pathetic facts in con- 
 nection with negro life to discover family after family in 
 a prolonged search after better homes through changes 
 from house to house in the alley. Their hope of improve- 
 ment lies in the geography of the home, not in the spirit 
 of mastery, for that spirit never has been aroused through 
 contact with better things that enter into the details of 
 domestic comfort. 
 
 Many have supposed that the migratory habit of negroes 
 is a race characteristic, and have condemned it as a cause 
 of their failure in making better homes. It is, on the con- 
 trary, more nearly the truth to say that their failure to 
 make a home that satisfies is the productive cause of their 
 restlessness. The habit is almost entirely absent in the 
 lives of those negroes who have built a home with some 
 standards of culture possible in it. The failure of many 
 so-called "plantation experiments" has resulted in no small 
 degree from the unwillingness of plantation owners to 
 encourage living on property which the negroes could buy 
 and claim for their own and improve as their ability in- 
 creased. 
 
 Life in the only house available for the negro has pro- 
 duced in him a degrading sense of his own personal power 
 and worth. The alley has conquered those who live upon 
 it, and out of many conflicts there has come an apathy that 
 accepts life as a thing detached from success, mastery, and 
 abiding pleasure. High moral conduct is for those who 
 have succeeded in gaining some mastery over the forces of 
 nature, but morality and conduct are forever divorced in 
 those lives that have no basis in achievement. There is no 
 guarantee that the negro will be a complete moral man 
 simply because he lives in a clean, comfortable, separate 
 house, for no one holds that economic independence is of 
 itself a sufficient regenerating agency. But the moral ap- 
 peal is stronger when hope is alive. There is little hope 
 in the midst of filth, indecency, and overcrowding.
 
 120 BATTLING FOR SOCIAL BETTERMENT 
 
 Upon organized society falls the first obligation to re- 
 move the stone from the sepulcher of buried human ambi- 
 tion and self-respect. The alley is a social product, and 
 the alley's putrefying humanity is an indictment of society's 
 trustworthiness. 
 
 In the discussion which has claimed our attention to 
 this point we recognize clearly that only a limited number 
 of families is involved and that they are confined to the 
 cities, but their number is sufficiently large to justify a dis- 
 tinct appeal for community righteousness on their behalf. 
 We recognize also that a remedy for the deplorable condi- 
 tions lies within reach of a Christian social neighborhood, 
 and that wherever the submerged members of our human 
 society have the offer of a better family life under favor- 
 able circumstances, they respond to it in a way to rejoice 
 the heart of every true friend of human respectability. 
 
 When applied even to the least progressive of our fellow 
 human beings, the regeneration of family life is a victory 
 won through the majesty of the forces of kindness, justice, 
 and love. 
 
 SOME CONDITIONS AMONG NEGROES IN CITIES* 
 
 GEORGE EDMUND HAYNES, PH.D., DIRECTOR OF THE NATIONAL 
 LEAGUE ON URBAN CONDITIONS AMONG NEGROES ; 
 PROFESSOR OF SOCIAL SCIENCE, FISK UNI- 
 VERSITY, NASHVILLE, TENN. 
 
 AMONG the outstanding features of national life to-day 
 is the migration to and concentration of negroes in cities, 
 North and South. Following hard upon the settlement in 
 the cities there is a segregation which cuts off points of 
 friendly contact between white and colored people, espe- 
 cially the better elements, and shuts out the negro from 
 many of the most desirable forces of the common life. As 
 
 *City is used as the shortest term for all urban centers of 2,500 
 inhabitants or more. It includes towns and cities.
 
 SOME CONDITIONS AMONG NEGROES IN CITIES 121 
 
 a result, the industrial, housing, health, educational, and 
 pther problems of his city life are more crucial than those 
 of his white brethren. The negro's heroic struggles to over- 
 come his maladjustment have greater odds against their 
 success. 
 
 In discussing this matter the time is past for the pas- 
 sionate avowal of opinions based merely upon feelings; the 
 facts must be carefully studied and conclusions logically 
 drawn. 
 
 I. THE INFLUENCE OF THE CITY UPON NEGRO LIFE 
 
 Our attention to the needs of the negro should include 
 the influence that town and city are exerting. In the first 
 place, the town and city are trading centers for the rural 
 negroes, especially in the South. On Saturdays most farm- 
 ers and farm laborers take a holiday to go to town. In some 
 localities an additional day in midweek is added. On these 
 visits the country folk not only get much of their merchan- 
 dise and liquor, but they get the gossip, the ideas of dress, 
 of homes, of business, of amusements, of gambling, and of 
 other vices. More than twenty-five miles in the backwoods 
 of Alabama I have seen the imitation of town ideas in 
 cabins, in churches, and in drunken carousals. Eight or ten 
 miles in the rural sections of Tennessee I have seen dress 
 and firearms and picture-show apparatus which could be 
 traced to no other source than the near-by town. And to- 
 day, though it need not be so, the best educational oppor- 
 tunities and the best medical care are centered in the cities. 
 We should also remind ourselves that the white and negro 
 banks, and many of the business firms, which provide the 
 financial and commercial facilities that serve the negro, are 
 located in the towns and cities. 
 
 In the above statements I have tried simply by illustra- 
 tion to bring out the fact that the study of the negro in 
 towns and cities and the relation of towns and cities to the 
 entire negro population has a significance which we have 
 hardly yet realized. It demands our attention and deserves 
 our best thought, for it is pregnant with potency for negro 
 welfare or the reverse, and not only for his help or harm,
 
 122 BATTLING FOR SOCIAL BETTERMENT 
 
 but for that of our Southland, which we love so dearly, 
 and for that of the entire nation. 
 
 II. THE MIGRATION TO THE CITIES 
 
 The first fact which strikes the observer is the migration 
 to the cities. The past century has been marked by the 
 urban migration of the entire population. This has been 
 especially true during the last fifty years. In the United 
 States in 1880 the total population was 29.5 per cent urban 
 and 70.5 per cent rural. In 1910 it was 46.3 per cent urban 
 and 53.7 per cent rural. Since 1860 the negro has been a 
 part of this great population stream that is moving to the 
 cities. In 1890 19.8 per cent of the total negro population 
 resided in centers of 2,500 inhabitants or more. By 1900 
 this had increased to 22.7 per cent, and in 1910 it had risen 
 to 27.4 per cent, or more than one-fourth of the total negro 
 population. The negro's movement cityward has varied 
 from the general population at times and in places when 
 special influences have borne upon him. But where the in- 
 fluences affecting him have been similar to those affecting 
 the white man, his movements have been similar. 
 
 From the economic point of view emancipation from 
 slavery meant a release from the soil. With the breaking 
 down of an old regime, thousands of the landless freedmen 
 were possessed with the wanderlust which has seized the 
 masses in all times of sudden social upheaval. The Union 
 army posts which were located in towns and cities became 
 early centers of concentration. The Ku-Klux disturbance 
 and the prevalent notion that the Federal government would 
 care for all added their power to the other forces operating 
 just after the war to draw the negroes into the urban cen- 
 ters. Thus the divorce of the negro from the soil was be- 
 gun, and it has not been entirely checked since. 
 
 It was almost inevitable, then, that between 1860 and 
 1870, while the white population in fourteen Southern cities 
 increased 16.7 per cent, the negro population increased 90.7 
 per cent; and in eight Northern cities (counting New York 
 City as now constituted as one) the negro population in- 
 creased 51 per cent in the same decade.
 
 SOME CONDITIONS AMONG NEGROES IN CITIES 123 
 
 This influx of negroes to these cities for that decade was 
 exceptional because of the exceptional influences. In the en- 
 tire Continental United States, for towns and cities of 2,500 
 inhabitants or more, from 1890 to 1900, the white popula- 
 tion increased 35.7 per cent, the negro 35.2 per cent; while 
 in the country districts the whites increased 12.4 per cent, 
 the negroes 13.7 per cent. In the South Atlantic and South 
 Central division of States, from 1890 to 1900, while the 
 white urban population increased 36.7 per cent the negroes 
 increased 31.8 per cent. In the country districts the whites 
 increased 22.9 per cent and the negroes 14.6 per cent. This 
 means, to quote from the Twelfth Census, that "in the coun- 
 try districts of the South negroes increased about two- 
 thirds as fast as the whites; in the cities they increased 
 nearly seven-eighths as fast." 
 
 A careful analysis of all these figures supports the con- 
 clusion that the migration of the two races has been similar 
 or dissimilar respectively, as the influences affecting them 
 were similar or dissimilar. 
 
 It is important, then, to notes the influences that have 
 moved these populations to the cities. I have already noted 
 the special cause in the breaking down of the slave regime 
 as it operated to draw negroes to the centers between 1860 
 and 1870. Besides this, the negro has been affected by those 
 fundamental economic, social, and individual causes which 
 have moved the general population. Among the causes, the 
 principal one has been the growth of the industrial and com- 
 mercial life in the South. The industrial growth is indi- 
 cated by the fact that between 1880 and 1900 Southern cities 
 increased 143.3 per cent in the total value of products, and 
 60:9 per cent in the average number of wage-earners, ex- 
 clusive of proprietors, salaried officers, and clerks. The 
 city of Birmingham, with its great iron and steel industries, 
 is an illustration. In 1880 the whole county of Jefferson, 
 where the city is situated, contained less than 4,000 total 
 population. In 1910 the city of Birmingham, not including 
 all of the county, had a population of 132,685. 
 
 Indications of the growth of commercial life are best seen 
 in the amount of railroad building, total railway tonnage,
 
 124 BATTLING FOR SOCIAL . BETTERMENT 
 
 and gross earnings. In thirteen Southern States from 1860 
 to 1900 total railway mileage increased 461.9 per cent, 
 nearly fivefold. Total tonnage for most of this same terri- 
 tory increased 90.5 per cent, or nearly doubled between 
 1890 and 1900, while the total freight, passenger, express, 
 and mail earnings increased 48.4 per cent during the same 
 ten years. Besides statistics, general observation shows the 
 rapid development of industrial and commercial enterprises 
 in the South during the last thirty years. Atlanta, Ga., 
 with its railway interests, is a type of the city built upon 
 commercial development. In 1880 it had a population of 
 37,409. In 1910 this had increased to 154,839. 
 
 Now because the negro has been such a large factor in 
 the labor of the South he has been greatly influenced by 
 these industrial and commercial developments. Our gen- 
 eral knowledge of this fact is corroborated by a compari- 
 son of the increase in the number of white and negro wage- 
 earners in selected Southern cities. Between 1890 and 1900 
 in domestic and personal service the male whites increased 
 42.3 per cent, negroes 31.1 per cent; in trade and transpor- 
 tation occupations male whites increased 25.2 per cent, ne- 
 groes 39.1 per cent; while in manufacturing and mechanical 
 pursuits male whites increased 16.3 per cent, negroes 11.6 
 per cent. 
 
 The fundamental economic causes mentioned above have 
 been supplemented by social and individual forces that in 
 many sections have been very influential. Legislation, espe- 
 cially those laws which have borne hard upon the land ten- 
 ant and farm laborer, making their uninviting lot worse 
 than it otherwise would be, has been a factor. The city has 
 offered better educational and amusement facilities. 
 
 The excitement of the city crowds, the paved and lighted 
 streets, the other comforts and conveniences are wonderful 
 attractions to the imagination of the ignorant rustic. He 
 has no other thought than that he can easily secure them. 
 They are viewed by him as a part of the great world which 
 is so much better than the hard conditions he has known 
 on plantation and farm. The easy means of transportation 
 by rail and water and the activities of employment agents
 
 SOME CONDITIONS AMONG NEGROES IN CITIES 125 
 
 and of black slave runners increased the pressure ; while the 
 return to the country home of relatives and friends creates 
 restlessness among the younger element in the entire neigh- 
 borhood by the display of smart clothes, of ready cash, and 
 the conversation of the city street. 
 
 The above facts and figures warrant the conclusion that 
 the negroes along with the whites, affected by causes which 
 will undoubtedly operate for an indefinite time, will con- 
 tinue to come to towns and cities in large numbers, and that 
 many will come to stay. We shall therefore have a large 
 permanent city negro population. 
 
 The present urban population is of considerable size. 
 In 1910 thirty-nine cities had 10,000 or more negroes, and 
 the following twelve of these cities had more than 40,000 ne- 
 groes each: 
 
 Atlanta, Ga 51,902 
 
 Baltimore, Md 84,749 
 
 Birmingham, Ala 52,305 
 
 Chicago, 111 _ 44,103 
 
 Louisville, Ky 40,522 
 
 Memphis, Tenn 52,441 
 
 New Orleans, La 89,262 
 
 New York, N. Y 91,709 
 
 Philadelphia, Pa 84,459 
 
 Richmond, Va 46,733 
 
 St. Louis, Mo 43,960 
 
 Washington, D. C 94,446 
 
 In the same year in twenty-seven principal cities (25,000 
 or more total population) negroes constituted one-fourth or 
 more of the total population, and in Montgomery, Ala., 
 Jacksonville, Fla., Savannah, Ga., Charleston, S. C., the 
 negro population was one-half or more. 
 
 III. SEGREGATION WITHIN THE CITY 
 
 Following hard upon the concentration of negroes in 
 cities is the segregation into districts and sections. In 
 Northern cities the negro Ghetto is as distinct as the Jew-
 
 126 BATTLING FOR SOCIAL BETTERMENT 
 
 ish or Italian. In Southern centers, while domestic serv- 
 ants usually continue to reside on or near the premises of 
 their employers, the negro classes which find a livelihood 
 outside of such service live separate and apart from the 
 general community. The Harlem district of New York, 
 State Street in Chicago, Chestnut Street and "Smoketown" 
 in Louisville, West End and Auburn Avenue in Atlanta are 
 typical conditions of cities, large and small, North and 
 South. 
 
 This segregation is the result of social forces working 
 both inside and outside of negro life. First, negroes, like 
 other people, desire to be together. Racial, family, and 
 friendly relationships produce a "consciousness of kind" 
 which binds them closer together than brothers. But the 
 desire to dwell together is not the desire to live amidst 
 ignorance, to dwell in unsanitary houses, and to be content 
 with inadequate public facilities and conveniences. 
 
 In order to secure better surroundings than those usually 
 to be had in the sections where they have been accustomed 
 to live, negroes of intelligence and of high standards of liv- 
 ing have sought either to improve their community or to 
 move out of the Ghetto. Like other people, they try to 
 shuffle off the coil of their previous condition. But here a 
 perplexing situation confronts us: The modern sanitary 
 and other protective facilities for the negro neighborhood 
 are not provided when the negro asks for them. And he 
 meets a prejudiced opposition when he attempts to move to 
 localities where these conveniences are to be had. 
 
 Let me make this point clear by a concrete statement 
 which illustrates conditions in a dozen or more cities that 
 could be named but for giving offense to local pride. The 
 negro district is without sewers; the privies with surface 
 vaults violate every regulation of sanitation and every prin- 
 ciple of decency. Many of the rented houses are without 
 even water connection. The streets are out of repair and 
 in filth from lack of drainage and garbage collection. The 
 street car service is far below the standard of other sec- 
 tions of the city, and results in loss of time, delay in get- 
 ting to and from work, and in unnecessary crowding on the
 
 SOME CONDITIONS AMONG NEGROES IN CITIES 127 
 
 few cars which do run. The less said about police protec- 
 tion the better. 
 
 The fire protection, if there is any, is inadequate and in- 
 ferior. Within the past twelve months I have seen resi- 
 dences of negroes, which they had built by years of strug- 
 gle and saving, burn to the ground with no means of city 
 fire protection, although the neighborhood was well within 
 the corporate limits of a large city and those negroes were 
 bearing a heavy tax-rate. 
 
 The most serious curse in the neighborhood is the sa- 
 loon, the questionable houses of both whites and blacks, and 
 the difficulties which confront decent negroes who try to 
 drive these agencies from among their homes. Respect- 
 able negroes often find it beyond their power to protect 
 themselves against such resorts as well as to free them- 
 selves from disreputable and vicious characters of their own 
 race, because eternal vigilance does not always bring to the 
 colored community freedom from saloons, gambling dens, 
 and from other degrading places. 
 
 It has happened more than once that the lives of re- 
 spectacle colored men have been in jeopardy because they 
 took evidence to the city authorities in futile attempts to 
 protect themselves and their families from such influences. 
 Is it any wonder, then, that many negroes seek to buy or 
 build houses in other neighborhoods? The desire for and 
 the effort to secure the conveniences and to get protection 
 has resulted in the segregation conflict. Since the desired 
 benefits will not come to the negro, he undertakes to go to 
 the benefits. 
 
 This segregation is progressing farther than mere resi- 
 dences in separate neighborhoods. In both Northern and 
 Southern cities negroes live almost a separate existence in 
 their church life, in their business life, and in their com- 
 munity life. With separate street car and railway accom- 
 modations, separate places of amusement and recreation, 
 separate hospitals, and even separate cemeteries, there is 
 danger of a decided cleavage between the two races extend- 
 ing from the cradle to the grave. In the midst of this par- 
 tially isolated life city negroes are called upon to make a
 
 128 BATTLING FOR SOCIAL BETTERMENT 
 
 very difficult threefold adjustment. First, they must learn 
 to live in town. Adjustment to changed conditions of em- 
 ployment, of housing, etc., must be made by all people who 
 move from the country to the city. Secondly, we are mak- 
 ing the adjustment from the status of chattel to that of 
 freemen, from slavery to citizenship. We are struggling 
 to rid ourselves of the inner feeling of servility; we are 
 striving to stand upon our feet as men, to believe ourselves 
 fit for the freedom of a democracy, and to realize in our own 
 consciousness the self-confidence and self-control of free 
 men and women. In the third place, at the same time that 
 negroes are facing the demands of their surrounding con- 
 ditions, at the same time that they are struggling with their 
 inner consciousness, they must adapt themselves to the 
 white population in the cities. And I hardly think any 
 observer will deny that the attitude of the large majority 
 of this white population is either indifferent or prejudiced 
 or both indifferent and prejudiced. What, then, may we 
 expect as the outcome of such a situation? 
 
 IV. THE OUTCOME OF SEGREGATION 
 
 As was indicated a few moments ago, in the matter of 
 housing conditions, my people are at unusual disadvantages 
 when they want respectable surroundings. As shown by 
 reliable investigations, the outcome of segregation is that 
 the "red light" districts of white people in several cities are 
 either in the midst of or border upon negro districts. In 
 many towns loose laws and lax administration permit land- 
 lords to build "gun barrel" shanties and "Noah's arks" of 
 which the typical pigeon house would be a construction 
 model, and to crowd these houses upon the same lot, some 
 facing front street, some side street, and others facing one 
 or two alleys. The lack of water and sewerage and other 
 sanitary neglect make them indeed a "noisome pestilence." 
 A more serious outcome of segregation is the handicap 
 of negroes in their efforts to earn a living. Four facts about 
 the industrial life of the negroes need to be borne in mind. 
 First, the masses that move to the city are unprepared to 
 meet the exacting requirements of modern industry and to
 
 SOME CONDITIONS AMONG NEGROES IN CITIES 129 
 
 face the keen competition of more efficient laborers. Sec- 
 ond, educational facilities to train these aspiring, strug- 
 gling searchers for better conditions are not provided in any 
 negro neighborhood of any city, North or South, so far as 
 I know. The first experiment in a vocational school is to 
 be opened in Cincinnati this spring. Third, that mixed in 
 with the ignorant and the inefficient are the lazy and the 
 vicious. The hope of reward has been so often deferred 
 that their hearts no longer respond to promises. The 
 "won't-works" come to the city with the "can't-works." 
 
 Along with these three facts, does not the fourth arise? 
 Are not the white employers of this negro labor complain- 
 ing and blaming the negro instead of understanding the 
 situation and providing him with ample opportunity to 
 overcome his deficiencies? 
 
 The general result of these four factors is a limitation 
 of the occupational field for the negro, and his being 
 crowded into lower-paid, unskilled occupations. Large 
 numbers pass from job to job with little satisfaction to 
 themselves or their employers. They are thus debarred 
 from a better standard of living through better income and 
 the community is deprived of a valuable supply of latent 
 labor. 
 
 The outcome of these conditions is a strain upon the 
 health and morals of negroes perhaps greater than upon 
 any other element of our city population. Badly housed, 
 with poor income and a resulting low standard of living, 
 the marvel is not that the negroes have a uniformly higher 
 death rate than the whites in the same locality, but that the 
 death rate is so low and is decreasing. 
 
 The moral condition cannot be figured out in numbers 
 and set down in statistical tables. Criminal statistics are 
 quite as much a condemnation of the community as an in- 
 dictment of the accused negro. On the other hand, the sur- 
 prise comes from impartial observers who uniformly testify 
 to the integrity of large bodies of worthy negro citizens, 
 to the purity of thousands of individuals and homes, and to 
 the scores of law-abiding communities. All the available 
 testimony and over fifteen years of observation during resi- 
 
 9
 
 130 BATTLING FOR SOCIAL BETTERMENT 
 
 dence in six cities and repeated visits to more than a score 
 of others leave a firm conclusion that there is slowly per- 
 sistent, continued improvement. With these truths before 
 us what may be suggested as a remedy? 
 
 V. WHAT MAY BE DONE 
 
 The recital of these unpleasant facts could be justified 
 only upon the score that we are seeking a solution. There 
 is a silver lining behind the cloud. The foregoing discus- 
 sion shows a nation-wide negro migration to cities and a 
 segregation within the cities which is far-reaching in its 
 consequences. What can we do? 
 
 1. We should acquaint the negro with the advantage 
 of his remaining in the rural districts and getting hold of 
 the land unless by education and training he is prepared to 
 grapple with the problems of city life. We should also make 
 every effort to remove the disabilities of laws unfavorable 
 to farm life, to minimize the activities of labor agents and 
 runners, to develop amusements and recreation in country 
 districts. 
 
 2. Realizing that there are scores of cities and towns 
 which already have large negro populations, we should make 
 a determined, organized effort to help these negroes adjust 
 themselves to city life. The feeling between the white and 
 colored people in each community must be made more cor- 
 dial and we must overcome the effects of the increasing seg- 
 regation by some form of community cooperation between 
 blacks and whites. The greatest danger is the growing sus- 
 picion on the one hand and apprehension on the other be- 
 tween the best elements of the two races. They misunder- 
 stand each other because they have decreasing personal con- 
 tact. Mutual sympathy, practical cooperation, and personal 
 contact will work wonders with prejudices and precon- 
 ceived notions. 
 
 3. In every locality the white people and the colored 
 people should form some kind of a social service organiza- 
 tion, should map out a community program for improving 
 the neighborhood, housing, economic, educational and reli-
 
 SOME CONDITIONS AMONG NEGROES IN CITIES 131 
 
 gious, and other conditions among negroes, and should take 
 some immediate steps to put their plans into operation. 
 
 4. These local organizations should either join hands 
 in making the movement national or connect themselves 
 with some existing organization which will especially deal 
 with the problems of the negroes in towns and cities. By 
 the exchange of plans, methods, and experiences, general 
 cooperation and necessary enthusiasm will be developed. 
 
 5. Negroes must have a better-trained leadership. The 
 lesson of group psychology and common sense should be 
 heeded. An intelligent Jew can best understand and lead 
 Jews, an Italian can best influence Italians, and negro lead- 
 ers are the best teachers and exemplars to their own. If 
 the negro is to be lifted to the full stature of American 
 manhood, he must have leaders trained in all the arts and 
 ideals of American civilization. He should also have a 
 chance to make the contributions which he undoubtedly has 
 to offer to American life. 
 
 6. The final suggestion I would offer is that impartial 
 community justice be accorded alike to white people and 
 to black people in every locality. This is the best means 
 of fostering mutual confidence and securing the full co- 
 operation of the negro. This will also serve to dispel ap- 
 prehension on the part of the white people. A "square deal" 
 in the conveniences and facilities of community life and in 
 the protection of negro homes and neighborhoods, a "square 
 deal" in industry, in education, and in all the walks of life 
 is the foundation stone of community peace and welfare; 
 for the problem of the negro in the city is only a part of the 
 great democratic problem of justice for the handicapped in 
 America, "the land of the free and the home of the brave."
 
 132 BATTLING FOR SOCIAL BETTERMENT 
 
 THE NEGRO CHILDREN AS FUTURE WORKERS 
 
 MRS. FLORENCE KELLEY, NEW YORK CITY 
 
 FROM year to year I am increasingly impressed with the 
 inappropriateness of the education that we offer our chil- 
 dren, the burden of this inappropriateness falling most 
 heavily on the immigrant and colored children. 
 
 In the North we are suffering from a congestion of popu- 
 lation in the cities unequaled anywhere in the world. This 
 congestion I believe to be in great measure traceable to a 
 half century of intensive education of boys and girls, native 
 and foreign born, rural and city bred, white and colored, 
 in precisely those branches which incline children to city 
 life by turning their minds toward commercial activities 
 and giving them habits of indoor, sedentary life. 
 
 The most exaggerated example is to be found in the City 
 of New York. We spend more than thirty million dollars 
 a year in current costs for our schools. We educate 803,000 
 children at an approximate average annual expense of 
 thirty-three dollars per capita. We require the children to 
 stay in school until they complete six years' work of the cur- 
 riculum, or reach the sixteenth birthday. 
 
 The girls' curriculum varies from that of the boys only 
 in a half dozen high schools at which attendance is optional. 
 Throughout the first six grades where attendance is com- 
 pulsory, the education of the boys and girls is identical. 
 This means that a girl may leave school at the fourteenth 
 birthday, having been taught reading, writing, arithmetic, 
 geography, and English grammar, with some petty manual 
 work. After the girl has left, after the term of compulsory 
 attendance is over, domestic science begins in the next 
 year's work for those who can afford to stay on into the 
 seventh year. 
 
 This postponement of the only instruction calculated to 
 turn the girls' minds in the direction of home life is 
 peculiarly hard upon the colored girls because, in the great- 
 est industrial city in the Western Hemisphere, the three
 
 THE NEGRO CHILDREN AS FUTURE WORKERS 133 
 
 occupations open to a colored girl are those of a wife, per- 
 forming the ordinary household duties, or domestic service, 
 or the care of the sick. Catering, as an offshoot of house- 
 hold service, hairdressing, and laundry work are almost the 
 only employments, aside from the three above mentioned, 
 to which colored girls are welcomed. 
 
 Throughout the United States the one employment for 
 women in which at all times the demand far exceeds the 
 supply is that of domestic service, and every woman wife 
 or servant, or whatever her other occupation is happier 
 for knowing the simple elements of domestic science. What 
 cruelty it is, therefore, to prepare all girls indiscriminately 
 in precisely those branches which incline their minds away 
 from home life! Moreover, we carry the great mass of 
 children forward so short a distance that, leaving school, 
 they can at best mount only a very low rung of the indus- 
 trial ladder. 
 
 This inappropriate training inflicts greater hardship 
 upon the colored girls than upon any others. For while it 
 fails to fit them for occupations which call aloud for them, 
 it prepares them for other employments, only to find closed 
 doors awaiting them doors which can be pried open only 
 by the most exceptional ability and persistence, and then in 
 the rarest cases. A few exceptional girls graduating from 
 technical high schools or business schools may force their 
 way against grievous opposition into office work. Although 
 I have lived fifteen years in New York, I have never seen a 
 colored man or woman employed in any store, or in any 
 office but one. A few find employment as teachers. 
 
 For colored boys the unvarying school curriculum of the 
 first six years is not so grotesquely inappropriate as for 
 the girls. Yet it also works out cruelly. 
 
 Continuing to use New York City as an example, the 
 occupations conspicuously open to colored boys are those 
 of porters, janitors, elevator men, furnace men, teamsters, 
 barbers, shoeblacks, street cleaners, and laborers doing 
 every kind of heavy work. Exceptional ones become ca- 
 terers, chauffeurs, gardeners, and shopkeepers in a small
 
 134 BATTLING FOR SOCIAL BETTERMENT 
 
 way. Gifted boys may hope to be in some small numbers 
 successful teachers and preachers for their own race. 
 
 The sins of the Northern schools are sins of omission. 
 They do not give the children those things which would open 
 for them the mysteries of country life; would make it 
 economically possible and socially attractive. Moreover, 
 the high cost of land makes a return from the city exces- 
 sively difficult for families who have been attracted city- 
 ward by the city schools. 
 
 Just as domestic service cries aloud for women, the 
 farms are under-manned with labor skilled and unskilled. 
 Yet the rural schools teach all the children the same things 
 that the city schools teach, with poorer equipment and worse 
 paid teachers. 
 
 As I travel about the South, as I do increasingly from 
 year to year in the service of the National Consumers' 
 League, I am impressed by the absence of school buildings 
 for either white or colored children along the lines of the 
 railroads. In the cities where I stop, schools for negro chil- 
 dren seem ordinarily to be few compared with those for 
 white children, though the negro children are many; and 
 nowhere in any city, or village, or in the open country, have 
 I seen a rural public school for little colored children with 
 a school garden, suggesting a curriculum calculated for 
 country life. Yet all thoughtful people, white and colored, 
 dwellers in the Southern States and observers from the 
 North, agree that it is a misfortune when colored people 
 flock to town. 
 
 It can truthfully be claimed that in Southern rural com- 
 munities children have not, as in Northern rural schools, 
 been decoyed away from the soil by teaching them commer- 
 cial branches, by filling the minds of rural little girls with 
 ideas adapted to suggest to them the charms of work in 
 great department stores. But why should not rural schools, 
 both North and South, inculcate in the minds of the rural 
 children, white and colored, such ideas as the Swiss chil- 
 dren get? They raise vegetables and fruit around their 
 school buildings and learn, as part of their lessons and in 
 all their school experience, the theory and practice of co-
 
 THE NEGRO CHILDREN AS FUTURE WORKERS 135 
 
 operation. It comes into every activity of their life, from 
 the Sunday walking party under the teacher's care to some 
 woods or waterfall or other point of interest, to the school 
 choir forming a part of a great regional musical associa- 
 tion. And cooperative railway journeys enable school chil- 
 dren to learn the geography of their own land. 
 
 We hear much of corn clubs and tomato clubs, of the 
 girls' classes in canning and fruit preserving. There is 
 ground for rejoicing in all such tidings. But can we not 
 go a step further and inculcate along with skill in these 
 practices the ideas which the Danes and Swiss absorb in 
 their early childhood, of cooperation in every rural activity, 
 in buying the cans and glasses for canning and preserving, 
 in selling the product, in spending cooperatively the money 
 derived from the work of the clubs? 
 
 As we see colored men and women in the cities of the 
 North, the two stimulating principles which they seem most 
 to need are hope for the future of their children and co- 
 operation among themselves. It is perhaps in some respects 
 harder for intelligent negro parents to face the future ani- 
 mated by hope for their children in the North, than it is 
 in the South. For bitter is the disillusionment of the col- 
 ored mother who has slaved at the washtub a dozen years 
 to give her boys and girls the advantages of the schools, 
 only to find that those schools have led the children into a 
 blind alley in relation to occupation, fitting them only for 
 work to which colored boys and girls are not admitted ! 
 
 For all young people, the country over, the quarter cen- 
 tury on which we are entering is destined to see a new kind 
 of instruction introduced into the schools. This has begun 
 more successfully, perhaps, in Wisconsin than elsewhere, 
 the rural community needs being studied by the school au- 
 thorities and the teachers encouraged to try to meet those 
 needs by the activities of the schools themselves. The sim- 
 plest and hitherto most successful form of this new work 
 has been testing seeds, the work being done, in a number 
 of counties, in the ordinary village schools by children ; and 
 the advantage derived by their parents has been so con- 
 spicuous and convincing that there is now a sort of clamor
 
 136 BATTLING FOR SOCIAL BETTERMENT 
 
 for similar effort in relation to improvement in dairying 
 and cheese manufacture, the characteristic industries of 
 that rural Northwestern State. 
 
 This is, of course, merely one local application of an idea 
 susceptible of application throughout all rural America. 
 The miracle is that so practical a nation as we should go 
 on, decade after decade, teaching our children, at great cost 
 of self-denial to their parents and great expense of money 
 on the part of the community, subjects which neither give 
 pleasure to the children while they are doing the work, nor 
 make them happy or prosperous after they leave school, nor 
 enrich the community which maintains the schools. In the 
 matter of the colored children in the South there is less to 
 undo, because less has been done and done wrongly, than 
 in the case of white and colored children in the North. But 
 there is an infinity yet to be begun ! 
 
 According to the last census we are, in this country, not 
 gaining in the struggle against illiteracy. Of the native 
 white children of native white parents, ten to sixteen years 
 old, three per cent, over half a million, are illiterate. Among 
 the colored children the percentage is far heavier, the total 
 number far more impressive. Yet we go on from decade to 
 decade, leaving the education of this vast class of workers, 
 as we have always done, to the conscience of the local au- 
 thorities. 
 
 The best that can be said for the teaching offered colored 
 children in the Northern schools is that it follows the one 
 sound principle that in a democratic republic all the people, 
 irrespective of their future occupations, must possess a cer- 
 tain minimum foundation of trained intelligence as the 
 basis of future citizenship. 
 
 The Federal government creates vast universities in two 
 dozen States by gifts of public land, to stimulate the States 
 to cherish the higher education. Through the Agricultural 
 Department money is spent to educate adults already on 
 farms to cultivate those farms more intelligently. We spend 
 this money, however, upon pupils whose plastic period is 
 over, for whom the years in which learning is easiest have 
 passed unfruitfully, when habits and prejudices are rooted,
 
 THE NEGRO CHILDREN AS FUTURE WORKERS 137 
 
 and teaching new ideas, and habits, and practices is in- 
 finitely difficult. 
 
 The colored children as future workers concern the 
 whole republic. The future product of their labor should 
 contribute largely to the well-being of the nation. But the 
 day has passed, if it ever existed, when illiterate, unskilled, 
 unthinking men and women could contribute their full share 
 to the commonwealth. 
 
 It is the concern of the whole people that illiteracy 
 among the native born, white or colored, should be wiped 
 out. For efficient living and working, in town or country, 
 is unthinkable without the foundation of elementary educa- 
 tion. 
 
 There is now at work a Federal Commission on Voca- 
 tional Education, which is to report in June. It behooves 
 all who are interested in the colored children as future work- 
 ers to read with critical care and attention the whole of that 
 report, and to take an active part in relation to the future 
 of the Commission. Will the recommendations include pro- 
 vision for elementary education of all the children as a 
 necessary preliminary step leading to vocational education? 
 Or will it recommend some attempt at a short-cut substi- 
 tute for the elementary schools? Will the Commission re- 
 late vocational education to the needs of the rural colored 
 people ? 
 
 Our democratic industrial republic cannot fulfill its des- 
 tiny if one large portion of the population exist without the 
 stimulus of hope. The most spontaneous, abiding, stimulat- 
 ing hope is that of owning a home in which to bring up 
 children, whose future may be more prosperous than the 
 present life of the parents. Any statesmanlike treatment 
 of negro childern as future workers must aim at gratifying 
 this hope in the fullest possible measure. This involves a 
 land policy calculated to encourage parents to strive to own 
 rural homes, and an educational policy embracing all the 
 children. Is there any subject of greater importance con- 
 fronting the Southern Sociological Congress?
 
 138 BATTLING FOR SOCIAL BETTERMENT 
 
 RELIGIOUS CONDITIONS WHICH HINDER NEGRO 
 
 PROGRESS 
 
 JOHN D. HAMMOND, B.D., D.D., AUGUSTA, GA. 
 
 IT is a significant fact that the present efforts of the white 
 race, both North and South, in behalf of the negro are put 
 forth more in the interest of his school than of his church ; 
 and that the type of education recommended to and pressed 
 upon him, almost to the exclusion of any other, is industrial. 
 The two leading institutions maintained by Northern money 
 Hampton and Tuskegee stress the industrial features to 
 the extent of entirely excluding college courses; and these 
 may be said to type almost the whole system of negro edu- 
 cation. Institutions of really high grade for training preach- 
 ers, teachers, and other leaders are few and far between. 
 There are some, of excellent character, maintained, for the 
 most part, by churches, which are doing a much-needed 
 work ; but they are so few and so poorly endowed as to be 
 but feebly felt in meeting the negro's great need for aid in 
 the higher realm of his intellectual and spiritual life. 
 
 On the assumption that the negroes are a child race we 
 have planned for them an education suited to our theory. 
 But it is a one-sided education ; and we may wake up in the 
 future to find that we have made of them a one-sided race. 
 Both by precept and example the white race says to them 
 that progress consists in making money ; that the true goal 
 of human effort is "getting on" in the world. In all the 
 large and representative race conferences which I have at- 
 tended the dominant thought has been that of material 
 prosperity. The leading topics of discussion have been: 
 "What were your surroundings a few years ago? How 
 have you managed to rid yourself of your former poverty, 
 and to bring yourself to your present condition of pros- 
 perity?" Of course honesty, truthfulness, industry, so- 
 briety, and cleanness of life have been emphasized as lead- 
 ing factors in these changes for material betterment. 
 
 And this is just the point: these high virtues are being 
 stressed in their relation to man's material, rather than to
 
 RELIGIOUS CONDITIONS AND NEGRO PROGRESS 139 
 
 his spiritual, progress. We are unintentionally, and even 
 unconsciously, urging upon the negro the old utilitarian 
 ethics a system which moral scientists long ago weighed 
 in the balances and found wanting. The moral virtues 
 which have been found to be of value in the sphere of man's 
 material interests have also been found to lose their beauty 
 and power when detached from their native element of his 
 spiritual interests. As mere stimuli to his selfish ambition 
 they take their place with all that is "of the earth, earthy ;" 
 but with the added taint of hypocrisy and with the handi- 
 cap of misadjustment to the machinery of present-day busi- 
 ness. As a consequence, they are soon discarded by those 
 who seek merely their own welfare, and not "the things of 
 another." 
 
 We must not be understood as disparaging industrial 
 education for the negro any more than for the white man. 
 We need even more of it, and of a better kind than we now 
 have, for both races. But in the case of the white man the 
 primary and industrial parts of his education are supple- 
 mented by the higher branches, supplied by the college and 
 the university, as they are not in the case of the negro. A 
 glance at the field of negro education will show that the 
 higher element is sadly deficient. Theoretically the higher 
 institutions of the North are open to him; but practically 
 it is anything but easy for him to take advantage of his 
 opportunities in this direction. The standards of admis- 
 sion are for the most part prohibitive; and the expense is 
 greater than he is prepared to meet. His welcome, too, is 
 not always as cordial as he has been led to expect. 
 
 Colleges and universities of his own, built, manned, and 
 endowed by negroes, cannot, of course, be expected at this 
 early stage of his development; and the princely gifts of 
 white people to higher education, so numerous in recent 
 years, have all gone to institutions for the more favored race ; 
 and there appears as yet no impulse, even among the few 
 wealthy members of the colored race, to give any consider- 
 able amount to any institution for the higher education of 
 their people. Such institutions of this character as may be 
 found are for the most part dependent upon the charity of
 
 140 BATTLING FOR SOCIAL BETTERMENT 
 
 the churches and of a few large-minded philanthropists for 
 their meager support. While it is, therefore, perfectly safe 
 and wise to stress industrial training for those who are so 
 well provided for in the higher sphere, it may not be safe 
 or wise to stress it to the same extent in the case of those 
 who have so inadequate a counterbalancing advantage in the 
 higher educational field. 
 
 That college and university education for negroes 
 capable of leadership should, at the present stage of race 
 advancement, receive as careful attention as is being given 
 to their common-school and industrial training will be ap- 
 parent on reflection to those who desire to advance the ne- 
 gro's best interests. And any scheme of improvement based 
 on the self-interest of the projectors rather than on the 
 true advancement of those for whom it is projected is fore- 
 doomed to failure, and to the disapproval of right-thinking 
 people. 
 
 One of the surest and quickest influences in the uplift 
 of an individual, a community, or a race, is to be found 
 in their ideals. Ideals are the product of abstract thought 
 and the higher intuitional process. They are not called 
 out by the common-school and industrial branches unless 
 the teacher of those branches has himself been quickened 
 by a broader training, and is able to connect this elementary 
 instruction with spiritual ideals. Ideals ripen when the 
 mind has passed through certain phases of natural and in- 
 duced development which are greatly aided by the atmos- 
 phere and work of the college and university, by the thought- 
 ful and scholarly men who fill their chairs, and by the ear- 
 nest lives of the students themselves. Institutions of this 
 type cannot exist without high ideals. To be without them, 
 or to foster those of a low and selfish character, would be to 
 perish. To cut any race off from these influences by limit- 
 ing their education to the common-school and industrial 
 spheres is to insure their future destitution of those higher 
 ideals by which all races live and grow. 
 
 We can only bring the one race under the influence of 
 proper ideals as we bring the other under them. We do not 
 attempt the impossible task of supplying college and uni-
 
 RELIGIOUS CONDITIONS AND NEGRO PROGRESS 141 
 
 versity training to the masses of any race. We confine our 
 efforts to those exceptional members who give promise of 
 future leadership. We look to the trained men and women 
 who come out of these higher institutions to exert an up- 
 lifting influence on the thought and life of those among 
 whom their lot may be cast. But the experience of the two 
 races living side by side for the last half century convinces 
 us that each race must have its own leaders of this high 
 type; for no race can permanently supply a satisfactory 
 leadership for any other distinct race. 
 
 During the period of slavery the white church supplied 
 the colored race with preachers. Nowhere now do we find 
 white ministers filling negro pulpits. White teachers, phy- 
 sicians, lawyers, and other professional men still minister 
 largely to his needs; but this is because he has not yet had 
 time to develop sufficiently for his own needs in these fields 
 of skilled service. The time will come when he will meet 
 his own needs in the professions and supply his own race 
 leadership, just as the white man does for himself. And 
 it is the highest duty and privilege of those who help him 
 to hasten the coming of that time. 
 
 The lack of this training for leadership is one of the 
 gravest obstacles to religious progress among the negroes; 
 and the giving of such training is one of our most difficult 
 problems. There are few negroes, comparatively, who are 
 ready to profit by college training; and the lack of ideals 
 in their elementary education has set the faces of many 
 among this small group in the direction of personal ambi- 
 tion rather than of personal service. Their whole trend, as 
 a race, has been toward industrialism and material things ; 
 there are no traditions of scholarship and culture to inspire 
 them to such hard tasks as the higher learning imposes. 
 The time required, the money, the self-denying toil, the 
 sheer will power, all seem to them entirely out of propor- 
 tion to the shadowy returns which they think of as the out- 
 come. They have as yet, as a race, neither the means nor 
 the ideals needed to create higher institutions. There is 
 not a man of large wealth among them, according to our 
 standards of measuring wealth. Their material progress
 
 142 BATTLING FOR SOCIAL BETTERMENT 
 
 since the war has been marvelous ; but they are still a poor 
 people. But even if they had the money, they have not the 
 history or personality needed for this work. A college or 
 university cannot be made to order ; it is a growth, and must 
 come from a soil long and well prepared. It is the product 
 of civilization. When the negro gets his own higher in- 
 stitutions, he must grow them out of his own race life. This 
 he will do in time ; but it will not be to-day nor to-morrow ; 
 and in the meantime his progress can be greatly accelerated 
 by the white man's help. 
 
 The Church here finds her opportunity for service. She 
 stands, first of all, for the ideal. She teaches otherworld- 
 liness, and sets her face as a flint against all materialistic 
 views of human life and destiny. She teaches man that his 
 only valuable possessions are those of the mind and heart, 
 which moth and rust do not corrupt, and which thieves do 
 not break through to steal. Because of her faithful wit- 
 ness for nearly twenty centuries the world is coming to see 
 that "a man's life consisteth not in the abundance of the 
 things which he possesseth." This idealism has by degrees 
 permeated the philosophy and institutions of mankind. Men 
 do not live up to it, but they believe it; and they are being 
 gradually transformed by it. Our higher education is espe- 
 cially indebted to and dependent on the Church for its high 
 ideals of life and citizenship. It is not necessary that the 
 Church should control this education in a physical sense 
 in order to influence it. She did much in the early estab- 
 lishment and development of higher institutions; but she 
 has done more in making it forever impossible for such insti- 
 tutions to be irreligious, whether controlled by the Church 
 directly, by the State, or by private individuals. 
 
 In seeking to ascertain the nature and influence of the 
 negro church in relation to negro progress we need a clearer 
 conception of what that church is. We are apt to think 
 of it as a reproduction of the white man's church; but we 
 are mistaken. The negro has taken his church and his 
 Bible from us; but he has at the same time, unconsciously 
 and unavoidably, made them both over according to his own 
 race ideals. Aristotle states a universal law when he says,
 
 RELIGIOUS CONDITIONS AND NEGRO PROGRESS 143 
 
 "All intellectual teaching is based on what is previously 
 Jmown to the person taught." Not all our own knowledge 
 of the things of the Church is from revelation ; very much 
 of it is the result of man's thought and experience. Apos- 
 tolic Christianity, in the Greek and Roman world, encoun- 
 tered a vast mass of material already given to men's intel- 
 lects by Greek philosophy and art, and by Roman law and 
 militarism. The fundamental experiences of Christianity, 
 such as the new birth, are distinct from former knowledge 
 or experience; but it had to build its intellectual teaching 
 on these things with which men's minds were already filled. 
 The great debatings of the early Church, beginning with 
 the Nicene Council, were the efforts of devout minds to 
 vitally connect the new truths taught by Christ with what 
 the Greek and Roman world already knew. Out of these 
 discussions came the creeds and government which char- 
 acterized the Church for over a thousand years. Some of 
 the teaching and forms evolved by this blending were good 
 and some bad, as we who have fallen heir to them well know. 
 According to this same law Christianity came to the ne- 
 gro race. The negro has his religious beliefs and his racial 
 characteristics; and to them he inevitably adjusted the 
 Christianity given him by his white teachers. Investiga- 
 tions such as those of the Atlanta University into the ne- 
 gro's religious conditions go to show that the negro church 
 is different from the white church, as the Church of En- 
 gland or the Greek Church is different from the Roman. The 
 difference is not so much denominational as racial. It is 
 just this racial modification which the white church, living 
 side by side with the negro church, knows too little about. 
 But we may be sure that whatever any race does it will do 
 it, so to speak, in its own way, according to its own in- 
 herent characteristics and ideals. We may not suppose that 
 the negro has gone about his religious task according to any 
 other rule. He did not have, like the Greek, his art and 
 philosophy to which to adapt his Christianity, or, like the 
 Roman, his imperialism ; but he had, like the old Britons, his 
 heathenism ; he brought his tribal ideas of government and 
 his polygamous ideals of the family. Traces of old British
 
 144 BATTLING FOR SOCIAL BETTERMENT 
 
 heathen beliefs are discernible among us even to-day; and 
 we are not prepared by intimate knowledge of the negro 
 church to say how far his former ideals have been eradi- 
 cated, or how far they remain with him to influence his 
 Christian life. 
 
 The white race should build up institutions of the most 
 thorough methods, and in sufficient numbers, to train lead- 
 ers for the colored race. As the church is the most potent 
 influence for spiritual ideals, special attention should be 
 given to meeting its needs among the negroes. The whites 
 of the South should acquaint themselves with these needs, 
 and provide for the training of ministers and Christian so- 
 cial workers capable of dealing with them. Training schools 
 for such workers should be established in connection with 
 colleges for negroes. It should be recognized that for the 
 present a large per cent of the teachers in these institutions 
 must be Southern whites, and must possess the qualifica- 
 tions necessary for the best work in educating either race. 
 
 Important as social work is, it is not the most important 
 feature to be stressed in the equipment of these religious 
 leaders. They must deal with the fundamentals of their 
 church life, and should be prepared to do their work of 
 reconstruction with discrimination and a broad comprehen- 
 sion of the interests involved. The religious leader of the 
 negro race has before him a somewhat different task from 
 the religious leader of the white race. Much that is com- 
 monplace in the white churches is seen "through a glass, 
 darkly," in the church of the negro: it could not well be 
 otherwise. His opportunities have been meager to know 
 the results of generations of research by Christian scholars. 
 There are some notable exceptions to this rule, but they 
 are sadly in need of reinforcement. On the other hand, if 
 rightly helped in these early stages of their religious de- 
 velopment, who can say that the colored churches may not 
 escape much which in our own religious development has 
 made, not for righteousness, but for bigotry and church 
 pride? We can help them to avoid many of the pitfalls 
 which have retarded our own progress.
 
 RACE CO-OPERATION IN CHURCH WORK 145 
 
 Certainly the last fifty years, more than the preceding 
 five hundred, have shown that God's Church can no longer 
 deliver his message to a restless, inquisitive world through 
 unlettered lips. To claim inspiration and divine authority 
 as sufficient sanctions for an uneducated ministry no longer 
 wins the respect or obedience of men. He who would have 
 his message accepted must give a reason for the faith that 
 is in him. Such men must be provided for the negro church ; 
 only so will they be able to speak convincingly through the 
 pulpit, the press, and the institutional agencies of that 
 church. 
 
 And the indirect influence of the white church must not 
 be overlooked. We are closely watched, and judged unspar- 
 ingly. We cannot avoid our responsibility to the negro 
 church. If that church sees in ours the spirit of self-seek- 
 ing, pride of opinion, and love of applause worse still, if 
 it sees in us something of that race prejudice which sepa- 
 rated Jews and Samaritans into hostile camps, so that they 
 had no dealings, religious or other, one with another we 
 need not be surprised if we see these evils reproducing them- 
 selves in the church that looks to us as a pattern of religious 
 life. We need first of all and most of all to cultivate and 
 practice brotherly love to the brother of low degree. He 
 will appreciate our personal friendship and Christian sym- 
 pathy more than anything else we can give him : and when 
 we give it, in Christ's own measure, one of the greatest hin- 
 drances to the progress of the negro church will have van- 
 ished. 
 
 RACE CO-OPERATION IN CHURCH WORK 
 
 BISHOP THEODORE D. BRATTON, D.D., LL.D., JACKSON, MISS. 
 
 THE title of the address assigned to me implies both the 
 desire for race cooperation and the possibility of it. The dual 
 implication is true to a very large and important extent. 
 Time is valuable at these conferences, so I shall speak as 
 briefly as possible. A historical retrospect will perhaps best 
 
 10
 
 146 BATTLING FOR SOCIAL BETTERMENT 
 
 introduce our theme. Racial relations have their ancient, 
 mediaeval, and modern periods of history. 
 
 The ancient period is of course that before the war, be- 
 ginning with the first importation of slaves into the colonies 
 in foreign and New England slave ships, the settlement of 
 them on the plantations of all the colonies, the gradual mass- 
 ing of them in the cotton fields of the South, the industrial 
 training after admirable fashion in fields and shops in all 
 the industries known to the period. And along with this 
 industrial training, developing the finest, healthiest, hap- 
 piest, yeomanry in the world, there went also the moral 
 oversight and religious training of the most superstitious 
 race that history records. This training in morals and re- 
 ligion was done through the personal work of masters, mis- 
 tresses, pastors, and teachers. It resulted in a relationship 
 of confidence and affection unique in the annals of the his- 
 tory of slavery. What a tragic wrenching of the old ties 
 resulted from the Civil War is still remembered by the com- 
 paratively few. 
 
 The mediaeval period began the tragedy of these sun- 
 dered relations, but with love and confidence unimpaired, 
 and rather intensified by the unexampled loyalty and devo- 
 tion of slaves who loved their masters as themselves, and 
 proved it during four years of confounding turmoil and 
 rapine and bloodshed. What the result would have been 
 had the emancipated owners and slaves been permitted to 
 cement new relations and work out in their own way their 
 destiny under conditions of freedom, no one may declare 
 with certainty. But one fancies that with the old relations 
 as a foundation, the mutual devotion as a motive, the su- 
 preme debt of mutual gratitude as an incentive, race co- 
 operation would have been made easy, and mediaeval his- 
 tory would have been a far different story from that which 
 the Reconstruction historian has recorded. I can well recall 
 the results of the Reconstruction acts ; the utter distrust of 
 one another on the part of North and South; the impos- 
 sibility of mutual understanding between sections which in- 
 terpreted each other upon a priori theories of their own in- 
 vention; the, at first, utter confusion of the negro race,
 
 RACE CO-OPERATION IN CHURCH WORK 147 
 
 gradually settling into an unreasoned fear of the former 
 master, which took refuge in the sympathy of strangers, a 
 sympathy engendered by a fanaticism unequaled save by the 
 Crusaders; the breaking of ties of friendship of races in 
 the South, a tragedy akin to that of the Gethsemane of 
 agony; the alliance of North and negro, resulting in a 
 unique experiment as disastrous as it was unwise, as transi- 
 tory as it was misguided. 
 
 I do not question the motives of any of the fathers who 
 inaugurated this reign of anarchy. It seems necessary to 
 record the facts of the past to understand the conditions of 
 the present. When the period began, whites and blacks 
 were worshiping, in very many instances, in the same 
 churches, and often, where separate buildings were pro- 
 vided, were ministered to by the same pastors. When the 
 period closed (say about 1895), separation had become the 
 rule, the negro members of white churches had almost com- 
 pletely withdrawn and formed organizations of their own, 
 committing themselves to the generally untutored pastors 
 of their own race, who no longer looked to the counsel and 
 guidance of more capable leadership than their own race 
 afforded. Politically the negro had been practically anni- 
 hilated, and religiously he had emancipated himself from his 
 best guide. Meanwhile both North and South had been 
 busy with the education of the race the former through 
 private and religious schools, the latter generally through 
 the public school system and in small part through parochial 
 schools both together preparing for what I have called the 
 modern period of racial history. 
 
 The modern period opens thus with these conditions in 
 the main fairly well established : racial separation, which is 
 now, I think, very generally accepted as the best condition 
 of racial development; a well-developed, educated, and cul- 
 tured class among the negroes, and a like industrial class 
 overlapping the former, though not always identical with 
 it. Whether racial separation be willingly accepted or not, 
 it is the condition which must be assumed as permanent 
 when the subject of racial relationship and cooperation is 
 discussed.
 
 148 BATTLING FOR SOCIAL BETTERMENT 
 
 It was inevitable that the time would arrive when the 
 old slaveholders and their slaves would pass away and the 
 old regime pass into history. Until then it was unnatural 
 to expect that the races could even begin accurately to ad- 
 just their relations under conditions of freedom. The old 
 personal ties, made by generations of increasingly closer 
 sympathy through oneness of life's interest, and intensified 
 by the advancing years of the survivors of the rapidly pass- 
 ing old regime, rendered it quite impossible for the older 
 generations of whites and negroes to look upon one another 
 merely as representatives of two distinct peoples. Now, 
 however, the young people of the two races are face to face 
 under new conditions, with nothing left of the past save 
 traditions to color the relationship of the present. This re- 
 lationship is going to be affected according as slavery is 
 viewed on the one hand as a providential opportunity for 
 both races, bearing appropriate responsibilities for each, or 
 on the other hand as an unwarranted interference with 
 Providence, in which the strong took advantage of the weak, 
 and still claimed rights to the unrighteous spoils of their 
 wickedness. Doubtless there was unrighteousness in the 
 inception of it, but I cannot believe that any right-thinking 
 representatives of either race will fail to see the hand of God 
 in it all. There is no negro student of history and of God's 
 guidance of his world but will know that, in spite of the 
 changes and chances of its history in America, it was God's 
 mercifully overruling providence that has brought the negro 
 race out of darkness into a light that has shown, not only 
 upon themselves here, but into the far darker recesses of 
 their native Africa. There are few among their worthy lead- 
 ers who do not realize that it was the love of the Master in 
 the hearts of his Anglo-Saxon children, through their close 
 relationship with their negro people, which set ablaze the 
 torch of Christian devotion and missionary zeal which is 
 busy both here and in Africa. 
 
 And so too there can be, I think, no right-thinking leader 
 among the white race who does not look upon the presence 
 of the negroes in our land as a responsibility which is an 
 inheritance from the fathers just as natural as his love of
 
 RACE CO-OPERATION IN CHURCH WORK 149 
 
 fatherland and just as binding upon his conscience. God 
 ,grant that it may more and more become a duty just as 
 congenial as his patriotism and as stimulating as his Chris- 
 tian obligations. There are none of us, I venture to be- 
 lieve, who know anything of the story of fifty years ago 
 who will want to repudiate the debt of gratitude which 
 this then untutored race laid upon us by their devotion and 
 loyalty to mothers and sisters and wives and babies. 
 
 We began the modern period only a few years ago. We 
 may more truly be said to be in process of beginning it 
 now. The solemn sacred responsibility which rests upon 
 the living generation of strong young men and women is 
 that, not of settling and fixing the final relationship of 
 races, but of contributing so clearly, so surely, so consci- 
 entiously to that which is the product of a living associa- 
 tion, that the generations which are growing up under our 
 own, and shall succeed it, will have clear rays of guidance 
 for the solving of the problems which will inevitably face 
 them. 
 
 I speak of race relationship as the product of a living 
 association, and so it is. It cannot be made by a priori the- 
 ories invented in the student's study; it is an experiment 
 in the laboratory of life, and must be tested, as all scientific 
 problems are, by experience. 
 
 I place first, before all living forces else, the power of 
 cooperative religion to solve this problem of race relation- 
 ship, as indeed all other moral problems. Where, then, shall 
 we begin? First I should say let us begin here with our- 
 selves. We of the white race must first of all recognize 
 that we have a Christian faith beyond any possibility of 
 cavil or controversy, founded upon an enduring Rock that 
 cannot be shaken; that we have had full twelve centuries 
 more of the edifying power of this faith in our racial life 
 than our negro brother has had ; that we recognize in these 
 two facts a responsibility incalculably great ; that we realize 
 it the more as we face this very large and important Africa 
 which has been brought by our own ancestors to our land 
 and home; that we accept this as an opportunity unspeak- 
 ably solemn. Here at our doors, handily within reach, is a
 
 150 BATTLING FOR SOCIAL BETTERMENT 
 
 large segment of a great race, children like ourselves of 
 God, the Father of all, to be builded up in morals, in spir- 
 itual knowledge, in character, through the same faith that 
 has transformed our own primitive savage Anglo-Saxon 
 people of sixteen hundred years ago into the modern na- 
 tions of which our own America, so new as she is, is perhaps 
 now the greatest development. Such a consciousness of a 
 responsibility in ourselves and of opportunity for them is 
 the starting point for cooperation with our negro brethren 
 in the Lord in Church work. 
 
 Then next there is the contact, always welcomed by the 
 negro race, which preachers and teachers may profitably 
 have with them through the pulpits and Sunday schools of 
 their churches, and through the many secular schools, some 
 of them private or incorporated, throughout the land. I 
 have yet to find one of them that does not welcome the 
 white preacher or teacher or lay friend who is known to 
 be really interested in the upward development of the race, 
 and who comes with love in his heart and the desire to 
 help. 
 
 The negro is the most religious race in the world, and 
 it is a great mistake to assume that he is now, or will be in 
 the future, satisfied with any form of religious emotion that 
 will feed his superstition. This may be true of the very 
 ignorant, though I do not believe that anybody has suffi- 
 ciently tested the matter to assert such as a fact. But I do 
 know that there is a large element rapidly increasing among 
 the race who read and think, and who are satisfied with 
 nothing short of the best that approves itself to their God- 
 given reason and religious faculty. I know, too, that among 
 the great army of preachers and teachers who minister to 
 them there must be, there certainly are, many ignorant 
 ones and some unworthy to bear the lamp of the Master's 
 religion. I know that this fact is responsible for the in- 
 creasing number of young men and women, in most of our 
 communities, who are without church affiliations. One of 
 the ablest and strongest of the commercial leaders of the 
 race said to me : "Our young men and women are often not 
 joining the churches around them." Asked why, he re-
 
 RACE CO-OPERATION IN CHURCH WORK 151 
 
 plied : "Because, while the young people have been steadily 
 advancing in education and culture, the churches of their 
 fathers have advanced not at all in thirty years." 
 
 What is to happen if this religious race loses the guidance 
 of religion at this stage of its development, and becomes ir- 
 religious to the extent that our Anglo-Saxon race has? 
 How many books, good or bad, do you suppose may be 
 found in the library of the average preacher of the race? 
 How many in the homes of the average teacher? What 
 are the minds with which they come in religious contact? 
 Whence the sources of inspiration for preaching and teach- 
 ing? If God, the blessed Paraclete, should shut out his 
 mercies from them, how dark the picture ! If they, through 
 ignorance or sinfulness, should close up the avenues of 
 divine inspiration, because thrown back upon self alone, 
 without higher, wiser counsel than their own souls, so young 
 to Christian precept, what indeed can be expected of in- 
 structions from such a source? 
 
 Here, then, is the opportunity for race cooperation, the 
 golden opportunity at the beginning of this new era when 
 race faces race, with racial prejudice stripped of the soft- 
 ening influences of the old sympathy, passing away, well- 
 nigh gone, but which must be replaced by that which the 
 religion of the Nazarene, and that alone, can create. Here 
 is the opportunity for good people in the churches, preach- 
 ers and teachers and others, to lend a helping hand, to 
 mingle with preachers and teachers of the negro race, and 
 to seek occasion for brotherly counsel, for guidance oft- 
 times, for instruction just as often. How many of you 
 who are preachers have ever sought opportunity to be of 
 such assistance to your negro brother? How many of you 
 who are Sunday school or secular teachers have sought such 
 opportunity through avenues common to yourselves and 
 them? 
 
 And, finally, there is that which must give grace and 
 power to every effort at race cooperation. Let us, brother 
 men, resolve to live the gospel of the Christ more fully and 
 more truly in our relations with this struggling, developing 
 negro race. Let us squarely face the paradoxes of our
 
 152 BATTLING FOR SOCIAL BETTERMENT 
 
 social and moral relations with them. I state some of them 
 quite at random. How flippantly is the race spoken of as 
 ignorant and vicious by the white man who would deny 
 him a school and herd his family in a one-room hut! How 
 contemptuously is the educated negro condemned as spoiled 
 for all practical purposes by the man who regards his edu- 
 cation as an impertinence! How hard is the condemnation 
 of the immorality of the negro by the man who if called 
 upon in court to protect the daughter of his negro neighbor 
 from the lust of a bestial white man acquits the white man 
 upon the plea that negroes have no morals ! How often is the 
 filth of the race scornfully exploited by the man who would 
 not raise one finger to remove it, yet who could not live 
 peacefully for a day without a cook or a nurse! How cruel 
 is the accusation that all negroes will steal, by the man who 
 unhesitatingly stakes him as a cropper for a year, sure of 
 repayment and profits at its close! 
 
 We are straining at gnats and swallowing camels as 
 certain men of old did and deserve the condemnation of the 
 righteous Master of our souls. 
 
 Let us try to live our Christian creed in every relation 
 we bear to the race, and then do our utmost to influence 
 our brethren to live it. If there are ignorance and vice, 
 as certainly there are in this race so young in self-control, 
 let us put scoffing aside and bend our spiritual energies to 
 the task of helping to cure them. If there is growing 
 culture in a class ready to receive and to profit by it and 
 to become examples of it to less fortunate brethren, let us 
 commend it and make the most and the best of it, gladly 
 recognizing merit, and rejoicing in it as the appropriate 
 fruit of the Master's regenerating grace. If there is im- 
 morality, let us remember the youth of the race with moral 
 sinews to be developed and strengthened and moral sense 
 to be awakened; and above all, let us not shut our eyes to 
 the share which our own race contributes, and if con- 
 demnation be meted, as it must in justice and for ultimate 
 mercy be meted, let us place the responsibility upon each 
 race in the just measure of its guilt, with just regard for 
 the responsibility which attaches to opportunity for devel-
 
 RACE CO-OPERATION IN CHURCH WORK 153 
 
 opment and self-control and self-command. If there be 
 controlled immorality, as certainly there is in an increasing 
 number who earnestly strive to keep their families pure and 
 undefined, surely good men must rejoice in it. What a 
 tragedy this effort for personal purity upon the part of the 
 really good negro presents, is a spectacle which every close 
 student of the race has beheld. The blessed Master, whose 
 servants we are, came to lift up the fallen, to heal their 
 diseases, to minister to the poor. He who made of one 
 blood all the nations of the earth came to his own. What 
 he did, we must do. "We must obey God rather than man." 
 We must shut our ears to the vain protests of the worldly. 
 We must decline to be influenced by the discouragements 
 with which a superficial observation surrounds us. We 
 must be perfectly sure that this regeneration of a great 
 race of our fellow-men is God's task, committed to his loyal, 
 faithful children of both races. We must realize that it is 
 not the task of a day or of a few years; that the upward 
 climb of a race is upon a long, weary, toilsome pathway 
 through generations of tragedies. Thus it has been and 
 still is with the races of man ahead of the negro. And 
 while we rejoice at the wonderful progress which the negro 
 has made during these few years of independent struggle, 
 we dare not close our eyes to the steep and rugged pathway 
 which his own weakness and newness and unrighteousness 
 are the more clearly revealing. Meanwhile, let not the sin 
 of the stronger magnify the pain and toil and anguish of 
 the road. May God both inspire and empower the chivalry 
 of our own race that its strength may bend to the other's 
 weakness and its sympathy reach forth with divine com- 
 passion toward their need !
 
 154 BATTLING FOR SOCIAL BETTERMENT 
 
 BOOKER T. WASHINGTON, LL.D., TUSKEGEE, ALA. 
 
 ON behalf of the members of my race who are here and 
 on behalf also of those who are not here, I wish to express 
 the deep gratitude which we feel toward Mrs. Anna Russell 
 Cole, the founder of this organization, for her generosity 
 and foresight in making such a meeting as this possible. 
 
 I wish also to make known our gratitude to Governor 
 Mann, Dr. McCulloch, and other leaders who are devoting 
 themselves with such unflagging enthusiasm to the task of 
 making this great organization practically useful to both 
 races in the South. 
 
 In the brief space that has been allotted to me on this 
 program, I want to speak of some special ways in which it 
 seems to me this Congress can promote the welfare of the 
 people of the South. 
 
 First of all, it can serve as a medium for direct and 
 candid expression of opinion on the part of the members 
 of both races in regard to matters of common interest. 
 No one living in the South, or out of the South, should 
 expect everything to be done in a day. When we consider 
 all that the South has been called upon to do and to bear 
 in connection with the readjustment of its economic and 
 social program, the wonder is that so much has been ac- 
 complished within so brief a space of time. What we want 
 to be sure of is that progress in the right direction is con- 
 stant and steady. One direction in which meetings of this 
 kind can help is in bringing about a better understanding 
 between the races. In spite of difficulties that grow out 
 of the situation in the South, the races have many funda- 
 mental interests in common and there is much that should 
 be done for the welfare of each race which can only be done 
 with the hearty cooperation of both. 
 
 How can the negro in the South do his part, through 
 this organization, to bring about better conditions? The
 
 A FACTOR FOR SOCIAL WELFARE 155 
 
 leaders of our people, for example, can do much to spread 
 the influence of this meeting to all parts of the South. 
 They can let the masses of the people know that there is 
 an organization made up of Southern white people who are 
 interested in their welfare, to whom they can speak frankly 
 about their desires and their needs. The influence of this 
 meeting spread abroad among the masses of the colored 
 people will lead them to feel that the South is their home, 
 and that they have a share, no matter how humble, in 
 all its weal and woe, in everything that concerns its welfare. 
 
 We should learn from this meeting, all of us, to mani- 
 fest as much pride in whatever concerns our own com- 
 munity, our own city, or our own State as the white people 
 do. We should feel as much humiliation on account of any- 
 thing that hurts the reputation of the community in which 
 we live as is true of the white race. 
 
 In the past, I fear that the white people and the black 
 people have talked too much about each other and not 
 enough to each other. We can use this Congress as a 
 means of appealing directly to the white people. There are 
 certain things we want them to do. The simplest and most 
 practical way is to go frankly to the white people of the 
 South and ask for what we want. 
 
 In every county of the South the colored people should 
 get hold of the city, county, and State officials and make it 
 possible for them to see the better life of our race. It is 
 most important that we get hold of the Governor, sheriffs, 
 judges, and other officials and bring them into direct con- 
 tact with the needs and conditions of our people. Our lead- 
 ers can use this organization for making it easier for the 
 liberal-minded white people who are desirous of helping us 
 to come into contact with us in a manner that will not 
 embarrass them. 
 
 We have friends among the Southern white people. You 
 will hardly find a colored man in the South, no matter how 
 humble, and no matter, I was going to say, how worthless, 
 who has not some white friend to whom he is accustomed 
 to go when he is in trouble. It is these friendships between 
 individual white people and individual black people which 
 form the basis for cooperation between the races.
 
 156 BATTLING FOR SOCIAL BETTERMENT 
 
 We can use this organization to create a sentiment 
 among our people throughout the South which will serve to 
 stop so much crime. In spite of all that may be said in 
 palliation, there is too much crime committed by our people 
 in all parts of the country. We should let the world under- 
 stand that we are not going to hide crime simply because 
 it is committed by black people. 
 
 We can use this Congress, too, in a way to impress upon 
 the white people throughout the South that education does 
 not unfit us for the common labors and duties of life; but 
 in proportion as we get education we will be more useful 
 in field and shop, in kitchen and laundry, as teachers, and 
 in every walk of life. 
 
 We can use this Congress to let the world understand 
 that in proportion as the negro is educated he does not wish 
 to intermingle with the white people in a purely social 
 way; but in proportion as the negro gets intelligence he 
 finds happiness and satisfaction in social intercourse with 
 members of his own race. 
 
 We can use this Congress to impress the world with the 
 idea that we are proud of being negroes, and this pride 
 should increase in proportion as the negro goes forward in 
 all the useful lines of our civilization. 
 
 How can the white man use this Congress in promoting 
 better conditions between the races in the South? 
 
 First, it can be used, as I have suggested, as a medium 
 through which white people may get acquainted with the 
 most useful and best typeof black people in every community. 
 The average white man, I sometimes fear, knows more 
 about the criminal negro than he does about the law-abiding, 
 self-respecting, and successful negro. 
 
 The white people can use this Congress to help advertise 
 the better side rather than the worse side of negro life 
 throughout the South. Too much space, I often fear, is 
 given in newspapers to reports covering negro crime and 
 not enough to reports covering the useful living and striv- 
 ings of our race. 
 
 This Congress can be used to put in motion a public 
 sentiment throughout the South that will insist that in the 
 courts the negro may be sure of equal justice. The average
 
 A FACTOR FOR SOCIAL WELFARE 157 
 
 black man has a notion that the court is a place of punish- 
 ment rather than a place of protection. The total amount 
 of time the best white people of the South lose every year 
 in dealing with petty negro crime through the courts, if 
 it were reckoned up, would represent a sum so large as to 
 be startling. This Congress, directly and indirectly, can 
 do much to stop the practice of arresting so many of our 
 people for petty and trivial offenses, all of which impose 
 a tremendous burden upon black people and white people 
 in every community throughout the South. 
 
 This Congress can be used as a means of letting the peo- 
 ple throughout the country know that the educated negro 
 seldom commits crime, and in proportion as we get more 
 education and better education the cost of punishing crim- 
 inals will disappear. 
 
 This Congress can be used in creating a sentiment in 
 every county in favor of better schools for negro children. 
 It is often said that education for the negro has been a 
 failure. We cannot say that a policy has failed until it 
 has been actually tried. Education for the negro, especially 
 in the rural districts, has not been tried in any effective 
 way or upon a comprehensive scale. I say this although I 
 am fully aware that in many counties it is poverty which 
 retards white education as well as negro education. 
 
 The negro is going to get some kind of education at the 
 hands of somebody, somewhere and at some time ; and I be- 
 lieve the time has come when the white officials in every 
 county should become the leaders and guides in the matter 
 of giving to every negro child an opportunity to get a com- 
 mon school education. The Sociological Congress can do 
 much to encourage the colored people in what they are do- 
 ing to educate themselves, and to guide and foster every 
 effort that is being made, from whatever direction, to im- 
 prove the colored people and make them valuable and use- 
 ful citizens of the communities in which they live. 
 
 As no color line is drawn in the courts in the matter of 
 punishing crime, neither should any color line be drawn in 
 the opportunity to get education in the public schools. The 
 schools can always be supported out of the return that they
 
 158 BATTLING FOR SOCIAL BETTERMENT 
 
 bring to the State in the form of more efficient labor and 
 better social order. The more money spent in educating 
 the negro child, the less the State will have to pay for pun- 
 ishing crime. It should be the aim of this organization, in 
 connection with those who are directing the schools, to 
 prove to the South that education is one of the best invest- 
 ments that any country can make. 
 
 The white leaders in attendance on this Congress can 
 use their influence in seeing to it that the negro gets fairer 
 and more just treatment on the railroads throughout the 
 South. In this connection I cannot forbear to commend to 
 other portions of the South what has been done in the city 
 of Memphis at the Union Station in providing adequate, 
 comfortable, and even attractive accommodations for col- 
 ored passengers. The time has come, too, when the strong 
 white leaders of the South should no longer permit the ne- 
 gro to be used as a political "scarecrow." Too many selfish 
 politicians have used the negro as a political "bogey man" in 
 a way to deceive white people, and even to discourage some 
 of the best black people in their communities. The negro 
 is not seeking either social equality or political domination 
 over the white man in any section of the South. 
 
 I want to see both races advance in the South. I have 
 no racial prejudice. I want to see the negro lifted up for 
 his own sake, but just as emphatically do I want to see the 
 negro lifted up for the sake of the white man. I was born 
 a slave here in the South. I love the South, and no white 
 man can excel me in my devotion to the South. But I am 
 aware of the fact that so long as the white man is sur- 
 rounded by a race that is in a large measure ignorant, 
 weak, and in poverty, so long will the white man be tempted 
 to injure himself by unjust treatment of the weaker race 
 by which he is surrounded. So long as there are hordes of 
 ignorant colored women in any community, so long will they 
 prove a temptation for some of the best white men of the 
 South to degrade themselves. 
 
 There are millions of black people throughout the world. 
 Everywhere, especially in Europe, people are looking to us 
 here in the South, black and white, to show to the world
 
 INTER-RACIAL INTERESTS IN INDUSTRY 159 
 
 how it is possible for two races, different in color, to live 
 together on the same soil, under the same laws, and each 
 race work out its salvation in justice to the other. 
 
 I do not wish to be misunderstood. Tremendous prog- 
 ress in all these directions has been made within the last 
 fifty years. I speak as I do with frankness, and yet with 
 love, because I want to see still greater progress brought- 
 about. 
 
 The negro here in the South, supported and encouraged 
 as he is by the best element of the white people, has made 
 progress in getting property, education, and a high Chris- 
 tian character that is not approached by any similar group 
 of black people in Christendom. We must go on, patiently 
 but courageously, year by year, devoting our best energies 
 to the great big things, the fundamental things that under- 
 lie the progress and civilization of white people and black 
 people throughout the South. 
 
 And this Southern Sociological Congress, in my opin- 
 ion, as one of the great mediums in God's providence, has 
 been brought into existence for this purpose. 
 
 INTER-RACIAL INTERESTS IN INDUSTRY 
 
 MAJ. ROBERT RUSSA MOTON, HAMPTON, VA. 
 
 THE Census of 1910 shows that two out of every five per- 
 sons engaged in gainful occupations in the sixteen Southern 
 States are negroes. Of the entire negro population in these 
 sixteen 'States, we find that 63 per cent are in some form 
 of industrial occupations, while only 47 per cent of the 
 white people are thus engaged. Of all the negroes who are 
 engaged in industrial activities, 60 per cent are agricultural 
 workers. It will be observed, then, that the large majority 
 of industrial workers in the South are on the land, and this 
 is especially hopeful so far as the negro is concerned. It is 
 also significant that the number of negroes engaged as agri- 
 cultural laborers is about the same as it was fifty years ago,
 
 160 BATTLING FOR SOCIAL BETTERMENT 
 
 though the negro population has increased nearly 150 per 
 cent during that period. Something like a million negroes 
 have, therefore, developed from agricultural laborers to 
 farmers, there being according to the Census of 1910 some- 
 thing like 890,000 in this class. After all of the efforts that 
 have been made to induce foreign immigration to settle in 
 the South, less than 5 per cent have so far availed them- 
 selves of the opportunities offered, and a large portion of 
 that 5 per cent has settled in the cities of the South. The 
 negro must be very largely depended upon to supply all the 
 demands for labor in agricultural as well as domestic lines. 
 According to reliable statistics, he has not only hitherto 
 done this more or less acceptably, but he has also gone 
 rapidly into the fields of skilled and semi-skilled laborers. 
 He is, therefore, an indispensable factor in the present and 
 future development of our Southern States. 
 Mr. Wright says:* 
 
 During the past fifty years . . . there have been significant 
 changes in unskilled labor among negroes, some of which are here 
 enumerated : 
 
 1. The race, then largely unskilled, has developed more than a 
 million semi-skilled workers, business and professional men and 
 women. 
 
 2. The standard of the unskilled worker himself has been raised. 
 
 3. The unskilled worker has adapted himself to a system of wages, 
 as against a system of slavery. 
 
 4. The average of intelligence of unskilled labor has been greatly 
 increased. 
 
 5. Unskilled labor has become more reliable. 
 
 6. The negro labor has survived the competition of the immigrant. 
 
 7. Unskilled labor has to a large extent been the foundation on 
 which negro businesses, the negro church, and the negro secret society 
 have grown up. 
 
 One reasonably familiar with the situation does not doubt 
 that the South within the next few decades, because of its 
 splendid soil and climate, its abundant rainfall, its special 
 adaptation to the raising of cotton, its new and growing 
 spirit of enterprise which demands modern scientific meth- 
 ods of agriculture, will become one of the most important 
 
 *"Annals American Academy," page 21.
 
 INTER-RACIAL INTERESTS IN INDUSTRY 161 
 
 agricultural sections of the nation and the world. It is 
 therefore important not only that labor and capital should 
 work in harmony, but it is even more important that there 
 should be inter-racial sympathy and cooperation along all 
 lines of economic and civic endeavor. 
 
 Thoughtful negroes as well as thoughtful white men are 
 agreed that the South offers the largest opportunity for the 
 negro, economically, socially, and morally. It is also agreed 
 by thoughtful people, black and white, that the rural dis- 
 tricts in the South offer the greatest opportunity for the 
 masses of colored people. It is fair to assume then 
 
 1. That, for the present at least, the South cannot de- 
 pend on foreign immigrants for its farm operatives, its do- 
 mestic and personal service, and its unskilled and semi- 
 skilled labor. 
 
 2. That it must depend on the negro for the present and 
 the very distant future to recruit the ranks of this form of 
 labor. 
 
 3. That, if the negro is to constitute the mass of indus- 
 trial operatives of the South, it is imperative that for the 
 common good there should be sympathetic cooperation with 
 the white workers engaged in similar forms of industries. 
 
 4. That every effort should be exerted on the part of 
 the South to make these laborers, black and white, more re- 
 liable, more skillful, and more efficient. 
 
 5. That the laborer can be kept efficient and skillful only 
 as his environment is wholesome and strengthening, and 
 not weakening and demoralizing. 
 
 6. That it is the duty of every patriotic Southerner to 
 use every possible means for practical, sympathetic train- 
 ing of these workers and their children through a thorough, 
 well-regulated school system. 
 
 It is frequently asserted by careless and thoughtless 
 speakers and writers that all negroes are lazy, shiftless, 
 and inefficient ; but the people who say this are not only out 
 of accord with the facts of the case, but they do not believe, 
 often, what they themselves are saying. What they mean 
 to say is that some negroes in every community are lazy, 
 shiftless, and inefficient; but in practically every district 
 11
 
 162 BATTLING FOR SOCIAL BETTERMENT 
 
 where negroes are employed, whether as farm laborers or 
 as mechanical laborers, the verdict is that the large ma- 
 jority of negro workers are reliable, many of them skillful 
 and very efficient, and not a few almost indispensable. 
 There are very few places in the South where the employer 
 would be willing to dispense with the service of his negro 
 employees. Truly, the South has made marvelous strides 
 in industries within the past forty years, but this would 
 have been well-nigh impossible without its docile, cheerful, 
 and generally willing negro population. Notwithstanding 
 the much discouraging talk and the more discouraging, not 
 to say unfair and unjust, legislation, there cannot be found, 
 even where the ruling and the laboring class are both of 
 the same race, as much real, helpful sympathy and coopera- 
 tion as exist at the present time between the negro and the 
 Southern white man. The relationship is one that is dif- 
 ficult to define, yet it is no less real. There are some indi- 
 vidual white men who like individual negroes. Though they 
 may think they hate the race, the same individual white 
 men will do any reasonable thing to help individual negroes. 
 Yet they may say any unreasonable thing against the ne- 
 gro race. There are negroes who are equally as inconsist- 
 ent in their feelings and expressions regarding the white 
 race. 
 
 The white South, for its own self-interest, if for no 
 other, should strive to make the individual relationship 
 which exists between the races a more general relationship, 
 and make this large mass of negro workers happy and con- 
 tented; it should encourage them to live on the farm and 
 to buy up the waste and undeveloped lands of the South, 
 and offer every possible inducement for the negro to remain 
 in the South and on the land where he can rear his children 
 amid physical and moral surroundings conducive to his 
 highest development and greatest usefulness to himself and 
 to the State. 
 
 I think the two races in the South truly deserve to be 
 congratulated the negro, because, notwithstanding all of 
 the laws and all of the discussions regarding the various 
 forms of circumscription and segregation, he has not be-
 
 INTER-RACIAL INTERESTS IN INDUSTRY 163 
 
 come embittered and has not grown to hate the white race ; 
 and the white people, because, in view of all that has been 
 said and done, have not lost all confidence in and respect 
 for and desire to help the negro. And this brings us to 
 the question of segregation, about which I wish to state, 
 as clearly and as definitely as possible, how the negro feels. 
 Few white people know the negro's real feelings on the 
 question, "What is in the back of our heads?" The negro 
 rarely ever discusses this question frankly, for the reason 
 that he does not think that because he is black he is there- 
 fore cursed, and that therefore the Creator has limited his 
 possibilities so that he is unfit for association with other 
 human beings. But as a matter of fact 99 per cent, I should 
 say, of the negro race, if they should tell what they really 
 feel, would say that they have no desire to be with white 
 people because they are white, that so far as unforced seg- 
 regation and separation are concerned he is entirely in ac- 
 cord with it, not because of unfitness, but because of racial 
 compatibility. This one can observe in every Southern com- 
 munity and in most Northern communities where there are 
 any considerable number of negroes. In Southern com- 
 munities long before segregation was ever spoken of there 
 were negro sections in almost all towns, where the negroes 
 lived happily and there was practically no trouble nor feel- 
 ing of unpleasantness because of it. The only persons who 
 deigned to disregard the unwritten law were certain 
 white men who opened grocery stores, dry goods stores, and 
 barrooms which very frequently carried with them the 
 lowest and most subtle sort of vices and degradation which 
 would not be tolerated in white residential sections. What 
 is true in urban communities is very much the same in 
 rural communities. I know many counties in Virginia and 
 in other States also where one could go for miles on land 
 owned by colored people and this without any law forcing 
 them to thus separate. The negro enjoys the companion- 
 ship of his race and never loses a chance to get with them, 
 everything else being equal. The negro, like every other hu- 
 man being, enjoys being with his friends, whether they be 
 black or white. But because a few negroes here and there
 
 164 BATTLING FOR SOCIAL BETTERMENT 
 
 in cities and in the country have bought property alongside 
 of white people; because the negro traveling on the rail- 
 road wishes to ride in the Pullman car ; because at the rail- 
 road station he applies at the only restaurant for a meal; 
 because a few negroes here and there go to Northern white 
 universities, and because he protests against the "jim crow" 
 car, which almost invariably means inferior accommoda- 
 tions, and the separation on street cars, the feeling in the 
 minds of the average white person, I suppose, is that the 
 negro wants to be white and he wants to be with white peo- 
 ple because they are white. There is absolutely no founda- 
 tion in fact for this feeling. 
 
 The negro has long since learned that property along- 
 side of white people in cities and in towns is more valuable, 
 that his wife and children have more protection, that the 
 streets are better and cleaner, that he gets better fire pro- 
 tection, greater police protection, and for such a section 
 there are more adequate sanitary arrangements. The ne- 
 gro farmer has discovered that if his land adjoins a white 
 man's land the county roads are better cared for. The roads 
 in the negro sections, especially where the county roads are 
 infrequently used by white people, as is often the case, are 
 generally neglected and it is often difficult to get the road- 
 master to pay any attention to that section of the public 
 highway. In many cases it is never touched. The fence 
 and stock laws will be much more rigidly enforced by county 
 officials and more carefully observed by both black and 
 white where white people's property is concerned. 
 
 The truth is, the white people are the ruling, controlling, 
 dominating, directing element of this country, and they 
 have the best of everything best parts of the cities, best 
 hotels and restaurants, best cars, and, as a rule, the best 
 schools, colleges, and universities. When a negro shows 
 any inclination to be with white people it is not because he 
 wants to be with white people as such, but because he wants 
 to get the best as to land, position, education, comforts, con- 
 veniences, and protection. 
 
 It is self-evident that the negro has practically no share 
 in the making of or the execution of the laws, and when he
 
 INTER-RACIAL INTERESTS IN INDUSTRY 165 
 
 is segregated he knows that underneath it is the idea that 
 lie is inferior and unfit for association with decent people 
 of every other race. He knows that in his section of the 
 city the streets are not paved; that criminals of his own 
 race, and often of other races, are allowed to run at large 
 and prey on the ignorant and innocent; that in his section 
 the health boards are not as particular regarding sanitary 
 surroundings; that street sweepers, who are often white, 
 give little or no attention to sections where negroes live; 
 that negro sections, because they are negro sections, are 
 almost invariably neglected by city as well as county of- 
 ficials. 
 
 Separation, as far as I have been able to observe, has 
 never meant equal treatment or equal accommodations on 
 railroads or steamboats, in restaurants or on street cars, 
 or anywhere else. I think sometimes an effort has been 
 made to make it equal ; but those who have the supervision 
 of it, because of lack of interest or lack of sympathy, or 
 perhaps lack of appreciation of the necessity of careful 
 supervision, have allowed the accommodations to degenerate 
 into inferior and in most cases into places absolutely unfit 
 for human beings of any race. In many cases these places 
 are as menacing to the health and lives of the white race 
 as they are demoralizing and degrading as well as menac- 
 ing to the health and lives of the colored people. 
 
 It seems to me that the Southern conscience ought to be 
 aroused to the point where the white South will demand 
 absolutely equal accommodations for both races in all places 
 where there is local segregation. In many places if they 
 had negro constables, negro magistrates, negro policemen 
 in negro sections, there would be far less criminality on the 
 part of negroes, because these negro officials would ferret 
 it out and locate the vicious criminal of his race, and would 
 nine times out of ten see that he was brought to justice. 
 Negro street cleaners would be more zealous in their duties. 
 I believe that the criminality of the South as far as the 
 negro is concerned would be reduced 50 per cent if the 
 authorities would call into service colored men as constables 
 and policemen, and they would get cooperation which they 
 now little dream of.
 
 166 BATTLING FOR SOCIAL BETTERMENT 
 
 No laborer, either black or white, can give skillful, 
 efficient, conscientious service when he is surrounded day 
 and night by all that tends to lower his health, to distort 
 his mind, to weaken his morals, to embitter his spirit, to 
 shake his faith in his fellow men. The South's growth can 
 come only when its laboring class is well housed, well fed, 
 and surrounded by all that tends to make it strong mentally, 
 morally, and physically. Under this system of segregation 
 which is at present being agitated and practiced in many 
 quarters it is impossible for the negro to grow normally in 
 either his physical, mental, or moral life. To that extent 
 he is inefficient and unsatisfactory as a laborer, and I much 
 fear will grow more so. 
 
 The next largest group of negro industrial workers, ac- 
 cording to the Census of 1910, are the 1,324,150 negroes 
 who are engaged in domestic and personal service. These 
 come in little personal contact, and have almost nothing 
 in common, so far as actual occupation is concerned, with 
 a similar though very much smaller group of white people. 
 Nevertheless, because of the very intimate relationship 
 which they sustain toward the dominant and lawmaking 
 element, they are in many ways a most important factor 
 in inter-racial problems. These domestic and personal 
 service workers have been for more than a generation very 
 largely the "ministers extraordinary and plenipotentiaries 
 of the negro race at the court of Southern white public opin- 
 ion." Their indifference, their laziness, their shiftlessness, 
 their carelessness, their inefficiency, their immorality and 
 criminality have played no inconsiderable part in shaping 
 the mental attitude of most Southern white people toward 
 the negro. Their interpretation of the sermons, lectures, 
 lawyers' briefs, physicians' prescriptions, the conduct, char- 
 acter, feelings, sentiments, and longings of all the negroes 
 in the South, educated and otherwise, has been the infal- 
 lible foundation upon which the reputation of the whole 
 negro race to a very large extent has been based. All of 
 this class are not inefficient, shiftless, or criminals ; but the 
 domestic class and the personal service element in any race, 
 important as they are, and important as it is for this ele-
 
 INTER-RACIAL INTERESTS IN INDUSTRY 167 
 
 ment in my race to be efficient and satisfactory and to hold 
 their jobs, are not, however, the best representatives of a 
 race of people, and they are apt to misinterpret and misrep- 
 resent the intelligent, well-meaning, property-owning, and 
 progressive class. It is, therefore, unfair to the white race 
 that it should shape its opinion of the entire negro race by 
 the negro cook or butler who may not be satisfactory. It is 
 even more unfair to the negro that the decision as to his 
 morality, his intelligence, his ability, and his industrial ef- 
 ficiency should be determined merely by this element. 
 
 A great difficulty that faces the negro girls who are en- 
 gaged in domestic service is the lack of attention and care 
 on the part of her employers. It has had more to do with 
 the moral degradation of negro women than any other single 
 phase of Southern life. Little or no interest has been taken 
 in these girls so long as they attended to their duties while 
 on duty where they went, with whom they associated, the 
 life they lived, the environments in which they have spent 
 their off hours, whether morally or physically fitting, have 
 had little or no consideration. This has been perhaps 
 natural, but it is certainly unfair not only to the negro 
 domestic servant, but to the white employer of the negro 
 domestic servant; and what is more, it has made many a 
 negro woman ashamed of her job. Many well-meaning 
 white people take it for granted that the negro will be lazy, 
 dishonest, and immoral ; and that very attitude, benevolent 
 as it is, perhaps, is in itself most unfortunate and danger- 
 ous. It is most unfortunate for the negro that the white 
 race should set a lower standard either industrially, morally, 
 or intellectually for it, and too easily offer a sort of half 
 apology for its weakness and failures and inefficiencies. 
 
 And this leads me to emphasize the very great neces- 
 sity of education for the negro. There have been much 
 criticism and some fun and ridicule at the expense of the 
 educated negroes by people perhaps well-meaning, but after 
 all that is said and done, the most successful and the most 
 reliable and the most influential element in my race, as in 
 every race, are the educated negroes the men and women 
 who have done most to cement cordial, sympathetic, and
 
 168 BATTLING FOR SOCIAL BETTERMENT 
 
 helpful relations between the races, who have had the great- 
 est influence upon the reckless, radical element of the negro 
 for caution and conservatism the element that have been 
 most patient and most persistent in their efforts to fit the 
 negro for freedom and citizenship in its broadest and most 
 perfect sense by practical Christian education and sane 
 wholesome advice. Therefore, it seems to me that the best 
 means of cementing a more cordial, sympathetic, helpful 
 relationship between the two races is a thorough, sys- 
 tematic, sympathetic training and a practical education for 
 both races, which means loyalty and efficiency, and espe- 
 cially so for the most backward of the two races the negro. 
 Our struggle, then, to bring all the laborers of the South 
 to the point where they can make of this Southland, where 
 cotton still remains the economic king, what it should 
 eventually become must first be to feed, clothe, and house 
 them properly. For this they must be trained intellectually, 
 morally, and spiritually; and for this training the white 
 people, the directing class, must see that all labor, black as 
 well as white, has a full and complete opportunity to get 
 the very best, broadest, deepest, and highest that the Crea- 
 tor has given to all mankind. 
 
 I honestly plead for the continued cooperation and back- 
 ing of the South in the efforts and achievements of such 
 secondary and higher educational institutions as Hampton, 
 Tuskegee, Howard, Atlanta, Fisk, and Virginia Union 
 University with a dozen other worthy institutions, not only 
 for the training they give the negro, but for what this train- 
 ing has meant to the South and the nation. For it is only 
 by broadening his horizon, enlarging his vision, increas- 
 ing his ambition, deepening his pride in himself and in his 
 race, and thereby increasing MB respect for himself and 
 other selves, that the negro will be made truly efficient a 
 permanent benefit to himself, to his race, and to his coun- 
 try. And this should be the Christian duty and patriotic 
 obligation of every true American citizen, black and white 
 alike.
 
 THE INTER-RACIAL INTEREST OF HEALTH 169 
 
 THE INTER-RACIAL INTEREST OF HEALTH 
 
 C. V. ROMAN, M.A., M.D., NASHVILLE, TENN. 
 
 THIS paper assumes two things to be true and seeks to 
 prove a third thing to be wise. It is true 
 
 1. That the negroes and whites of the South are geo- 
 graphically one people, but ethnically two races. 
 
 2. THat they are going to remain so. 
 
 It is wise that they respect each other and cooperate for 
 the common good, marching in separate regiments, but solid 
 phalanx, to the music of civilization. 
 
 A bright and inquiring colored lad of eight summers had 
 a granduncle who, notwithstanding his innocence of "book 
 lamin'," was in great repute for wisdom. That this dis- 
 tinction was not undeserved, the following conversation will 
 show: 
 
 "Uncle, why do de sun give mo light dan de moon?" 
 
 "Law, chile, you ought not to ax questions lessen you 
 knows what you is talkin' about. How do you know dat de 
 sun do give mo light dan de moon ? You must 'member dat 
 de sun only has to tackle de day. You don't know what she 
 could do wid de night." 
 
 It might be well to begin this subject by inquiring if we 
 really have anything to talk about. Are there any health 
 problems that are of interest to both races? Is it of any 
 interest to a white man how, when, or of what a negro 
 dies ? What does it matter to a negro how many white folks 
 die? or when? or where? or how? 
 
 We have it from authority that never fails to "recom- 
 mend itself most highly" that this is a white man's country, 
 and the white man is going to rule it. 
 
 From more ancient, if less partisan, authority we learn 
 that the devil "is the prince of the power of the air." (Eph. 
 ii. 2.) The white man rules the ground and the devil rules 
 the air. Thus is the American negro classed with the lone 
 Nazarene, "who had not where to lay his head."
 
 170 BATTLING FOR SOCIAL BETTERMENT 
 
 Under such circumstances, what must the negro do? 
 Trust God and do right 
 
 "There is a divinity that shapes our ends; 
 Rough-hew them how we may." 
 
 "He that planted the ear, shall he not hear? he that 
 formed the eye, shall he not see? He that chastiseth the 
 heathen, shall not he correct? he that teacheth man knowl- 
 edge, shall not he know?" (Ps. xciv. 9, 10.) 
 
 Over the registration area of this country the death rate 
 among negroes is practically twice that among the whites. 
 Why? Who cares? 
 
 Is it fair for the difficulties of making a living to in- 
 crease with the pigment of the skin ? In the United States 
 a negro must work harder than a white man to live. The 
 United States Census shows that the proportionate number 
 of children between the ages of ten and sixteen years in 
 gainful occupations is twice as great among colored as 
 among white; and among female children it is four times 
 as great. 
 
 There are proportionately three times as many colored 
 women as white in gainful occupations. This shows an 
 intensification of the struggle for existence. Does this tend 
 to increase the mortality rate? Who cares? 
 
 With the white man ruling the ground and the devil 
 ruling the air, the negro must indeed walk circumspectly, 
 if he is to preserve his life, much less his health. 
 
 But Nature is the common mother of us all, and knows 
 neither breed nor creed. Her rewards and punishments 
 are inexorably bestowed according as we heed or hinder 
 her processes. In her demand for obedience she conceded 
 man "no preeminence above a beast." Physical life is a 
 glorious privilege that man shares in common with the 
 humblest flower that blooms and the meanest worm that 
 crawls. The Lord is impartial in his goodness, and Satan 
 is equally impartial in his meanness. 
 
 Health is the result of harmony with Nature, and lon- 
 gevity is Wisdom's reward to her devotees. Here, then, is
 
 THE INTER-RACIAL INTEREST OF HEALTH 171 
 
 a solid platform for mutual cooperation without ethnic an- 
 tagonism. 
 
 The health of the Southland can be improved perma- 
 nently only by considering all the factors involved. All of 
 the population healthy and free is a much safer condition 
 than part of the population diseased and isolated. There is 
 a solidarity of interest that can be neither evaded nor abro- 
 gated. Prejudice may render her Dred Scott decisions, but 
 fate repeals them at Gettysburg. 
 
 I am firmly convinced that moral teaching is one of the 
 most effective means of preserving health. A clear title to 
 heaven will undoubtedly strengthen one's hold on earth. 
 Knowledge does not always improve morals, but morals 
 always tend to improve health; and health leads to lon- 
 gevity. I unhesitatingly place the Church among the 
 agencies to maintain public health. Improved morals, and 
 not earlier and more extended sex knowledge, is the true 
 remedy for the fearful havoc of venereal disease. It may 
 sound old-fashioned, but it is true that an upright, intelli- 
 gent ministry contributes to the physical health of the 
 nation. 
 
 We send missionaries to carry light to distant lands, 
 but deny simple justice to the men and women at our doors. 
 Unless we change our tactics, "it may some day be the epi- 
 taph of our modern civilization that we used civilized meth- 
 ods in dealing with savages and savage methods in deal- 
 ing with the civilized." I say we because the equities are 
 by no means all on one side. It is as hard for a negro to be 
 just to a white man as it is for a white man to be just to a 
 negro. 
 
 I am not ashamed of my breed, and am grateful for my 
 nurture. I am an American, born on the Fourth of July, 
 and am proud of my country and of my birthday. More- 
 over, I believe in myself, in my people, in my country, and 
 in my God. 
 
 Notwithstanding the burdens and hardships of my life, 
 I have "dwelt in cities I did not build, and eaten of vine- 
 yards I did not plant." My breed represents a civilization 
 of but a few hundred years, yet my nurture represents the
 
 172 BATTLING FOR SOCIAL BETTERMENT 
 
 culture of the ages. I feel myself the legitimate heritor of 
 all the past glories of mankind. The ethics of Socrates, the 
 philosophy of Goethe, and the eloquence of Shakespeare are 
 but portions of my patrimony. The good and wise of every 
 age and every clime are my ancestry. My inheritance is 
 common to the sons and daughters of men. The moral and 
 intellectual achievements of mankind are the just dower of 
 every child that is born. 
 
 But the laws of inheritance are so arranged by nature 
 that a man's patrimony is only what he can utilize. He 
 may become a son of perdition or a son of light: "For as 
 many as are led by the Spirit of God, they are the sons of 
 God." (Rom. viii. 14.) A man may have a million dollars 
 in property and only a dime's worth of brains. Poverty 
 does not always mean the absence of money. Money with- 
 out brains is a danger to the individual, and privilege with- 
 out patriotism is a danger to the State; but knowledge 
 without sympathy is a danger to both. All the people work- 
 ing for the welfare of all the people, is the ideal of civili- 
 zation. 
 
 I desire the permanent banishment of all preventable 
 diseases from all sections of all our communities. I am as 
 anxious to emancipate the white man from the hookworm 
 as I am to free the negro from tuberculosis. 
 
 "The strongest bond of human sympathy, outside of 
 the family relation, should be one uniting all working peo- 
 ple, of all nations, and tongues, and kindreds." (Abraham 
 Lincoln.) The seed thought of civilization is cooperation 
 a subordination of individual interest to a common end. 
 
 In health matters this means contact without contagion. 
 Civilization connotes fair play, equality of opportunity. 
 
 Unfair distribution of benefits is the canker that has 
 destroyed the civilizations of the past. Unwillingness to 
 let the other fellow have a show, injustice, immorality, and 
 "man's inhumanity to man" are but different names for 
 the hydra-headed monster that has ever stood in the path- 
 way of human progress and is now seeking to bar out our 
 glorious Southland from the most splendid career in the 
 history of nations.
 
 THE INTER-RACIAL INTEREST OF HEALTH 173 
 
 Health matters are equally important to all classes of 
 people, regardless of race or position. Disease forced upon 
 one class or section will react upon the whole. Injustice 
 and unhappiness are inseparable companions. As long as 
 a people are unfair they will be diseased. Quality Hill can- 
 not long remain well when Poverty Lane is sick. Whether 
 rich or poor, black or white, we are equally liable to disease 
 and should be equally interested in matters of health. Sani- 
 tation, hygiene, the death rate, and good morals are impor- 
 tant to all. 
 
 SANITATION 
 
 Self-interest, as well as humanity, says that you should 
 make yourself safe by killing disease instead of killing men. 
 Sewage is a necessity of city life. The more congested 
 the population, the greater the necessity for proper sewage. 
 The same is true of the water supply. The more people 
 there are using a supply of water, the greater the necessity 
 of keeping it clean, and the greater the difficulty in so doing. 
 The same is true of lighting. The necessity of keeping 
 streets lighted increases with the number of people using 
 them. Yet our city authorities usually proceed on the op- 
 posite principle. For the poorer and more congested the 
 district, the less it gets of these prime necessities of urban 
 health. 
 
 Do men live because they are white and die because they 
 are black ? The works of the Omnipotent manifest the spirit 
 of their maker. "God is no respecter of persons," says 
 Religion. "Nature is impartial as well as inexorable," says 
 Science. Disease germs seem tolerably free from caste dis- 
 tinction and race prejudice. 
 
 THE REMEDY IS SANITATION, NOT SEGREGATION 
 
 I knew nothing about the people that rented the house 
 next door to me when the widowed owner married and 
 moved away. They were quiet people that minded their 
 own business and I minded mine. We moved in different 
 spheres that scarcely touched. I came home from Sunday 
 school one beautiful winter's day and found a yellow flag 
 on my neighbor's door. I was interested. When I found
 
 174 BATTLING FOR SOCIAL BETTERMENT 
 
 that they had been washing for my wife and that the family 
 wash was then over there, I had a new vision of the broth- 
 erhood of man, the solidarity of human interests, Christian 
 duty, etc. I immediately felt it my duty to see that the 
 health officers did their duty. Result? There was sno 
 spread of the disease which a transient boarder had brought 
 into the neighborhood. 
 
 HYGIENE 
 
 My own health depends upon my neighbor's cleanliness 
 and I am made happier by freeing my neighbor from dis- 
 ease. Individual cleanliness, however assiduously practiced, 
 is only effectual when those with whom we come directly 
 or indirectly in contact practice it also. Thus self-interest 
 teaches altruism, and every man is made his "brother's 
 keeper." 
 
 Americans lack discrimination in what the French call 
 nuance. A French actress won great applause by appear- 
 ing perfectly nude in the play, but was hissed when she re- 
 sponded to a curtain call in the same attire. The first was 
 art; the second was vulgarity. But we can't distinguish 
 between an intelligent interest in the personal welfare of 
 our neighbors and having them as social guests. We con- 
 fuse the right of life with the privilege of place. 
 
 DEATH RATE 
 
 The premature death of trained adults is economic dis- 
 aster. The welfare of society demands that an educated 
 and trained person shall live long enough to pay back with 
 interest the expense of his nurture. 
 
 Physical vigor is an economic asset, and length of days 
 is a positive blessing. Sickness is a burden to a community, 
 and a high death rate is a barrier to progress. A high birth 
 rate is not full compensation. There must be a period of 
 fruitfulness between maturity and decay. What headway 
 could a farmer make breaking new horses every day ? 
 
 My race is suffering intensely just now from this eco- 
 nomic hari-kari, and so is the nation at large. In this coun- 
 try the general death rate of middle life is rising.
 
 THE INTER-RACIAL INTEREST OF HEALTH 175 
 
 GOOD MORALS 
 
 Good nwrals are better peace officers than policemen, 
 and righteous men are worth more to a community than 
 temperance laws. Physical health is man's greatest earthly 
 blessing, and fair play is his surest means of obtaining it. 
 
 "Kind hearts are more than coronets, 
 And simple faith than Norman blood." 
 
 These propositions are truisms. Why, then, do we not 
 apply them for the betterment of our country? Let us face 
 the facts. 
 
 The curse of the age is the apotheosis of the dollar. The 
 most insidious, powerful, and persistent foe to improve- 
 ment is money. Men sell alcoholic liquors because it pays. 
 Prostitution would be as negligible a quantity in city as in 
 rural life were it not for the financial factor. The red light 
 district is built upon greed for gold, not the worship of 
 Venus. It is as true in America to-day as it was in the 
 Roman Empire two thousand years ago. "They that will 
 be rich fall into temptation and a snare, and into many 
 foolish and hurtful lusts, which drown men in destruction 
 and perdition. For the love of money is the root of all evil, 
 which while some coveted after, they have erred from the 
 faith, and pierced themselves through with many sorrows." 
 (1 Tim. vi. 9, 10.) 
 
 The fight against alcohol is not so much a fight against 
 appetite as against dollars. Venality, not Venus, is the 
 bulwark of prostitution. The red light district is a monu- 
 ment to the triumph of money over morals. Money pro- 
 duces the turmoil in the race question. It pays. It is a 
 source of revenue. Prejudice produces profit. It enables 
 petty officials and certain types of money lenders, credit 
 merchants, etc., to mulct the negro with impunity. If the 
 negro resists, prejudice enables them to smother investi- 
 gation by mob excitement. It is an open sesame to no- 
 toriety and public office; as the United States Senate, the 
 American stage, and the history of the hookworm investiga- 
 tion fully illustrates.
 
 176 BATTLING FOR SOCIAL BETTERMENT 
 
 The money element explains the most glaring incon- 
 sistencies in our attitude on this question and makes the 
 real danger in the racial situation. What we need, espe- 
 cially in the South, is a maximum of racial cooperation and 
 a minimum of racial commingling. 
 
 Any man, white or black, who will deny this proposi- 
 tion either does not understand conditions or is not a friend 
 to either race. Under such conditions, why should negro 
 doctors be shut out of purely negro communities, or white 
 women be made to nurse negro men in our city hospitals? 
 Why should we not have negro guards for negro prisoners? 
 Why should not negro doctors and negro nurses have charge 
 of the negro section of the city hospitals of the South ? Why 
 a white board of managers for a school for incorrigible 
 negro girls? Why not negro sanitary inspectors in negro 
 neighborhoods? Why do the most violent advocates of 
 negro inferiority and racial separation seek only to block 
 the way up, leaving the downward road unguarded? Why 
 object to negro college officials handling for negroes the 
 negro's share of governmental appropriations for agricul- 
 tural purposes? Why do not the American people accept 
 Abraham Lincoln's solution of the negro problem? "All I 
 ask for the negro," said Lincoln, "is that, if you do not like 
 him, you let him alone. If God gave him but little, that lit- 
 tle let him enjoy." Why? 
 
 For the same reason that railroad companies do not 
 carry out the law and give every passenger the same return 
 for his money. Somebody is coining the welfare of his 
 country into gold. It pays. We have made a god of money. 
 
 When all things are for barter, destruction is imminent. 
 To arrest ruin, a change must come. Babylon fell because 
 the souls of men could be bought in her market place. 
 
 "In Babylon, mad Babylon, 
 
 What get you for your pence? 
 A moiety of cinnamon, 
 f Of flour and frankincense. 
 
 But let the shekels in your keep 
 
 Be multiplied by ten, 
 And you shall purchase slaves and sheep, 
 Yea, and the souls of men" 
 
 (See Rev. xviii. 10-13.)
 
 THE INTER-RACIAL INTEREST OF HEALTH 177 
 
 There are some things that must not be bartered if 
 civilization is to endure. The price is immaterial. It mat- 
 ters not whether a man get a mess of pottage or a king- 
 dom for his honor, the condemnation holds. Men shirk 
 responsibility by doing collectively what they would hesi- 
 tate to do individually. Yet the units make the mass, and 
 division of guilt is not destruction of guilt. The number 
 of defendants does not change the character of a crime, 
 and racial misdeeds are as sure of a Nemesis as individual 
 misconduct. 
 
 The great white race cannot escape the penalty if it bar- 
 ter its honor for the privilege of exploiting, suppressing, or 
 even destroying the negro. In health matters we must do 
 what is right rather than what is profitable. Prejudice must 
 cease to bring grist to the mill of greed, and the physical 
 welfare of all must take precedence over the financial profit 
 of the few. We hear a great deal these days about the con- 
 servation of our national resources. What resource of 
 the nation is of more value than the health of its citizens? 
 
 In the jungles of tropical Africa there is an insect, an 
 ant, called the termite, that serves a useful purpose there. 
 "They are insatiable devourers of wood and of similar sub- 
 stances, and keep the jungles cleared of much fallen timber 
 and vegetable matter. But transferred to a civilized com- 
 munity, with their appetites brought to bear upon human 
 habitations, they are capable of unbelievable damage par- 
 ticularly as they work upon the interior of the wood, being 
 careful never to emerge upon the surface. Often the tim- 
 bers of a house may be eaten through in a single night, 
 beams and girders, while apparently as substantial as be- 
 fore, remaining but a shell of paper-like thinness, filled with 
 an impalpable powder. Cases are on record where the ter- 
 mite has so undermined the supports of a house that a din- 
 ner party given by the unsuspecting host was dropped un- 
 ceremoniously into the cellar by the collapse of the floor 
 beams; or where a soldier, slipping on the stairs and seiz- 
 ing an apparently substantial newel post for support, had it 
 crumble in his hands. Tables have had their legs so hol- 
 lowed out in the course of a few hours that they have col- 
 
 12
 
 178 BATTLING FOR SOCIAL BETTERMENT 
 
 lapsed by their own weight; undermined chairs have 
 dropped their occupants solidly to the floor." 
 
 So it is with the feelings and dispositions of men. There 
 are certain qualities of heart and mind that make for safety 
 and progress when men are isolated and barbarous, but 
 spell destruction and ruin when in the light of civilization. 
 
 Excessive individualism is one of these traits. In sav- 
 age or barbarous man, isolated and struggling against the 
 forces of nature and the ferocity of wild beasts, excessive 
 individuality is a virtue and justifies the extreme selfish- 
 ness that makes the welfare of everything, even the lives 
 of women and children, subservient to the interests of the 
 individual man. But civilization rests upon the confidence 
 of man in man and the willingness of man to cooperate with, 
 man tentatively and limited at first, beginning with close 
 blood kin, extending to immediate neighbors, then to the 
 tribe, then to the nation, then to the race, and finally to all 
 mankind. Civilization must eventually become world-wide or 
 extinct. Justice is for all or for none. Confidence must be 
 mutual or cooperation cannot be profitable. 
 
 Savagery rests on selfishness, but civilization depends 
 upon altruism. There is an interdependence in health mat- 
 ters that prejudice cannot escape nor power annul. Every 
 patriotic ear, whether white or black, can hear the voice 
 of civilization asking, "Where is thy brother?" 
 
 RELIGION THE COMMON BASIS OF CO-OPERATION 
 
 W. D. WEATHERFORD, PH.D., NASHVILLE, TENN. 
 
 No man who studies the facts can for one moment doubt 
 that there is a growing cooperation between the two races 
 in the South. There is both a larger interest on the part 
 of the Southern white men and a larger confidence on the 
 part of the Southern negro. And the two elements are 
 absolutely necessary complements. There can be no co-
 
 RELIGION THE COMMON BASIS OF CO-OPERATION 179 
 
 operation without genuine trust and confidence on both 
 sides; and he who breaks down this trust for political 
 reasons, for self-aggrandizement, or because of ignorance 
 or malice is the enemy of black and white alike. 
 
 In the older days, with however much of evil there was, 
 one thing softened the relationship between the races. In 
 most cases master and slave saw much of each other and 
 their dealings were personal not absentee. But since 
 those days the growth of industry, the moving of landlords 
 to the city, and numerous other causes have worked toward 
 the dehumanizing of both classes. The negro does not deal 
 directly with his employer, and vice versa. Neither knows 
 the other personally, and through purely economic laws 
 neither becomes really interested in the other. But there 
 are other forces at work which are bringing the two races 
 together in larger and larger fellowship. 
 
 There are at least three forms of cooperation which at 
 this present hour show the spirit of Southern white men 
 toward this problem and each of these throw light on, 
 and lend encouragement to, this whole subject. 
 
 The first is a determined effort on the part of the South- 
 ern white man to know in broadcast terms the life of the 
 Southern negro. This is no morbid curiosity, neither is it 
 a passing fad; but it is a deep-seated determination that 
 by reading, observation, discussion, and actual service we 
 shall come to know the fundamental aspirations and needs 
 of the negro race. This, of course, is the first step toward 
 helpful cooperation. 
 
 I am well aware that some have supposed that there is 
 less interest now than there was a few years ago. There 
 are fewer magazine articles and less agitation. Ambassa- 
 dor Walter Page, who was formerly editor of the World's 
 Work, told me a few months ago that there was far less 
 interest in the North and East at present than formerly. 
 He said the East was surfeited on race articles. But that 
 is certainly not true in the South. Miss Helm's book on 
 the "Upward Path," written by a Southern woman and 
 sold almost entirely here in the South, passed the twenty- 
 thousand mark within eighteen months after its publica-
 
 180 BATTLING FOR SOCIAL BETTERMENT 
 
 tion. That is a marvelous sale for any book dealing with 
 a social problem. I make bold to assert that there have 
 been more volumes on the negro read by Southern white 
 people in the last five years than were read in all the fifty 
 years preceding. There is a genuine eagerness and hunger 
 for sane and accurate facts on these lines. 
 
 Recently I had a share in sending out two thousand vol- 
 umes of one book on this problem to an equal number of 
 individuals. Although these books went into the hands of 
 some of the busiest people in this section, and although they 
 have only been in the hands of these people a little more 
 than two months, more than fifteen hundred have written 
 that the book has been read with eagerness and interest. 
 This could not have happened fifteen years ago. If the 
 books had been sent, many of them would not have been 
 read ; and in many other cases the readers would have been 
 unsympathetic instead of genuinely sympathetic, as most 
 of these readers were. 
 
 The fact that fifteen thousand college students have read 
 and studied a book on this question in the last three years 
 is positive proof that interest in the proper solution of our 
 race relations has not waned. The fact that the "Human 
 Way," being the report of the Race Section of the South- 
 ern Sociological Congress of 1913, has been read and quoted 
 by literally scores of editors all over the South, is proof 
 positive that there is a deep and abiding interest in finding 
 the latest and most scientific facts. All of this means not 
 only that we have a deeper interest than ever before, but 
 that our interest is destined to grow as we know more and 
 more of the facts. It might well be said here, as it was said 
 by Christ on an entirely different connection: "Ye shall 
 know the truth, and the truth shall make you free." 
 
 A second sign of growing interest is the determination 
 on the part of the best element in the South to have a share 
 in the religious and social uplift of the negro race. This 
 race department of the Southern Sociological Congress is a 
 testimony to this deep and abiding interest. I have recently 
 sent letters to all of the United States farm demonstration 
 agents in the South asking them if they were helping any
 
 RELIGION THE COMMON BASIS OF CO-OPERATION 181 
 
 negroes to become better farmers through scientific train- 
 ing. In almost every case they replied that they were help- 
 ing one, two, and on up to a dozen negro farmers. They 
 indicated deep sympathy and interest, and said that these 
 farmers were among their most willing and capable co- 
 laborers. One man, a former college student who was active 
 in the Young Men's Christian Association work in college, 
 wrote that he found the negroes so willing and so apt in 
 taking instruction that it was a genuine pleasure to co- 
 operate with them. Nearly all of these men reported that 
 negro farmers were buying land and improving their home 
 conditions, and that with the most cordial approval of the 
 white communities. 
 
 Just as I was preparing this statement for this confer- 
 ence there came to my table a report of the Associated 
 Charities of Memphis, Tenn., accompanied with a supple- 
 mentary report of the Colored Federated Charities. This 
 Colored Federated Charities is a department of, and inte- 
 grally related to, the Associated Charities of this city. It 
 is very significant in two respects. First, that the white 
 citizens of Memphis are in a systematic and thorough fash- 
 ion taking care of the needs of the negro people of the city. 
 Thirty-five hundred dollars is contributed by the white 
 organizations and fifteen hundred is raised by the colored 
 organization. The second significant thing is that this 
 money is not doled out by the white people, but the colored 
 people are taken in as ^copartners in the scheme, and given 
 joint responsibility in the administration. They are not 
 working for the colored people, but they are working with 
 the colored people. This is one of the most hopeful signs 
 of our time. 
 
 I am aware that happenings of the last few months have 
 seemed to indicate that the South has not definitely settled 
 its mind in favor of training its negroes. But such an as- 
 sumption is a mistake. There are still some people in the 
 South who can be worked into a fury over the indiscreet 
 and senseless action of a few sentimentalists who either do 
 not know enough or do not care enough to have a Chris- 
 tian spirit toward the deep convictions of the best people
 
 182 BATTLING FOR SOCIAL BETTERMENT 
 
 of this section. And these indiscretions arouse the hot 
 anger of some of our people who have little self-control. 
 But neither the foolish indiscretions of the one class nor 
 the hot impulsiveness of the other can shake the solid con- 
 victions of the intelligent element in the South, that we 
 must, we ought, and we will give the negro people a fair 
 chance at training. This was long ago settled, and Mr. 
 Blease and Mr. Vardaman and all their tribes had just as 
 well expect to stop the tides of the ocean by putting sand 
 hills before the waves as expect to stay the tide of progress 
 in negro training, to which the best people of the South 
 have absolutely set themselves. 
 
 During the last six months I have had letters from lit- 
 erally scores of County Superintendents of Education 
 throughout the South. In almost every case they are plan- 
 ning big things for the future uplift of the negro schools. 
 They are holding county institutes for colored teachers with 
 as much thoroughness and enthusiasm as they are holding 
 institutes for white teachers. They are visiting the negro 
 schools as they have never been visited before. They are 
 helping to provide the funds for industrial supervising 
 teachers, they are giving care and attention to the proper 
 construction of new school buildings. In every way they 
 are giving the negro school the most thorough cooperation. 
 I was at Tuskegee some time ago when the Jeanes county 
 supervising teachers met there. They were all colored 
 teachers; and the enthusiasm with which those teachers 
 told about the cooperation of their respective superintend- 
 ents, each one claiming that her superintendent was more 
 helpful and more interested than any other, was one of the 
 finest commentaries I know on the splendid work of those 
 white men. 
 
 The way in which many of our choicest Southern men 
 are giving themselves to this work of cooperation is also 
 significant. It means something when Dr. and Mrs. Ham- 
 mond, from the Methodist Church, Dr. Snedecor and Dr. 
 and Mrs. Little, from the Presbyterian Church, not to men- 
 tion a host of others whose spirits are equally consecrated, 
 have given themselves to this great task of lifting the
 
 RELIGION THE COMMON BASIS OF CO-OPERATION 183 
 
 negro. It means something when Dr. James H. Dillard, Mr. 
 Jackson Davis, Mr. J. L. Sibley, and a number of other 
 splendid Southern men are giving their lives without re- 
 serve to the intellectual uplift of this people. The time has 
 come when some of the very choicest spirits in our South- 
 land are ready and glad to share, with our brother in black 
 by our sides, whatever blessing education and Christianity 
 have brought to us. 
 
 I want also to mention a third sign of growing coopera- 
 tion. This one lies not in the realm of deeds. It goes deeper 
 than deeds ; it lies in the realm of attitude and motive. The 
 people of the South have always had a kindly feeling toward 
 the colored people, but it is only of recent years that it could 
 be said that they have come to feel that the mass of colored 
 people were actually going to make real progress. In other 
 words, we are coming to have a broad and genuine con- 
 fidence in the future of the race. I am not interested in a 
 Chinese because he is a Chinese; I am not interested in a 
 negro because he is a negro. I am interested in both be- 
 cause they are men. I am interested in colored people be- 
 cause they are human, because in them throb the same 
 human heart, the same human aspirations, the same human 
 passions as throb in my heart. I am interested in the race 
 because it is a race of God's children, because I believe God 
 has destined them to grow into his likeness just as he yearns 
 to have all men grow into his likeness. And one of the most 
 hopeful signs of our time lies in our growing confidence that 
 this race, along with other races of humanity, is making 
 genuine progress. All colored men are not making prog- 
 ress, neither are all white men. There are lazy colored 
 men and lazy white men. There are criminal white men 
 and criminal negroes. There are dishonest colored men 
 and dishonest white men. But as a race we believe the 
 negro is moving upward into respectability, into efficiency, 
 into Christian character, and every Southern white man 
 knows that many of them have built nobly and well. We 
 believe they have inherent qualities of loyalty, faithfulness, 
 nobility, and religious responsiveness. We believe that 
 these qualities under the guidance of God and Christian
 
 184 BATTLING FOR SOCIAL BETTERMENT 
 
 environment can be made to bloom into high and noble 
 character. We believe that this generation of better trained 
 colored people will have sanity and judgment enough to 
 see that character and not clothes, manliness and not man- 
 nerisms will count. We believe that those sterling qualities 
 which made the early slaves faithful, trustworthy, loyal, and 
 devoted will, when the race has found time to adjust itself 
 to the conditions of a larger race life, ripen into a more 
 beautiful fruitage than slavery was ever able to show. 
 
 Some of you do not recognize what a tremendous thing 
 I am saying. You forget that many people have felt and 
 it was only a natural inference that those fine qualities 
 of character displayed by the faithful slaves were the fruit- 
 age of hardship and careful training. There has been grave 
 doubt on the part of many as to whether these qualities 
 would spring again from a different soil. It is a stern fact 
 that they have not always sprung from the new soil of lib- 
 erty. Just as many people are opposed to college life for 
 white boys, because its larger liberty often mars instead of 
 makes manhood, so many have felt that the new conditions 
 of life for the negro race would make it impossible to de- 
 velop the sterling qualities of a former age. Now, I say 
 the Southern white people are beginning to believe that this 
 is a false assumption. They are beginning to see that the 
 nobler qualities of the past are rebudding after the rude 
 transplanting of the sixties, and that additional qualities 
 of nobility begin to show themselves which could never have 
 appeared under older conditions. 
 
 Now the basis of this conviction is distinctly religious. 
 We are coming to have a greater confidence in the negro 
 because we are coming to have a greater confidence in all 
 humanity. We are coming to appreciate, as men never be- 
 fore in the history of the world appreciated, that person- 
 ality is sacred, it is valuable, it is Godlike. We are coming 
 to feel that in every human being there is the image of God. 
 It may be distorted, the likeness may be blurred, but essen- 
 tially the image is there. We are coming to feel about hu- 
 manity as Jesus felt, that all are capable of becoming true 
 sons and daughters of an eternal father. When this con-
 
 RELIGION THE COMMON BASIS OF CO-OPERATION 185 
 
 ception once takes hold it is profound and far-reaching. It 
 at once means that I cannot despise my neighbor, white or 
 colored; it means that I must actively help all those who 
 are my neighbors and in Jesus' splendid teachings my 
 neighbor is he who has the deepest need. 
 
 As Dr. Washington well reminded us, in social relations 
 it is best for both races that we live distinct, but we may 
 do it in the spirit of brotherhood and love. This conception 
 of the kinship of all men to God at once pulls the fang of 
 all race hatred for how can I hate a man who is the child 
 of my father, God, and hence my brother? He who comes 
 to really believe in the sacredness of humanity must lose his 
 antagonism to all men. 
 
 There is another phase of religious development in the 
 South which is significant in relation to this race problem. 
 We are fast getting away from religion as creed or as a 
 mechanical system. We are coming to feel more and more 
 that religion is life and life is relationship. To be religious 
 is to be rightly related to all persons, God and men. Or 
 to put it differently, to be religious is to be a friendly son 
 of God and a brotherly friend of men. Life and religion 
 are not therefore simply orthodoxy : some of the most deep- 
 ly prejudiced people I have ever met were theologically so 
 sound that they were all sound. No! life and religion are 
 right relationship toward all persons. And when we say 
 all persons we mean all. We mean a real democracy. Many 
 people talk about democracy who cannot call the first letter 
 in the alphabet of democratic life. They have scarcely seen 
 the faintest far-off glimmerings of the ideal. Real democ- 
 racy is treating every man as if he had value in himself. 
 It is recognizing the essential sacredness of all persons. It 
 is adjusting yourself into right relations with all men. 
 This is real democracy, a more genuine democracy than 
 Jefferson ever thought or dreamed. And that kind of de- 
 mocracy can be built on nothing else save a deep religious 
 conviction that God dwells in every man. The religion 
 which fails to base itself deep on personal relationship 
 can avail nothing in bridging the chasm between diverged 
 races.
 
 186 BATTLING FOR SOCIAL BETTERMENT 
 
 Some two years ago I undertook a tour of investigation 
 which brought me into seventeen different countries, in 
 many of which racial problems were most acute. In Turkey, 
 for illustration, we saw the bitter hatred between Jews, 
 Mohammedans, Druses, Koords, and Armenians. These 
 divisions are partly racial and partly creedal, but they are 
 divisions and subdivisions as deep as the natures of men. 
 The Moslems look down upon the non-Moslems, or "Raga" 
 as they are called, consider that they have no rights which 
 a Mohammedan need respect, and treat them with cruelty 
 in the extreme. In Southeast Europe the conditions are 
 no better. Differences in language, religion, political ideals, 
 and social customs have broken life into segments, the mem- 
 bers of each group hating the members of every other with 
 all the virulence of their savage natures. 
 
 I have heard it said here in the South that we have not 
 made as much progress in race cooperation as has been 
 made in some other parts of the world. Now I am well 
 aware that there are many difficulties and problems yet 
 unsolved here, but my reading and my own personal ob- 
 servation lead me to say that in no other nation in the 
 world where two widely separated racial types live side by 
 side is there one-tenth as much mutual respect, mutual con- 
 fidence, and genuine cooperation as that which we have 
 here in the South. We are not only decades and even cen- 
 turies ahead of other nations in our judgment of race prob- 
 lems, but I honestly believe that it has been given to us, 
 by the power of almighty God, to show to the world what 
 can be done under the spell of high ideals and religious 
 consecration to bring men into vital brotherhood even 
 though we may be as far apart in our racial instincts as 
 are the white and the black perhaps the two most dis- 
 tinctive races in the world. 
 
 My study of conditions in other lands led me to the de- 
 liberate conclusion that the chief underlying cause for our 
 better understanding here may be found, not simply in the 
 fact of our common langauge and our common religion, but 
 in the peculiar spirit which dominates the religions of the 
 Bible. No other religions in the world are so fitted to
 
 RELIGION THE COMMON BASIS OF CO-OPERATION 187 
 
 stand the strain of race problems as are our religions of 
 Judaism and Christianity. No other religions in the world 
 lay such deep and vital stress on the sacredness of the in- 
 dividual man as do these religions of the Bible, and this 
 valuation of the individual is the very foundation and cor- 
 ner stone of all inter-racial understanding and respect. To 
 be sure, Mohammedanism admits all adherents into its 
 rights, and seemingly puts all on a common social basis; 
 but the deep cleavage between man and man which persists 
 in Mohammedanism can never be bridged by any force in- 
 herent in that religion, simply because that religion has 
 no inherent valuation of man. No religion which degrades 
 womanhood and despises the deepest sanctities of life can 
 possibly have within it the power to dignify life and make 
 humanity sacred, for we cannot despise and degrade a part 
 of humanity and still hope to keep true our personal values. 
 The fact is that in most of these countries religion is one 
 of the chief sources of irritation, rather than a power of 
 amelioration. 
 
 It ought still further to be said that the religion of the 
 Bible and this religion alone has the transforming power 
 to take the ignorant, the degraded, the weak, and make 
 them into intelligent, respectable, and aggressive charac- 
 ters. It is only through the transforming power of this 
 religion that the potential sacredness in each human soul 
 can be brought into concrete reality. This is the founda- 
 tion of our new hope and our new cooperation in the South. 
 We are seeing all about us men and women snatched from 
 the very jaws of death moral, social, intellectual death 
 men and women lifted out of the slums, the back alleys, 
 the horrible tenement houses and by this mysterious pow- 
 er made into new and vital souls, ready to bear their share 
 in the work of the world. It is this that gives us hope. 
 
 I know not how much emphasis the remainder of the 
 country may put on the bearing of religion in the bettering 
 of social conditions, but this I do know: that here in the 
 South, where our great social problem is a problem of atti- 
 tude toward persons of a different race, a different color, 
 and a different heritage, there is only one thing that is far-
 
 188 BATTLING FOR SOCIAL BETTERMENT 
 
 reaching enough, only one thing profound enough, only one 
 thing dynamic enough to make us all into a common hu- 
 manity, and that is religion. No superficial humanitarian- 
 ism or philanthropy will do this. 
 
 Our problem is a problem of attitude both for colored 
 and white. The white man must come to believe in and 
 trust the negro, and the negro must come to believe in and 
 trust the white man. And this trust and confidence can 
 alone rest on the fact of transformed lives and religion 
 alone transforms life. We will have confidence in each 
 other only because our father, God, has had sufficient ac- 
 cess to our hearts, that white and colored alike shall have 
 been transformed into a society of brotherly men. This 
 our religion is set to do, and, although the process Is slow 
 and painful, and not a few have become weary of waiting, 
 I believe the process Is surely going forward, and white 
 and colored alike are being transformed into moi God- 
 like men and women. 
 
 It is therefore most fitting that in a conference on social 
 conditions this religious basis of cooperation between the 
 races should be given prominence. Here, and only here, 
 can a deep note of optimism be struck ; for it is this religion 
 of the Bible alone which gives a motive big enough and true 
 enough to float our lives out of the shallows of pessimism 
 and prejudice into the great sea of mutual confidence, co- 
 operation, and brotherhood. 
 
 It is my deep and abiding conviction that although our 
 problems may be great and the strain at times hard to 
 bear, nevertheless we are making real progress. And if 
 our problems are ever solved, it will be because the spirit 
 of Jesus so pervades us all that the white man will trust the 
 colored man and the colored man sincerely believe, in the 
 white man, and both together unite with God in working 
 out a truer and a grander destiny. Our motto is "Brother- 
 hood." If you are with us, come on.
 
 IV. ORGANIZATION 
 
 Constitution and By-Laws of the Congress 
 
 Officers and Committees 
 
 Report of Committee on Social Program 
 
 Resolutions Adopted by the Congress 
 
 Membership 
 
 Index of Speakers, Writers, and Officers 
 
 Index of Subjects
 
 CONSTITUTION AND BY-LAWS OF THE CONGRESS 
 
 PURPOSES AND MEMBERSHIP 
 
 THE purposes of the Southern Sociological Congress are 
 to study and improve social, civic, and economic conditions 
 in the South. Its membership shall be composed of all 
 persons interested in its work who shall register their 
 names and pay the annual fee. The members shall be of the 
 following classes: Regular members, $2 per year; sustain- 
 ing members, $10; life members, $100. Any person paying 
 any of these fees shall receive a copy of the proceedings 
 and of any other publications of the Congress. Delegates 
 to the Congress may be appointed by the Governor of each 
 State cooperating with it, by Mayors of cities in these 
 States, and by organizations and institutions engaged in 
 social service, and, upon payment of the membership fees, 
 shall be entitled to all privileges. 
 
 MEETINGS 
 
 The Southern Sociological Congress shall meet once each 
 year, at such time and place as may be designated by the 
 Committee on Time and Place. During each meeting the 
 President shall appoint a committee of five members whose 
 duty it shall be to determine the time and place of the next 
 meeting, the amount for local and general expenses to be 
 raised by the local committee, and announce its conclusion 
 within three months after its appointment. All invitations 
 from cities shall be referred to this committee. There shall 
 be a local committee in each city having a meeting of the 
 Congress, and it shall be the duty of this committee to pro- 
 vide any necessary funds and make all local arrangements 
 for the meeting satisfactory to the Executive Committee. 
 
 OFFICERS 
 
 The officers of the Southern Sociological Congress shall 
 be a President, First and Second Vice Presidents, a General 
 Secretary, a Treasurer, and a Corresponding Secretary for
 
 192 BATTLING FOR SOCIAL BETTERMENT 
 
 each State. All of these officers shall be elected annually 
 by the Congress upon nomination of the Committee on 
 Organization. 
 
 COMMITTEES 
 
 The standing committees shall be an Executive Com- 
 mittee; a committee on each subject which it is proposed to 
 discuss at the next meeting of the Congress, to be appointed 
 by the Committee on Organization ; and a committee, com- 
 posed of the Chairmen of these standing committees, whose 
 duty it shall be to report a social program before the close 
 of the Congress, and to which committee all resolutions 
 shall be referred without debate. 
 
 The Executive Commitee shall consist of the President, 
 the Treasurer, one member from each Southern State, to 
 be elected annually by the Congress, together with the ex- 
 Presidents of the Congress. The members of the other 
 standing committees shall likewise be elected annually. 
 
 The President shall at the opening session appoint a 
 Committee on Organization, whose duty it shall be to select 
 topics for discussion and nominate officers and committees 
 for the following Congress. 
 
 The Executive Committee shall have power to transact 
 all necessary business in the interim between the meetings. 
 It may appoint sub-committees to attend to matters of de- 
 tail. Meetings of the committee shall be called by the Presi- 
 dent, and five members shall constitute a quorum during 
 the sessions of the Congress and three members in the in- 
 terim between meetings. 
 
 DUTIES OF OFFICERS 
 
 The President shall be the chief executive officer and 
 Chairman of the Executive Committee of the Congress. He 
 shall generally supervise the work of the committees, and 
 shall have power to accept resignations and fill vacancies 
 among the officers or committees. In the event of a vacancy 
 in the office of President, it shall be filled by the First Vice 
 President; and in the event of a vacancy in the office of 
 First Vice President, it shall be filled by the Second Vice 
 President.
 
 CONSTITUTION AND BY-LAWS OF THE CONGRESS 193 
 
 The General Secretary shall be ex officio Secretary of 
 the Executive Committee. He shall conduct the corre- 
 spondence of the Congress with officers, committees, and 
 others under the direction of the President. He shall dis- 
 tribute the announcements and programs and keep a cor- 
 rect roll of members. He shall receive all membership fees 
 and proceeds of sales of the reports of the proceedings, and 
 pay the same promptly to the Treasurer. He shall receive 
 such compensation and allowance for expenses as may be 
 fixed by the Executive Committee, and shall perform such 
 other duties as shall be ordered by the Executive Com- 
 mittee. 
 
 The Treasurer shall receive and disburse all moneys of 
 the Congress. All disbursements shall be made only upon 
 the order of the General Secretary, approved by the Presi- 
 dent or by some member of the Executive Committee to be 
 named by the President. 
 
 The retiring President of the Congress and the General 
 Secretary shall have charge of the editing and publishing 
 of the Proceedings. 
 
 The Corresponding Secretaries shall endeavor to stimu- 
 late interest in the Congress in their respective States, and 
 shall render annual reports to the General Secretary as to 
 social, civic, and economic progress within the said States. 
 
 PROGRAM AND PROCEDURE 
 
 The program for each annual meeting shall be arranged 
 by the President in consultation with the Chairman of each 
 standing committee, and it shall be submitted to the Execu- 
 tive Committee for its approval. 
 
 All papers shall first be presented to the Executive Com- 
 mittee before they are read to the Congress. 
 
 AMENDMENTS 
 
 These by-laws may be amended by a majority vote at 
 any meeting of the Congress, provided that all amendments 
 shall first be submitted to the Executive Committee. 
 
 13
 
 194 BATTLING FOR SOCIAL BETTERMENT 
 
 AMENDMENT TO THE CONSTITUTION 
 
 AT the regular session of the Southern Sociological Con- 
 gress at the Orpheum Theatre in Memphis, May 8, 1914, 
 the Executive Committee recommended that the by-law re- 
 garding the time and place of meeting be changed by strik- 
 ing out the words, "except that it shall meet with the Na- 
 tional Conference of Charities and Correction when it meets 
 in the South," and make it to read: "The Southern Socio- 
 logical Congress shall meet once each year at such time 
 and place as may be designated by the Committee on Time 
 and Place." 
 
 The recommendation was adopted by the Congress by 
 unanimous vote.
 
 ORGANIZATION OF THE CONGRESS 195 
 
 ORGANIZATION OF THE CONGRESS 
 
 OFFICERS 
 
 President Gov. William H. Mann, Richmond, Va. 
 
 First Vice President. . .Rev. John E. White. D.D., LL.D., Atlanta, Ga. 
 
 Second Vice President Miss Fannie E. S. Heck, Raleigh, N. C. 
 
 Treasurer Mr. M. E. Holderness, Nashville, Tenn. 
 
 General Secretary Mr. J. E. McCulloch, Nashville, Tenn. 
 
 Founder Mrs. Anna Russell Cole, Nashville, Tenn. 
 
 EXECUTIVE COMMITTEE 
 
 Gov. William H. Mann, Chairman Richmond, Va. 
 
 Gov. Ben W. Hooper Nashville, Tenn. 
 
 Mrs. W. L. Murdock Birmingham, Ala. 
 
 Prof. C. H. Brough Fayetteville, Ark. 
 
 Dr. J. H. Dillard Charlottesville, Va. 
 
 Dr. Wickliffe Rose Washington, D. C. 
 
 Dr. Arch C. Cree Atlanta, Ga. 
 
 Prof. L. L. Bernard Gainesville, Fla. 
 
 Dr. C. S. Gardner Louisville, Ky. 
 
 Prof. BT. C. Caldwell Natchitoches, La. 
 
 Miss Elizabeth Gillman Baltimore, Md. 
 
 Dr. W. S. Leathers University, Miss. 
 
 Mr. Jacob Billikopf Kansas City, Mo. 
 
 Mr. Clarence Poe Raleigh, N. C. 
 
 Prof. Jerome Dowd Norman, Okla. 
 
 Judge J. A. McCullough Greenville, S. C. 
 
 Mr. W. R. Cole Nashville, Tenn. 
 
 Prof. C. S. Potts Austin, Tex. 
 
 Prof. E. H. Vickers Morgantown, W. Va. 
 
 Mr. M. E. Holderness Nashville, Tenn. 
 
 Mr. J. E. McCulloch, Secretary Nashville, Tenn. 
 
 STATE CORRESPONDING SECRETARIES 
 
 Judge W. H. Thomas Montgomery, Ala. 
 
 Mr. M. A. Auerbach Little Rofjk, Ark. 
 
 Mr. Walter S. Ufford Washington, D. C. 
 
 Mr. Marcus C. Fagg Jacksonville, Fla. 
 
 Rev. C. C. Jarrell Athens, Ga. 
 
 Miss Frances Ingram _. Louisville, Ky. 
 
 Miss Jean M. Gordon New Orleans, La. 
 
 Mr. J. W. Magruder Baltimore, Md. 
 
 Dr. A. A. Kern Jackson, Miss. 
 
 Mr. Roger N. Baldwin St. Louis, Mo. 
 
 Miss Daisy Denson Raleigh, N. C. 
 
 Miss Kate Barnard Oklahoma City, Okla. 
 
 Miss E. McClintock Columbia, S. C. 
 
 Mr. James P. Kranz Memphis, Tenn. 
 
 Mr. R. J. Newton Austin, Tex. 
 
 Dr. E. G. Williams Richmond, Va. 
 
 Miss Elizabeth Cummins Wheeling, W. Va.
 
 196 BATTLING FOR SOCIAL BETTERMENT 
 
 STANDING COMMITTEES 
 
 PUBLIC HEALTH 
 
 Dr. W. S. Rankin, Chairman, Raleigh, N. C. 
 Mr. R. J. Newton, Secretary, Austin, Tex. 
 
 Dr. Scale Harris, Mobile, Ala. Mr. L. A. Halbert, Kansas City, Mo. 
 Dr. J. L. Green, Little Rock, Ark. Col. J. L. Ludlow, Winston-Salem 
 Dr. Cressy L. Wilbur, Washington, Dr. Irwin Wellston, Oklahoma City 
 
 D. C. Mayor W. H. Gibbes, Columbia, 
 
 Dr. Morgan Smith, Little Rock S. C. 
 
 Miss Rosa C. Lowe, Atlanta, Ga. Mrs. S. S. Crockett, Nashville 
 Dr. Oscar Dowling, New Orleans Dr. M. V. Godbey, Charleston, W. 
 Dr. William Burdick, Baltimore Va. 
 
 Dr. John C. Herrington, Asylum, Dr. E. G. Williams, Richmond, Va. 
 
 Miss. Dr. Powhatan S. Schenck, Norfolk, 
 
 Dr. E. A. Roan, Wesson, Miss. Va. 
 
 COURTS AND PRISONS 
 
 Hon. John H. DeWitt, Chairman, Nashville, Tenn. 
 Prof. C. S. Potts, Secretary, Austin, Tex. 
 
 Judge W. H. Thomas, Montgomery Judge Theo. D. B. Grear, Vinita, 
 Mr. Durand Whipple, Little Rock, Okla. 
 
 Ark. Judge J. A. McCullough, Green- 
 
 Mr. Wm. H. Baldwin, Washington, ville, S. C. 
 
 D. C. John Highsaw, Memphis, Tenn. 
 
 Prof. Arthur Williams, Tallahas- Mr. Lewis T. Baxter, Nashville 
 
 see, Fla. Miss Louise F. Price, Richmond, Va. 
 
 Mr. Phillip Weltner, Atlanta, Ga. Rev. G. G. Smeede, Jackson, Miss. 
 Mr. A. J. C. Wells, Frankfort, Ky. Prof. Maurice Parmelee, Columbia, 
 Lewis H. Levin, Baltimore, Md. Mo. 
 
 Rev. J. T. Maston, Richmond, Va. Judge W. J. Bacon, Memphis, Tenn. 
 Dr. W. H. Gates, Montgomery, 
 
 Ala. 
 
 CHILD WELFARE 
 
 Dr. A. J. McKelway, Chairman, Washington, D. C. 
 Dr. A. T. Jamison, Secretary, Greenwood, S. C. 
 
 Mrs. W. L. Murdock, Birmingham Mr. George L. Sehon, Louisville 
 Mr. M. A. Auerbach, Little Rock Miss Jean M. Gordon, New Orleans 
 Miss Julia C. Lathrop, Washington,Mr. Roger N. Baldwin, St. Louis 
 
 D. C. Mr. Alex. Fitzhugh, Vicksburg 
 
 Mr. Marcus C. Fagg, Jacksonville Miss Nola McKinney, Fairmont, 
 Miss Elenor Raoul, Atlanta, Ga. W. Va. 
 
 Mr. W. S. Swift, Greensboro, N. C.Mr. Chas. F. Spiess, New Mexico 
 Miss Kate Barnard, Oklahoma CityMr. M. G. Cunniffe, Crown King, 
 Dr. J. R. Jewell, Fayetteville, Ark. Arizona 
 Mrs. Beverly Mumford, Richmond, 
 
 Va. 
 
 ORGANIZED CHARITIES 
 
 Mr. Joseph C. Logan, Chairman, Atlanta, Ga. 
 Mrs. J. C. Love, Secretary, Houston, Tex. 
 
 Mr. Wm. M. McGarth, Birming- Miss Helen B. Pendleton, Savaa- 
 ham, Ala. nah, Ga.
 
 ORGANIZATION OF THE CONGRESS 197 
 
 Mr. John Melpolder, Fort Smith, Mr. E. C. Dinwiddie, Washington, 
 
 Ark. D. C. 
 
 Miss Eloise Stewart, Columbus, Ga.Mrs. C. H. Alexander, Jackson, 
 Miss Cora M. Bain, Louisville, Ky. Miss. 
 Mr. Chas. H. Patterson, New Or- Dr. I. Lewinthal, Nashville, Tenn. 
 
 leans, La. Mr. Gaston C. Raoul, Chattanooga, 
 
 Miss Irene McAlpine, Cumberland, Tenn. 
 
 Md. Mr. Barton Myers, Norfolk, Va. 
 
 Mr. John L. Green, Jackson, Miss. Mr. James Buchanan, Richmond 
 Prof. Neil Carruthers, Fayette- Dr. J. C. Futrell, Fayetteville, Ark. 
 
 ville, Ark. Mr. George F. Damon, Kansas City, 
 
 Mr. E. W. Ogden, Knoxville, Tenn. Mo. 
 
 RACE RELATIONS 
 
 Dr. James H. Dillard, Chairman, Charlottesville, Va. 
 Dr. W. D. Weatherford, Secretary, Nashville, Tenn. 
 
 Dr. J. R. Deloach, Athens, Ga. Bishop T. D. Bratton, Jackson, 
 Mr. J. L. Sibley, Montgomery, Ala. Miss. 
 
 Mr. L. M. Favrot, Little Rock, Ark.Maj. R. R. Moton, Hampton, Va. 
 Dr. Thomas Jesse Jones, Washing- Dr. C. B. Wilmer, Atlanta, Ga. 
 
 ton, D. C. Rev. J. G. Snedecor, Tuscaloosa, 
 
 Prof. E. C. Branson, Athens, Ga. Ala. 
 Miss Grace Bigelow House, St. Mr. A. H. Stone, Dunleith, Miss. 
 
 Helena Island, S. C. Rev. H. K. Boyer, Winston-Salem, 
 
 Hon. William H. Fleming, Au- N. C. 
 
 gusta, Ga. Dr. J. D. Hammond, Augusta, Ga. 
 
 Mr. Arch Trawick, Nashville, Bishop W. R. Lambuth, Nashville 
 
 Tenn. Dr. George W. Hubbard, Nashville 
 
 Rev. John Little, Louisville, Ky. Rev. A. J. Barton, Waco, Tex. 
 Bishop W. P. Thirkield, New Or- Dr. H. B. Frissell, Hampton, Va. 
 
 leans, La. Miss Lucy Laney, Augusta, Ga. 
 
 Prof. W. S. Sutton, Austin, Tex. Prof. C. S. Morse, Columbia, S. C. 
 
 CHURCH AND SOCIAL SERVICE 
 
 Dr. John A. Rice, Chairman, Fort Worth, Tex. 
 Rev. A. M. Trawick, Secretary, Nashville, Tenn. 
 
 Miss Eva Reichardt, Little Rock Dr. E. L. Powell, Louisville, Ky. 
 
 Miss Mabel K. Howell, Kansas CityProf. David S. Hill, New Orleans 
 
 Mrs. John Little, Louisville, Ky. Dr. J. H. Apple, Baltimore, Md. 
 
 Rev. William J. Kirby, Washing- Bishop Theodore D. Bratton, Jack- 
 ton, D. C. son, Miss. 
 
 Capt. W. F. Gwynne, Fort Myers, Rabbi Emanuel Sternheim, Baton 
 Fla. Rouge, La. 
 
 Dr. J. E. White, Atlanta, Ga. Dr. C. S. Gardner, Louisville, Ky. 
 
 Bishop Robert Strange, Wilming- Mr. John P. Pettyjohn, Lynchburg 
 ton, N. C. Mr. J. L. Roper, Norfolk, Va. 
 
 Pres. E. M. Poteat, Greenville, S. C.Rev. Frank Jackson, Bluefield, W. 
 
 Dr. J. E. Clark, Nashville, Tenn. Va. 
 
 Father Peter A. Crumbly, Mem- Dr. C. A. Water-field, Paris, Tenn. 
 phis, Tenn. Dr. Arch C. Cree, Atlanta, Ga. 
 
 Dr. Mercer P. Logan, Nashville Dr. W. L. Poteat, Wake Forest, 
 
 Rev. H. D. Phillips, LaGrange, Ga. N. C. 
 
 COMMITTEE ON ORGANIZATION 
 
 Dr. W. D. Weatherford, Chairman, Nashville, Tenn. 
 Dr. C. H. Brough, Fayetteville, ArkDr. Ben Cox, Memphis, Tenn. 
 Dr. Arch C. Cree, Atlanta, Ga. Bishop Theodore D. Bratton, Jack-
 
 198 BATTLING FOR SOCIAL BETTERMENT 
 
 r 
 
 Miss Jean M. Gordon, New Or- son, Miss. 
 
 leans, La. Dr. C. S. Gardner, Louisville, Ky. 
 
 SOCIAL PROGRAM AND RESOLUTIONS 
 
 Dr. W. S. Rankin, Chairman, Raleigh, N. C. 
 
 Mr. John H. DeWitt, Nashville Dr. J. H. Dillard, Charlottesville, 
 Dr. A. J. McKelway, Washington, Va. 
 
 D. C. Dr. John A. Rice, Fort Worth, 
 
 Mr. J. C. Logan, Atlanta, Ga. Tex. 
 
 TIME AND PLACE 
 
 Dr. B. C. Caldwell, Chairman, Natchitoches, La. 
 Dr. C. S. Potts, Austin, Tex. Mr. John H. DeWitt, Nashville 
 
 Mr. J. P. Kranz, Memphis, Tenn. Mr. C. C. Menzler, Chattanooga 
 
 AUDITING COMMITTEE 
 
 Hon. John H. Dewitt, Chairman, Nashville 
 Mr. W. R. Cole, Nashville Mr. Lewis T. Baxter, Nashville 
 
 COMMISSION TO STUDY AND IMPROVE LIVING CONDITIONS 
 Gov. W. H. Mann, Chairman 
 
 ALABAMA TEXAS 
 
 Gov. B. B. Comer, Birmingham Dr. C. M. Bishop, Georgetown 
 
 Dr. B. F. Riley, Birmingham Dr. A. J. Barton, Waco 
 
 Dr. Booker T. Washington, Dr. M. A. Dogan, Marshall 
 Tuskegee 
 
 KENTUCKY 
 
 _ _ _ _ ARK ^ N f AS Dr. John Little, Louisville 
 
 ?/ C ; ^ Bro e h Fayetteville Dr- a s> Gardner, Louisville 
 
 Mr. A Trieschmann, Crossett Rev> W> H> sheppard, Louisville 
 James Booker, Little Rock 
 
 DISTRICT OF COLUMBIA LOUISIANA 
 
 William H. Baldwin, Washington Jr. C B. Caldwell, Natchitoches 
 Thomas Jesse Jones, Washington !? J " T M ' &"&** JJew Orleans 
 Prof. Lewis H. Moore, Washington Dr - R - E - Jones New Orleans 
 
 FLORIDA MARYLAND 
 
 Prof. Arthur Williams, TallahasseeMr. W. F. Cochran, Baltimore 
 Prof. L. L. Bernard, Gainesville Mr. J. W. Magruder, Baltimore 
 G. H. Shuhy, Jacksonville Prof. Harvey T. Pratt, Baltimore 
 
 GEORGIA MISSISSIPPI 
 
 W. Woods White, Atlanta Bishop Theodore D. Bratton, 
 Dr. J. D. Hammond, Augusta Jackson 
 
 Dr. H. R. Butler, Atlanta Gov. Earl Brewer, Jackson 
 
 NORTH CAROLINA Bishop Elias Cottrell, Holly 
 
 Gov. R. B. Glenn, Winston-Salem 
 
 Bishop Robert Strange, Wilmington MISSOURI 
 
 Bishop George W. Clinton, Prof. Maurice Parmelee, Columbia 
 
 Charlotte Dr. Roger N. Baldwin, St. Louis 
 
 SOUTH CAROLINA **' Ernest L ' ^rison, St. Louis 
 
 Judge J. A. McCullough, Green- VIRGINIA 
 
 ville Dr. J. T. Mastin, Richmond 
 
 Dr. Henry N. Snyder, SpartanburgDr. J. H. Dillard, Charlottesville 
 W. F. Andrews, Sumter Maj. R. R. Moton, Hampton
 
 ORGANIZATION OP THE CONGRESS 199 
 
 TENNESSEE WEST VIRGINIA 
 
 Bishop W. R..Lambuth, Nashville Prof. E. H. Vickers, Morgantown 
 Dr. W. D. Weatherford, Nashville Miss Elizabeth Cummins, Wheeling 
 
 Hon. J. C. Napier, Nashville Dr. Clinton Barnett, Huntington 
 
 MEMPHIS COMMITTEES 
 
 CENTRAL COMMITTEE 
 
 S. F. McDonald, Chairman J. N. Cornatzer 
 
 James Rawlings J. W. Rhea 
 
 Chas. Gerber W. C. Duttlinger 
 
 Henry Loeb Paul Towner 
 
 O. K. Houck W. B. Morgan 
 
 Boiling Sibley Thomas B. King 
 
 S. M. Williamson Mrs. Brinkley Snowden 
 
 June Rudisill Mrs. Yetta Levy 
 
 Ike Block Mrs. Sam Oppenheimer 
 
 J. A. Riechman Mrs. Ben Henderson 
 
 Mrs. J. M. McCormack Mrs. Bolton Smith 
 
 Mrs. Benjamin West John M. Tuther 
 
 Mrs. H. P. Jordan James P. Kranz, Secretary 
 
 Judge A. C. Floyd 
 
 PUBLICITY 
 
 John M. Tuther, Chairman Mrs. J. M. McCormack 
 
 Judge A. C. Floyd Mrs. Sam Phillips 
 
 Hays Flowers Harper Leach 
 
 M. E. Ailes G. W. Lemons 
 
 Emery Holmes P. N. Sholars 
 
 ENTERTAINMENT 
 
 Paul Towner, Chairman Mrs. U. S. Rogerson 
 
 Mrs. J. A. Austin Mrs. I. Samelson 
 
 Milton Binswanger Mr. and Mrs. R. B. Snowden 
 
 M. M. Bosworth Mr. and Mrs. Irby Bennett 
 
 J. S. Canale Mr. and Mrs. W. A. Smith 
 
 Miss Frances Church Miss Augusta Semmes 
 
 Robt. E. Daniels Mrs. R. L. Coffin 
 
 Mike Henderson Judge and Mrs. Francis Fentress 
 
 Doc Hottum Mrs. J. S. Patterson 
 
 Mrs. Rubie McNeil Mr. and Mrs. D. T. Schoplfield 
 
 Rev. P. A. Pugh Mr. and Mrs. Dudley Sniders 
 
 Gono Peirroto Mr. and Mrs. Walter L. Smith 
 
 Mr. and Mrs. R. O. Johnston Mr. and Mrs. N. R. Pritchard 
 
 Mrs. Elise L. Selden Mr. and Mrs. E. C. Newman 
 
 Mr. and Mrs. W. B. McLean Mr. and Mrs. H. A. Buckhart 
 
 Mr. and Mrs. Arthur Roberinson Mr. and Mrs. George Koucher 
 
 Miss Helen Kelly Mr. and Mrs. Frank Flournoy 
 
 Dr. and Mrs. A. DeLoach 
 
 RECEPTION 
 
 Hon. E. H. Crump, Chairman H. Bluthenthal 
 
 Henry Loeb, Vice Chairman Dr. W. T. Black 
 
 Mrs. Frances Anderson Albert W. Biggs 
 
 Miss Mamie Abel Milton Binswanger 
 
 Mrs. Milton Anderson F. H. Becker 
 
 Mrs. Fred Anderson Rev. Edmonds Bennett 
 
 Mrs. J. A. Austin Thos. B. Blake 
 
 J. C. Ayres W. J. Bacon 
 
 Ed Alperin Mrs. H. H. Boyd
 
 200 
 
 BATTLING FOR SOCIAL BETTERMENT 
 
 Miss Sara Alban 
 Mrs. Worthem Agee 
 Dr. H. T. Brooks 
 Mrs. Brady 
 C. W. Butler 
 Frank Barton 
 Chas. E. Brown 
 Mrs. Edwin Bell 
 Mrs. Bettie Bridges 
 Mrs. Dr. Black 
 Miss Willie C. Byrnes 
 M. M. Bosworth 
 Mrs. W. J. Britton 
 Frank S. Bragg 
 J. P. Bailey 
 C. F. Bauer 
 L. L. Bebout 
 
 B. H. Betts 
 J. R. Bierma 
 
 C. S. Blackburn 
 Wm. Bollinger 
 E. E. Bookmiller 
 E. S. Brown 
 
 R. L. Durel 
 
 Mrs. Alex Block 
 
 Mrs. Leon Beckers 
 
 Rev. Collins 
 
 Dr. A. B. Curry 
 
 Rev. Ben Cox 
 
 Rev. Peter Crumbly 
 
 I. N. Chambers 
 
 J. S. Canale 
 
 R. Cohn 
 
 Mrs. M. Chqpsky, Jr. 
 
 Miss Mattie Cunningham 
 
 Miss Frances Church 
 
 Mrs. Eugene Clark 
 
 Dr. Willis C. Campbell 
 
 Mrs. R. L. Coffin 
 
 Mrs. J. R. Crutcher 
 
 Mrs. E. H. Cronk 
 
 Miss Ida Cole 
 
 T. F. Calhoun 
 
 R. E. Caradine 
 
 C. G. Carothers 
 R. B. Clinton 
 J. D. Collier 
 
 L. P. Cook 
 M. E. Chism 
 O. H. Cleveland 
 W. B. Cleveland 
 R. G. Copeland 
 W. S. Craddock 
 E. S. Crawford 
 R. L. Crofton 
 
 D. W. DeHaven 
 
 Mrs. Louis Donelson, Jr. 
 Rev. Judson Davis 
 W. T. Day 
 
 J. B. Barry 
 Dr. John C. Bell 
 Mrs. Irby Bennett 
 Dr. Dunavant 
 Albert Dreyfuss 
 Thomas Dies 
 Ennis Douglass 
 
 E. L. Daly 
 
 F. C. Demuth 
 Dr. E. C. Ellett 
 J. P. Edrington 
 Mrs. B. M. Estes 
 
 Mr. W. C. Edmondson 
 
 Mrs. W. C. Edmondson 
 
 Miss Katherin Estes 
 
 George Ellman 
 
 Eaton Elder 
 
 R. R. Ellis 
 
 W. G. Erskine 
 
 J. L. Evans 
 
 Mrs. L. H. Estes 
 
 Rabbi Wm. H. and Mrs. Fineshriber 
 
 George W. Fisher 
 
 Mrs. Lawrence Falls 
 
 John R. Flippin 
 
 William R. Friedel 
 
 Mrs. J. D. Fulmer 
 
 Mrs. Katherine R. Floyd 
 
 Dr. Bryce Fountaine 
 
 Mrs. Harold Fortune 
 
 Elliott Fontaine 
 
 H. W. Fisher 
 
 Dr. M. Goltman 
 
 Elias Gates 
 
 Rt. Rev. Thos. F. Gailor 
 
 Mrs. Cyrus Garnsey, Jr. 
 
 Mrs. John Gaston 
 
 Mrs. Ben Goodman 
 
 Walter Goodman 
 
 Dr. T. C.' Graves 
 
 Mrs. Robert Galloway 
 
 W. A. Gage 
 
 L. H. Graves 
 
 Cornelia Godby 
 
 J. C. Gilbert 
 
 Nat S. Graves 
 
 Mrs. Daniel Grant 
 
 Mrs. Bright Goodbar 
 
 Mr. and Mrs. Leo Goodman 
 
 Miss Celia Gassen 
 
 Mrs. J. H. Griffith 
 
 J. W. Gates 
 
 J. M. Goff 
 
 C. J. Goodman 
 
 J. A. Goodman 
 
 H. F. Gorman 
 
 W. C. Graves 
 
 Mrs. Meyer Gattman 
 
 Dr. Marcus Haase
 
 ORGANIZATION OF THE CONGRESS 
 
 201 
 
 Chas. G. Dean 
 
 J. B. Duncan 
 
 Mrs. Robert Daniels 
 
 Miss Ida Henry 
 
 Mike Henderson 
 
 Mrs. N. P. Harris 
 
 Mrs. W. J. Hunt 
 
 Miss Effie Heiskell 
 
 Dr. Cummings Harris 
 
 Mrs. N. P. Hill 
 
 C. C. Hansen 
 
 W. T. Hale 
 
 Dr. Henderson 
 
 Dr. J. J. Hobson 
 
 R. C. Hobson 
 
 Frank F. Hill 
 
 Mrs. E. J. Hobbs 
 
 J. H. Haylow 
 
 Lamar Heiskell 
 
 Warner Hodges 
 
 A. E. Jennings 
 
 R. O. Johnston 
 
 C. D. Johnston 
 
 F. G. Jones 
 
 Miss Dorothy Jones 
 
 Miss Geraldine Jones 
 
 Dr. A. G. Jacobs 
 
 Simon Jacobs 
 
 Mrs. Homer Jones 
 
 Mrs. Arthur Jacobs 
 
 Dr. Elizabeth Kane 
 
 P. C. Knowlton 
 
 Mrs. Kimbrough 
 
 E. C. Klaiber 
 
 H. Katz 
 
 Mr. and Mrs. P. Harry Kelly 
 
 Mrs. P. C. Knowlton 
 
 Rev. T. W. Lewis 
 
 E. B. Lemaster 
 
 Ed Langley 
 
 Miss Rosa Lee 
 
 Mrs. F. S. Latham 
 
 S. L. Lee 
 
 Mrs. Henry Lewis 
 
 Geo. C. Love 
 
 Mrs. Robert Lockwood 
 
 Mrs. J. H. Lumpkin 
 
 Mrs. T. G. Lowry 
 
 E. F. Leatham 
 
 Dr. H. Z. Landis 
 
 Mrs. Harry Lewis 
 
 Mrs. Walter McLean 
 
 J. W. McKinney 
 
 Dr. Richard McKinney 
 
 Mrs. Lucius McGehee, Jr. 
 
 Mrs. Lucius McGehee 
 
 J. D. McDowell 
 
 Mrs. J. S. McTighe 
 
 Mrs. Rubie McNal 
 
 Rev. H. P. Hunt 
 
 F. H. Heiskell 
 Doc Hottum 
 
 Mrs. Laura Morton 
 
 Miss Amy Morton 
 
 Charles W. Metcalf, Jr. 
 
 Sanford Morison 
 
 Judge Walton Malone 
 
 Rev. J. Craik Morris 
 
 Rev. R. B. Maury 
 
 J. T. Morgan 
 
 C. R. Mason 
 
 Alfred Mason 
 
 Mrs. Battle Malone 
 
 Mrs. L. T. Manker 
 
 Mrs. W. D. Mallory 
 
 Charles R. Miller 
 
 Mrs. I. L. Mock 
 
 Mrs. T. S. Miller 
 
 Mrs. W. I. Moody 
 
 Dr. Battle Malone 
 
 Dr. Edward Clay Mitchell 
 
 Dr. Alphonse Meyer 
 
 Mrs. Moore Moore 
 
 Mrs. John Martin 
 
 "Heber Moss 
 
 H. S. L. Martin 
 
 C. D. Marsilliot 
 
 Mrs. J. B. Mathis 
 
 St. Elmo Newton 
 
 Mrs. R. G. Newsum 
 
 Mrs. L. N. Nolan 
 
 Mrs. J. P. Oliver 
 
 C. C. Ogilvie 
 
 Mrs. J. C. Ottinger 
 
 J. C. Ottinger 
 
 A. B. Pittman 
 Rev. P. A. Pugh 
 John R. Pepper 
 
 B. F. Powell 
 Mrs. Sam Phillips 
 George W. Pease 
 William Pritchard 
 J. A. Price 
 
 Miss Plummer 
 Miss Jennie Proudfit 
 Mrs. J. W. Proudfit 
 L. G. Pape 
 Mrs. Joseph Peters 
 Mrs. Robert Proudfit 
 Mrs. E. S. Polk 
 Mrs. L. E. Patton 
 
 G. E. Patteson 
 W. C. Paul 
 
 E. W. Porter 
 
 C. B. Quinn 
 
 Rev. J. W. Rowlett 
 J. V. Rush 
 
 F. W. Roudebush
 
 202 
 
 BATTLING FOR SOCIAL BETTERMENT 
 
 E. L. McRae 
 
 B. L. Mallery 
 M. H. Mayor 
 
 Miss Amelia Russell 
 Mrs. P. B. Russell 
 Mrs. Joseph Rosenfield 
 Mrs. Frank Rice 
 Sidney Read 
 
 C. P. Rauch 
 Bolton Smith 
 Rabbi M. Sandfield 
 
 Dr. and Mrs. W. G. Somerville 
 
 C. O. Scholder 
 
 Mrs. C. D. Smith 
 
 Mrs. C. K. Smith 
 
 Mrs. P. S. Smithwick 
 
 "Mrs. W. A. Smith 
 
 Mrs. W. M. Slack 
 
 Mr. N. W. Speers 
 
 Mrs. N. W. Speers 
 
 Mrs. Abe Scharf 
 
 Leon Steinberg 
 
 Dave Steinberg 
 
 Mrs. W. C. Knight 
 
 Mrs. C. W. Carver 
 
 Mrs. S. J. Hungerford, Jr. 
 
 Miss Montgomery Copper 
 
 Mrs. C. F. Farnsworth 
 
 Mrs. T. B. King 
 
 Mrs. Ike Block 
 
 J. M. McCormack 
 
 H. P. Jordan 
 
 Benjamin G. West 
 
 H. C. Oppenheimer 
 
 Ben Henderson 
 
 Bolton Smith 
 
 C. E. Cop 
 
 William Bergschicker 
 
 Mrs. S. F. McDonald 
 
 Mrs. Charles Gerber 
 
 Mrs. June Rudisill 
 
 Mrs. James Patteson 
 
 Carol P. Cooper 
 
 Mr. and Mrs. C. P. J. Mooney 
 
 Mrs. E. H. Crump 
 
 HALLS 
 
 James Rawlings, Chairman 
 Dorian Fleming 
 John Lippit 
 Abe Lewis 
 John Flippin 
 
 Jules B. Rozier 
 
 Mrs. Isaac Reese 
 
 T. K. Riddick 
 
 Mrs. D. H. Crump 
 
 Mrs. E. M. Ellis 
 
 Mrs. J. P. Kranz 
 
 Mrs. C. G. Smith 
 
 F. E. Gary 
 
 Mrs. L. G. Van Ness 
 
 Forrest Cole 
 
 Mrs. Thomas J. McHales 
 
 Miss Ida L. King 
 
 Miss M. R. Holmes 
 
 Fred Ostenrider 
 
 William Eifler 
 
 Miss Mabel Cooper 
 
 Miss Mary Morgan 
 
 Mrs. T. O. Clinton 
 
 Mrs. J. S. Williamson 
 
 Mrs. T. J. Turley 
 
 Mrs. Philip Williams 
 
 Mrs. F. M. Milton 
 
 Rev. W. D. Buckner 
 
 Mrs. A. Y. Scott 
 
 Mrs. J. A. Riechman 
 
 Mrs. J. S. Williams 
 
 Mrs. Granville Allison 
 
 Mrs. J. J. Collins 
 
 Mrs. P. B. Anderson 
 
 Mrs. Philip Fernsioli 
 
 Mrs. W. W. Taylor 
 
 Mrs. M. L. Beecher 
 
 Mrs. A. B. DeLoach 
 
 Mrs. Herman Mette 
 
 Mrs. Isele 
 
 Mrs. S. Kelly 
 
 Mrs. Kate Hamilton 
 
 Mrs. M. Gavin 
 
 Mrs. Dudley Schoolfield 
 
 Mrs. G. D. Burgess 
 
 Miss Olive Caldwell 
 
 F. E. Gary 
 
 Mrs. Carutners Ewing 
 
 Miss Frances Cole 
 
 AND HOTELS 
 
 C. J. Haase 
 Hugh Estes 
 W. A. Taylor 
 Mabel Williams 
 Charles Gerber 
 
 CONFERENCE HEADQUARTERS 
 
 June Rudisill, Chairman 
 
 Boiling Sibley 
 
 C. T. McCabe 
 
 J. T. Morgan 
 
 O. H. Perry 
 
 S. M. Williamson 
 
 George B. McLean 
 W. C. Duttlinger 
 W. P. Day 
 
 Mrs. Willie V. Byrnes 
 Mrs. M. S. Chapsky 
 Charles G. Dean
 
 ORGANIZATION OF THE CONGRESS 203 
 
 J. N. Cornatzer Miss A~da Turner 
 
 C. A. DeSaussure Miss Amy Morton 
 
 <ieorge H. Bower J. V. Rush 
 
 MEMBERSHIP 
 
 Mrs. H. P. Jordan, Chairman Dr. M. Haase 
 
 Mrs. Eugene Clark Miss Effie Heiskell 
 
 Miss Mamie Abel Mr. E. W. Porter 
 
 Miss Sarah Alban Mrs. Bolton Smith 
 
 Mrs. Irby Bennett Mr. C. W. Butler 
 
 Rev. Ben Cox Mrs. Fred Anderson
 
 204 BATTLING FOR SOCIAL BETTERMENT 
 
 IT was the sense of your Committee that for this year 
 the Congress should reaffirm the program adopted at the 
 Congress in Nashville in 1912, as follows: 
 
 To us it seems that this Congress must stand 
 
 For the abolition of the convict lease and contract sys- 
 tems, and for the adoption of modern principles of prison 
 reform. 
 
 For the extension and improvement of juvenile courts 
 and juvenile reformatories. 
 
 For the proper care and treatment of defectives, the 
 blind, the deaf, the insane, the epileptic, and the feeble- 
 minded. 
 
 For the recognition of the relation of alcoholism to dis- 
 ease, to crime, to pauperism, and to vice, and for the adop- 
 tion of appropriate preventive measures. 
 
 For the adoption of uniform laws of the highest stand- 
 ards concerning marriage and divorce. 
 
 For the adoption of the uniform law on vital statistics. 
 
 For the abolition of child labor by the enactment of 
 the uniform child labor law. 
 
 For the enactment of school attendance laws, that the 
 reproach of the greatest degree of illiteracy may be re- 
 moved from our section. 
 
 For the suppression of prostitution. 
 
 For the solving of the race question in a spirit of help- 
 fulness to the negro and of equal justice to both races. 
 
 For the closest cooperation between the Church and all 
 social agencies for the securing of these results.
 
 RESOLUTIONS ADOPTED BY THE CONGRESS 205 
 
 RESOLUTIONS ADOPTED BY THE CONGRESS 
 
 Resolved, That a Committee be appointed from this Con- 
 gress to bring to the attention of all the Churches, white 
 and colored, and to the common councils of all the cities of 
 the South, the living conditions of the people in their midst, 
 to the end that the necessary steps may be taken to make 
 such conditions comfortable and healthful. 
 
 Resolved, 1. That very cordial appreciation be and is 
 hereby expressed for the hospitality and the help extended 
 by this good city of Memphis and its citizens in the realiza- 
 tion of the work of this Congress. 
 
 2. That we thank the railroad officials, the street rail- 
 way management, their officers and employees, and the 
 hotels for uniform and efficient courtesy and service. 
 
 3. That we especially recognize and value the laborious 
 and indispensably useful work of the Commercial- Appeal, 
 the Scimitar, and the Press, and the painstaking considera- 
 tion and cooperation of the local committee. 
 
 4. That we express our especial gratitude to the man- 
 agement of the Orpheum Theatre, to the pastors and official 
 members of the Central Baptist Church, and to the First 
 Methodist Church. 
 
 These have been the living illustrations of what this 
 Congress stands for friendship, brotherhood, and cooper 
 ation.
 
 206 
 
 BATTLING FOR SOCIAL BETTERMENT 
 
 MEMBERSHIP LIST 
 
 NOTE. Names marked with a star () are sustaining members, those 
 marked with a double star (*) are life members, those marked with a dagger 
 (f) are contributing active members, while all others are active members. 
 
 ALABAMA 
 
 Alstork, Bishop J. W. 
 fAmigh, Miss Ophelia L. 
 Andrews, Miss Ludie 
 Armes, Miss Ethel 
 Attwell, Ernest T. 
 Bidgood, Prof. Lee 
 Binford, H. Connard 
 Birmingham Public Library 
 Bowen, Miss Cornelia 
 Bowen, Rev. C. A. 
 Bowie, Mr. Sydney J. 
 Boyd, C. J. 
 Bray, Dr. J. A. 
 Bridges, Rev. W. S. 
 *Bromberg, Frederick G. 
 Brown, Charles A. 
 Brown, Prof. J. W. 
 *Buchanan, Walter S. 
 Carnley, J. A. 
 Clark, P. H. 
 Clay, Miss Ida V. 
 Crawford, George G. 
 Crim, Miss Dorothy S. 
 Crumpton, William C. 
 Daily, S. M. 
 Davidson, James L. 
 Davie, Dr. M. S. 
 Dickens, Mrs. Carrie McGill 
 Dickerson, Charles H. 
 Eaves, Rev. George 
 Ellis, J. B. 
 Evans, Aurelius A. 
 Evans, F. W. 
 Fonde, Miss Elizabeth 
 Foucett, Robert S. 
 Frazer, Dr. T. H. 
 Gamble, Rev. Gary 
 Glennon, Mrs. James K. 
 Godbold, Norman D. 
 Goldstein, Mrs. Julius G. 
 Green, Mrs. Lemuel Bailey 
 Green, Lemuel Bailey 
 Grogan, Dr. J. O. 
 Grubb, Judge W. I. 
 Hallowell, Miss Emily 
 Harris, Dr. Seale 
 Haysmer, A. J. 
 
 Hearin, J. B. 
 
 Hobson, S. A. 
 
 Holloway, Prof. William H. 
 
 Howard, Rev. H. C. 
 
 Hunter, Miss Alice 
 
 Jacobs, Ben M. 
 
 Jemison, Robert, Jr. 
 
 John, Samuel W. 
 
 Jones, Miss Lulie 
 
 Jordan, Mrs. Mary R. 
 
 Judkins, Rev. R. C. 
 
 fKaul, Mr. J. L. 
 
 Kirkpatrick, Mrs. S. 
 
 Latham, L. P. 
 
 Laird, H. W. 
 
 Lee, J. R. E. 
 
 Lee, Lawrence H. 
 
 Library Ala. Girls' Tech. Institute 
 
 Library State Dept. of Archives 
 
 and History 
 
 Library University of Alabama 
 MacBrein, Miss Julia F. 
 MacLean, Miss Helen 
 Malone, Miss Sarah 
 Marshall, Miss Maybelle 
 Martin, Dr. W. E. 
 Mason, Dr. U. G. 
 Matlock, J. D. 
 McDonald, W. C. 
 *McCormick, Miss M. V. 
 McGrath, William M. 
 McNeill, Rev. H. H. 
 Miller, E. E. 
 Moorman, C. H. 
 *Munger, R. S. 
 Murdock, Mrs. W. L. 
 Murphy, Samuel D. 
 Nealy, Dr. N. N. 
 Nixon, Prof. H. C. 
 Gates, Dr. W. H. 
 Owen, Dr. Thomas M. 
 Parke, Dr. Thomas D. 
 Pettiford, W. R. 
 Pickering, William 
 Ramsey, J. B. 
 Reynolds, M. C. 
 Riley, Dr. B. f.
 
 MEMBERSHIP LIST 
 
 207 
 
 ALABAMA-Continued 
 
 Rumph, Miss Mary 
 Scott, Emmett J. 
 Searcy, Dr. J. T. 
 Searight, Mrs. M. W. 
 Sibley, Prof. James L. 
 Slaton, Rev. S. T. 
 Smith, E. E. 
 Snedecor, Rev. J. G. 
 Sparker, Miss Annie Laurie 
 Spagins, Robert E. 
 Steele, O. L. 
 Steele, R. T. 
 Thomas, Judge C. E. 
 Thomas, Judge E. Perry 
 Thomas, Judge William H. 
 
 Thorn, Miss Charlotte R. 
 Tidwell, R. E. 
 Wadsworth, J. B. 
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 Brown, Mrs. G. A. 
 Connell, J. H. 
 Davis, Dr. Frank P. 
 Dearing, W. S. 
 Ehler, Mrs. Annette B. 
 Eskridge, J. B. 
 Griner, Rev. George W. 
 Hester, Mrs. G. B. 
 Hinshaw, Elihu B. 
 
 Metcalf, Irving W. 
 Library Ohio State 
 Penn, Dr. I. G. 
 tWilliams, Mrs. D. L. 
 
 OKLAHOMA 
 
 Library Okla. A. and M. College 
 Miller, Dr. A. C. 
 Mayes, S. H. 
 Moody, Calvin B. 
 Pearl, Miss N. M. 
 Scroggs, J. W. 
 Spaulding, Mrs. H. B. 
 Templeton, Mrs. John L. 
 Wilson, R. H. 
 
 OREGON 
 
 Hizer, Clay 
 
 Library Portland Association 
 
 Library Oregon State 
 
 PENNSYLVANIA 
 
 Batten, S. Z. 
 Flood, Dr. Theodore L. 
 Jordan, Dr. L. G. 
 Patterson, W. B. 
 
 Scharff, Mr. Marrice 
 Stewart, Miss Eloise 
 Thompson, Rev. A. C. 
 
 RHODE ISLAND 
 Library Brown University 
 
 SOUTH CAROLINA 
 
 Allen, Mrs. J. W. 
 Andrews, W. T. 
 Bethea, Mr. Andrew J. 
 Camak, Rev. D. E. 
 Carlisle, Howard B. 
 Carlisle, Rev. M. L. 
 Carroll, Richard 
 Chamberlayne, Dr. Lewis P. 
 Cleaves, Rev. N. C. 
 fCooley, Miss Rossa B. 
 Cromer, George B. 
 Dabbs, Mrs. E. W. 
 Douglas, D. M. 
 Duncan, Dr. Watson B. 
 DuRant, Charlton 
 Durham, D. C. 
 Fant, Mrs. Rufus 
 Finlay, Rev. K. G. 
 Fisher, Mrs. T. H. 
 Flora, A. C. 
 Gibbs, Mayor W. H. 
 Goodwin, Rev. G. A. 
 
 Graham, Allen J. 
 Harns, J. H. 
 
 House, Miss Grace Biglow 
 Hydrick, Miss Ellie L. 
 Jamison, A. T. 
 Johnson, Mrs. Ralph 
 Keyserling, William 
 King, Dr. A. T. 
 King, R. H. 
 Levy, Dr. James R. 
 Library Clemson College 
 Library Furman College 
 Library Newberry College 
 Library University South Carolina 
 Library Winthrop N. and I. Col- 
 lege 
 
 Library Wofford College 
 Ligon, Mrs. A. C. 
 Lumpkin, Dr. H. H. 
 Marshall, C. R. 
 McClintock, Miss E. E. 
 McCullough, Judge J. A.
 
 MEMBERSHIP LIST 
 
 217 
 
 SOUTH CAROLINA-Continued 
 
 McDow, Hon. Thomas F. 
 Melton, W. M. 
 Montgomery, Rev. J. H. 
 Montgomery, Miss Mabel 
 Morse, Dr. Josiah 
 Otts, James C. 
 Patton, Dr. W. B. 
 Poteat, President Ed M. 
 Preston, Miss Caroline H. 
 Quick, Geo. W. 
 Ray, Miss Bessie 
 tSands, Mrs. A- E. 
 
 Adamson, John C. 
 Anderson, Dr. W. B. 
 Armstrong, J. V. 
 Arnstein, Mrs. Max B. 
 Atkins, Dr. Jessie B. 
 Bachelder, Mrs. Mary E. 
 Bachman, Dr J. W. 
 Bachman, Dr. Geo. 0. 
 Bang, Mrs. M. P. 
 Barnwell, Mrs. B. W. 
 Barton, Col. O. C. 
 Baxter, Lewis T. 
 Bayer, Prof. J. H. 
 Becker, Fred G. 
 Bell, Rev. B. R. 
 Bell, Claude J. 
 * Benedict, Rev. C. K. 
 Bennie, George E. 
 tBenson, John T. 
 Bernhardt, L. J. 
 Berry, Miss Sarah 
 Bickley, Mrs. Joseph T. 
 fBinswanger, Milton S. 
 Bishop, Rev. E. A. 
 Booker, Dr. George W. 
 Boswell, Rev. Ira M. 
 Bourne, William R. 
 Bowers, Duke C. 
 Boyd, W. B. 
 Brading, J. E. 
 Braithwaite, Oswald B. 
 Brandon, C. H. 
 Brister, J. W. 
 Broughton, V. W. 
 Browne, H. L. 
 *Brown, J. W. 
 Brush, Dr. C. E. 
 Buckner, Dr. M. G. 
 tBuffett, Mrs. Helen C. 
 Burchett, A. S. J. 
 Burt, Dr. Robert T. 
 Bushnell, Miss L. E. 
 Caine, Miss Mamie 
 
 Smith, Mrs. S. M. 
 
 Stevens, John 
 
 Summers, A. W. 
 
 Sylvan, Gustaf 
 
 Tate, W. K. 
 
 Valentine, President B. W. 
 
 Watkins, Asa D. 
 
 Watson, Prof. P. B. 
 
 Weltner, C. E. 
 
 Wilbur, Walter B. 
 
 Wilkinson, R. S. 
 
 TENNESSEE 
 
 Calhoun, Prof. A. W. 
 Campbell, Lemuel R. 
 Cannon, Dr. James 
 Carr, S. F. 
 Carre, Henry B. 
 Carson, Sam 
 Carter, F. A. 
 Carter, Prof. Thomas 
 Carter, Bishop T. C. 
 Chambers, Mrs. W. A. 
 Chappell, Dr. E. B. 
 Chauncey, Richard 
 Chavannes, A. L. 
 Chavis, Rev. J. D. 
 Choate, A. E. W. 
 Christopher, C. C. 
 Claiborne, Rev. W. S. 
 Clarke, Battle 
 Clarke, James E. 
 Clement, Rev. A. E. 
 Cockrill, M. S. 
 **Cole, Mrs. Anna Russell 
 Cole, Whitefoord R. 
 Coleman, P. J. 
 Collier, W. C. 
 Conroy, John J. 
 Cooper, Miss Montgomery 
 Cornelius, B. F. 
 Cox, Rev. Benjamin 
 Crockett, Mrs. S. S. 
 Crumbly, Father Peter A. 
 *Crump, F. M. 
 Curry, A. B. 
 Cullom, Dr. M. M. 
 Cuninggim, Prof. J. L. 
 Dake, Dr. R. W. 
 Dale, W. A. 
 Daniel, Mrs. Will 
 Davenport, Sam G. 
 Davie, J. F. 
 Davis, Miss Harriett 
 Daniel, H. C. 
 Dean, Charles G.
 
 218 
 
 BATTLING FOR SOCIAL BETTERMENT 
 
 TENNESSEE-Continued 
 
 DeLoney, J. L. 
 Demby, Dr. E. Thomas 
 Demby, Mrs. Dan 
 Detwiler, Dr. G. H. 
 DeWitt, John H. 
 Diehl, Rev. C. E. 
 Dobbs, Rev. D. A. 
 Dorris, Finley M. 
 Douglas, R. C. 
 Douglas, Dr. A. E. 
 Dozier, Mrs. N. B. 
 Dreyfus, Albert 
 Durham, H. W. 
 Dutton, Miss Emily H. 
 Eakin, Joseph W. 
 Eastman, Charles H. 
 Eastman, Mrs. Charles H. 
 Eaton, Mrs. K. T. 
 Eleazer, Robert B. 
 Ellett, E. C. 
 
 Elliott, Mrs. Margaret G. 
 Ellman, George 
 Fall, Mrs. Joseph 
 Ferger, J. F. 
 Fisher, F. L. 
 Fitzgerald, Miss Mary 
 Fitzgerald, W. H. 
 Fletcher, Robert S., Jr. 
 Frank, Manuel 
 Franklin, Rev. W. H. 
 Frazier, Cecil R. 
 Freeman, Rev. W. A. 
 Frick, John 
 Fuller, Rev. T. O. 
 Gailor, Bishop Thomas F. 
 Gaisford, Cecil 
 Gill, Miss L. D. 
 Glocker, Theodore W. 
 Goddey, Miss Cornelia 
 Golden, H. 
 Goodman, J. A. 
 Graves, Miss Clara 
 Green, Dr. H. M. 
 Green, Clifton H. 
 Greer, Rowan A. 
 Griggs, Dr. Button E. 
 Hale, Dr. W. J. 
 Haley, Curtis B. 
 Hall, Dr. William B. 
 Hall, R. W. 
 Hall, Marion A. 
 Hamilton, W. R. 
 Hard, W. M. 
 Harlan, Miss Sarah 
 Harris, Dr. Cummings 
 Harris, Dr. J. E. 
 Haskins, Miss Estelle 
 
 Hawkins, G. A. 
 
 Hayes, Thomas H. 
 
 Haynes, George E. 
 
 Head, Miss Mabel 
 
 Heiskell, Lamar 
 
 Heiskell, Miss Effie 
 
 Henderson, Miss Lena B. 
 
 Henderson, Mrs. Ben R. 
 
 Henderson, Mrs. Laureter 
 
 Henry, Col. Robert S. 
 
 Hermon, Mrs. Ben 
 
 Hibbs, Prof. H. H., Jr. 
 
 Highsaw, James Leonard 
 
 Hill, Miss Martha 
 
 Hinds, J. I. D. 
 
 Holderness, M. E. 
 
 Hollomon, Mrs. W. L. 
 
 Holman, Mrs. S. M. 
 
 Hooks, Julia A. 
 
 Hooper, Hon. Ben W. 
 
 Hubbard, Dr. G. W. 
 
 Hunter, J. W., Jr. 
 
 Hudson, R. F. 
 
 Jackson, C. J. 
 
 Jackson, Miss Flossie E. 
 
 Jarnagin, Mrs. G. H. 
 
 tJarrell, Miss Cora 
 
 Johnson, Mrs. John J. 
 
 Johnson, Mrs. J. W. 
 
 Johnson, Lehman 
 
 Johnson, Mrs. W. C. 
 
 Johnson, Dr. John Q. 
 
 Jones, Prof. R. L. 
 
 Jones, Mrs. K. P. 
 
 Jones, Mrs. L. H. 
 
 Jonte, N. S. 
 
 tJoyner, C. H. 
 
 Joyner, Edward 
 
 Kayhoe, Rev. J. F. F. 
 
 Keathly, J. B. 
 
 Kelly, Charles P. 
 
 Kercheval, Miss Margaret McE. 
 
 Kern, Dr. John A. 
 
 Kern, Rev. Paul B. 
 
 Kieroff, S. E. 
 
 Kilvingtpn, W. ,C. 
 
 King, Hines E. 
 
 King, Thomas B. 
 
 Kirkland, Dr. J. H. 
 
 Knight, Rev. Ryland 
 
 Kranz, James P. 
 
 Krittrelle, Dr. Andrew N. 
 
 Kumler, John A. 
 
 Lambuth. Bishop W. R. 
 
 Landrith, Dr. Ira 
 
 Langley, E. D. 
 
 Langley, Mrs. E. D.
 
 MEMBERSHIP LIST 
 
 219 
 
 TENNESSEE-Continued 
 
 Leake, M. F. 
 
 Lea, Senator Luke 
 
 Lee, Miss Rosa 
 
 Levine, A. T. 
 
 Levy & Co., Sam 
 
 Lewinthal, Rabbi Isidore 
 
 Library American Interchurch Col 
 
 lege 
 
 Library, Nashville Carnegie 
 Library Memphis Cossett 
 Library Fisk University 
 Library Goodwin Institute 
 Library State Normal School 
 Library Maryville College 
 Library Tennessee State 
 Library Tusculum College 
 Library University of Tennessee 
 Library Wesley Hall (Dept. of 
 
 Vanderbilt) 
 Lindsay, Rev. J. A. 
 Litterer, Dr. William 
 Logan, Dr. Mercer P. 
 Lott, Mrs. Clara 
 Loveman, Mrs. Adolph 
 Loventhal, Lee J. 
 Lyle, Rev. Hubert S. 
 Lynk, M. V. 
 Lyon, Dr. A. A. 
 MacDonell, Mrs. R. W. 
 Maddin, P. D. 
 Maloney, Frank 
 Manning, J. W., Sr. 
 Marmon, Jeff B. 
 Marshall, Mrs. Harriett 
 Marshall, A. L. 
 Maury, Dr. Richard B. 
 McCallie, Mrs. T. H. 
 McCord, Rev. Hugh S. 
 McCulloch, J. E. 
 McEwen, Dr. A. W. 
 McGranahan, Dr. R. W. 
 McKinney, J. W. 
 McKinney, Mrs. J. W. 
 McMichael, Rev. W. J. 
 Menzler, C. C. 
 Miller, Rev. J. H. 
 Miller, Lee F. 
 Mills, Mrs. R. M. 
 Mitchell, George 
 Mitchell, Charles 
 Molloy, Rev. J. A. 
 Moore, Dr. John M. 
 Morgan, W. H. 
 Morgan, Dr. Henry W. 
 Morris, Rev. J. C. 
 Mynders, Mrs. S. A. 
 Nashville Industrial Bureau 
 
 Neal, Mrs. E. M. 
 Nelson, Mrs. C. B. 
 Nelson, Miss Virginia 
 Niles, S. G. 
 O'Bryan Bros. 
 tOgden, Mrs. Adele C. 
 Ogden, E. W. 
 Parker, Dr. F. S. 
 Parlett, Albert 
 Patrick, J. W. 
 Patten, John A. 
 Patterson, Dr. L. G. 
 Payne, Dr. Bruce R. 
 Peace, T. W. 
 Penick, Rev. I. N. 
 Peterson, V. 
 Pettey, Rev. W. L. 
 Pettey, Dr. G. O. 
 Pitt, Mrs. J. H. 
 Pitts, Judge John A. 
 Pollock, A. M. 
 Porter, E. W. 
 Price, George H. 
 Provine, Rev. W. A. 
 Pryor, James J. 
 Queen, Stewart A. 
 Quillian, Rev. William F. 
 Ranck, T. E. 
 Ransom, Rev. John J. 
 Raoul, Gaston C. 
 Regen, Rev. B. G. 
 Reynolds, Maj. A. D. 
 Rich, Dr. Stanley L. 
 Richmond, Dr. W. D. 
 Riechman, J. A. 
 Ricks, Rev. W. B. 
 Rogan, A. B. 
 Rolston, E. H. 
 Roman, Dr. C. V. 
 Rose, C. E. 
 Ross, Miss Lida W. 
 Ross, Mrs. F. H. E. 
 Rule, Miss Cora 
 Salter, F. M. 
 Samfield, Dr. Max 
 Sanders, W. N. 
 Savage, Dr. G. C. 
 Schamberger, W. G. 
 Scott, J. W. 
 Searcy, Rev. T. J. 
 Sears, W. H. 
 Shannon, E. S. 
 Sharp, Rev. T. E. 
 Sharp, Robert 
 Shepherd, H. C. 
 Shoulders, Dr. H. H. 
 Sibley, Boiling
 
 220 
 
 BATTLING FOR SOCIAL BETTERMENT 
 
 TENNESSEE-Continued 
 
 Sibley, Rev. Josiah' 
 
 Simms, Mrs. Charles S. 
 
 Sly, Miss Elva L. 
 
 Smith, Bolton 
 
 Smith, E. A. 
 
 Smith, Mrs. R. M. K. 
 
 Smith, J. H 
 
 Smith, W. T. 
 
 Smith, Prof. R. E. 
 
 Stahlman, Maj. E. B. 
 
 Standefer, R. M. 
 
 Stapleton, Rev. Robert L. 
 
 Steele, Mrs. A. S. 
 
 Stickney, James M. 
 
 Strauss, Alex 
 
 Strock, A. A. 
 
 Sutherland, E. A. 
 
 Tamble, Mrs. P. M. 
 
 Tarpley, A. B. 
 
 Tate, H. D. 
 
 Taylor, John Q. 
 
 Temple, Miss Mary Boyce 
 
 tThompson, Miss Mary Allen 
 
 Thompson, Mayor T. C. 
 
 Tillett, Dr. W. F. 
 
 Tillman, G. N. 
 
 Tirrell, W. O. 
 
 Todd, John A. 
 
 Tomlinson, A. M. 
 
 Totten, Dr. J. J. 
 
 Townsend, Joseph 
 
 Trabue, Charles C. 
 
 Trawick, A. M. 
 
 Trawick, Mrs. Arch 
 
 Vance, Mrs. R. H. 
 
 Van Deventer, Horace 
 
 Verran, W. L. 
 
 Warner, Miss Lena A. 
 
 Washburn, Frank S. 
 
 *Waterfield, Rev. C. A. 
 
 Ward, C. A. 
 
 Watson, Allan 
 
 Weber, John Langden 
 
 Weakley, Mrs. Robert 
 
 Weatherford, Dr. W. D. 
 
 Wedding, R. B. 
 
 West, Mrs. Benjamin 
 
 West, Dr. Olin 
 
 White, Dr. Gordon 
 
 White, Miss Sue S. 
 
 Whiteside, Mrs. Charles 
 
 Wiemann, Miss A. E. 
 
 Wigginton, Rev. T. A. 
 
 Williams, B. A. 
 
 Williams, W. I. 
 
 Wilson, President S. T. 
 
 Wilson, R. T. 
 
 Winton, Dr. G. B. 
 
 Windiate, Archdeacon Thomas D. 
 
 Wiseman, Miss Cora Ida 
 
 Witt, Dr. W. H. 
 
 Witherspoon, Dr. J. A. 
 
 Wofford, George T. 
 
 Wood, Gordon 
 
 Yerley, Mrs. Cecelia 
 
 tYoung, Rev. David K. 
 
 TEXAS 
 
 Abbott, Mrs. O. M. 
 Anderson, Mrs. E. J. 
 Andrews, Mrs. F. 
 * Baker, Mrs. James A. 
 Barnes, Mrs. E. B. 
 Barstow, George E. 
 Barton, Dr. A. J. 
 Benn, Rev. G. W. 
 Blocher, Miss Eleanor 
 Boaz, Dr. H. A. 
 Bralley, F. M. 
 Brown, M. D. 
 Buchanan, Mrs. C. R. 
 *Cage, Rufus 
 Campbell, Miss Sybit L. 
 Cantrell, Dr. C. E. 
 Garden, George A. 
 Curtis, Mrs. Nannie W. 
 Dallas Public Library 
 Dogan, Dr. M. W. 
 Eddins, Prof. A. W. 
 
 Ellis, A. C. 
 
 Everman, J. W. 
 
 Ezell, Mrs. C. L. 
 
 Finty, Tom, Jr. 
 
 Ford, A. C. 
 
 Ft. Worth Public Library 
 
 tFt. Worth Relief Association 
 
 Fry, E. J. 
 
 Gibson, Rev. George M. 
 
 Glenn, W. M. 
 
 Cranberry, Rev. John C. 
 
 Griggs, A. R. 
 
 Griggs, E. M. 
 
 Goddard, O. E. 
 
 Gross, J. L. 
 
 Hall, R. W. 
 
 Hampton, C. N. 
 
 Hardy, Prof. J. C. 
 
 Harrison, Mrs. J. H. 
 
 Henshaw, J. M. 
 
 Higgins, Mrs. C. C.
 
 MEMBERSHIP LIST 
 
 221 
 
 TEXAS-Continued 
 
 tHogg, Will C. 
 Horner, Rev. W. W. 
 Howard, Mrs. N. C. 
 Howell, Mrs. R. L. 
 Jackson, Rev. Alex 
 Jackson, Miss Ethel 
 Jenkins, Charles H. 
 Kirkpatrick, E. W. 
 Library Baylor University 
 Library Houston Lyceum and Car- 
 negie 
 
 Library Southwestern University 
 Library University of Texas 
 Lockhart. Rev. W. S. 
 Lombard!, C. 
 Love, Mrs. J. C. 
 Lovett, Ed 0. 
 Lovinggood, R. S. 
 Lyon, Mrs. D. B. 
 Monk, Rev. Alonzo, Jr. 
 Morris, Rev. I. Z. T. 
 Neely, Mrs. M. H. 
 Nelson, Mrs. W. W., Jr. 
 Parsons, Mrs. J. L. 
 Patten, F. C. 
 * Potts, Prof. C. S. 
 Proctor, F. C. 
 Ray, Miss Nora B. 
 Rice, Dr. John A. 
 
 Richardson, Rupert N. 
 
 Robinson, Mrs. Laura E. 
 
 Rotan, Mrs. Edw. 
 
 Rucker, Rev. Samuel J. 
 
 Sandefer, J. D. 
 
 Schreiner, Charles 
 
 Sensabaugh, Rev. O. F. 
 
 * Sharp, Mrs. W. B. 
 
 Shepherd, James W. 
 
 Smith, Dr. Carrie Weaver 
 
 Smith, Ernest Bailey 
 
 Smith, Dr. J. Frank 
 
 Smith, R. L. 
 
 Sneed, Rev. Glen L. 
 
 Spivey, Mrs. John W. 
 
 Terrell Carnegie Public Library 
 
 Texas State Library 
 
 Texas Anti-Tuberculosis Ass'n 
 
 Towle, Mrs. G. H. 
 
 Waco Public Library 
 
 Webb, A. G. 
 
 Whitmore, Mrs. J. T. 
 
 Wilson, W. T. 
 
 Wilson, William A. 
 
 Winston, Miss Helen 
 
 Winston, Mrs. T. L. 
 
 Woods, Mrs. J. W. 
 
 Woods, John W. 
 
 VIRGINIA 
 
 Ackley, S. A. 
 
 Acree, Mrs. L. D. 
 
 Aery, William Anthony 
 
 Agnew, Ella G. 
 
 Allen, A. 
 
 Associated Charities of Richmond 
 
 Axtell, Decatur 
 
 tBall, Miss Ella V. 
 
 Baldwin, Mrs. W. B, 
 
 Barbour, Robert S. 
 
 Barrett, Mrs. Harris 
 
 Barrett, Kate Waller 
 
 Beckham, Rev. B. M. 
 
 Boocock, Murry 
 
 Bonney, Miss L. E. 
 
 Bosher, D_r. Robert* S. 
 
 Brenner, W. D. 
 
 Britt, Mrs. Lee 
 
 Carter, J. J. 
 
 tChristian, Judge Frank P. 
 
 Cocke, Miss Matty L. 
 
 Crump, James D. 
 
 Davis, Arthur K. 
 
 Davis, Jackson 
 
 Davis, Miss N. C. 
 
 Dillard, Dr. James H. 
 
 Drewry, W. F. 
 Driver, Dr. W. E. 
 Fallis, Miss Emma J. 
 Flannagan, Dr. Ray K. 
 Frissell, Dr. I*. B. 
 Grandy, Dr. Charles R. 
 Harris, Miss Mattie P. 
 Hatcher, Rev. S. C. 
 Hunley, Prof. W. M. 
 Hylton, Miss Hattie E. 
 I'Anson, Rev. Vernon 
 Jamison, Mrs. S. W. 
 John, James E. 
 Johnston, Miss Mary 
 Kratzig, Henry H. 
 Lankford, Livins 
 Laughtons, Rev. J. R. 
 Lear, Prof. J. M. 
 Leigh, Dr. Southgate 
 Library State Board of Education 
 Library University of Virginia 
 Library Union Theo. Seminary 
 Library Union University 
 Library Va. Polytechnic Institute 
 Virginia State Library 
 Library Washington and Lee Uni- 
 versity
 
 222 BATTLING FOR SOCIAL BETTERMENT 
 
 VIRGINIA Continued 
 
 Long, A. R. Roper, John L. 
 
 MacDonald, Miss Rose M. Royster, Dr. L. T. 
 
 Mastin, Dr. J. T. Russell, James S. 
 
 Maphis, Prof. Charles G. Rutherford, Miss Jane M. 
 
 Maybre, Rev. Wm. J. Schenck, Dr. Powhatan S. 
 
 McDonald, H. B. Schmelz, Mrs. Henry Lane 
 
 McKee, S. K. Sharp, Arthur B. 
 
 Means, Mrs. E. C. Shippen, Mrs. E. G. 
 
 Moton, Robert R. Simpson, Rev. T. M. 
 
 Munford, Mrs. B. B. Southgate, T. S. 
 
 tMyers, Barton Stearnes, Supt. R. C. 
 
 Parker, J. C. Steed, Robert E. 
 
 Parrish, Mrs. J. Scott Stokes, Rev. W. H. 
 
 Pettyjohn, John P. Thompson, Rev. W. C. 
 
 Phillips, Dr. A. L. Tucker, H. St. George 
 
 tPhillpotts, M. Gertrude Whittaker, W. H. 
 
 Ramsey, M. Hiden Williams, W. T. B. 
 
 Rider, Miss Rosabel tWilliams, Dr. E. G. 
 
 Rogers, J. E. Winston, Dr. Peter 
 Roper, W. B. 
 
 WASHINGTON 
 Library University of Washington Seattle Public Library 
 
 WEST VIRGINIA 
 
 Associated Charities, Wheeling McKinney, Miss Nola 
 
 Altstaetter, Mrs. Rebecca R. Montgomery, Samuel B. 
 
 Anderson, P. H. Morris, H. 
 
 Corbly, L. J. Ogdin, William H. 
 
 Cummins, Miss Elizabeth I. Spurr, Rev. B. M. 
 
 Godbey, Dr. M. V. Stayman, Joseph W. 
 
 Hall, Mrs. E. Benton Tavenner, L. N. 
 
 Jackson, Rev. Frank Wilkerson, O. M. 
 
 Marsh, J. F. Yost, Mrs. Ellis A. 
 McCulloch, G. M. 
 
 WISCONSIN 
 
 Library Wisconsin Historical So- Milwaukee Public Librarj 
 ciety 
 
 FOREIGN 
 
 AFRICA 
 
 Evans, Maurice L 
 
 BRAZIL 
 
 Kennedy, Rev. James L. 
 
 CANADA 
 
 Clark, W. L. Moore, Rev. T. A. 
 
 Latter, Rev. Asher P. 
 
 CUBA 
 
 Bardwell, Rev. H. B.
 
 INDEX OF SPEAKERS, AUTHORS, OFFICERS 
 
 A PAGE 
 
 Alexander, Mrs. C. H 197 
 
 Apple, Dr. J. H 197 
 
 Auerbach, M. A 195, 196 
 
 B 
 
 Bacon, Judge W. J 196 
 
 Bain, Miss Cora M 197 
 
 Baldwin, Roger N 195, 196 
 
 Baldwin, William H 196 
 
 Barnard, Miss Kate 195, 196 
 
 Barton, Rev. A. J 197 
 
 Baxter, Lewis T 196, 198 
 
 Bernard, Prof. L. L 195 
 
 Bethea, Andrew J 64 
 
 Billikopf, Jacob 195 
 
 Boyer, Rev. H. K 197 
 
 Branson, Prof. E. C 197 
 
 Bratton, Bishop Theodore D 145, 197 
 
 Brough, Prof. C. H 195, 197 
 
 Bruner, A. M 61 
 
 Buchanan, James 197 
 
 Burdick, Dr. William 196 
 
 C 
 
 Caldwell, Prof. B. C 195, 198 
 
 Carruthers, Prof. Neil 197 
 
 Clark, Dr. J. E 197 
 
 Cole, Mrs. Anna Russell 195 
 
 Cole, W. R 195, 198 
 
 Cox, Dr. Ben 197 
 
 Cree, Dr. Arch C 195, 197 
 
 Crockett, Mrs. S. S 196 
 
 Crumbly, Father Peter A 69, 197 
 
 Cummins, Miss Elizabeth 195 
 
 Cunniffe, M. G 196 
 
 D 
 
 Dawson, George F 197 
 
 Deloach, Dr. J. R 197 
 
 Denson, Miss Daisy 195 
 
 DeWitt, Hon. John H 196, 198 
 
 Dillard, Dr. J. H 195, 197, 198 
 
 Dinwiddie, E. C 196 
 
 Dowd, Prof. Jerome 195 
 
 Dowling, Dr. Oscar 196 
 
 F 
 
 Fagg, Marcus C 195, 196 
 
 Favrot, L. M 197 
 
 Fitzhugh, Alex 196 
 
 Fleming, Hon. William H 197 
 
 Frissell, Dr. H. B 197 
 
 Futrell, Dr. J. C 197
 
 224 BATTLING FOR SOCIAL BETTERMENT 
 
 G 
 
 Gardner, Rev. Charles S 91, 195, 197 
 
 Gibbes, Mayor W. H 196 
 
 Gillman, Miss Elizabeth 195 
 
 Godbey, Dr. M. N 196 
 
 Gordon, Miss Jean M 195, 196, 197 
 
 Grear, Judge Theo. D. B 196 
 
 Green, Dr. J. L 196, 197 
 
 Gwynne, Capt. W. F 197 
 
 H 
 
 Halbert, L. A 196 
 
 Hammond, Dr. John D 138, 197 
 
 Harris, Dr. Scale 196 
 
 Haynes, Prof. George E 120 
 
 Heck, Miss Fannie E. S 195 
 
 Herrington, Dr. John C 196 
 
 Highsaw, John 196 
 
 Hill, Prof. David S 197 
 
 Holderness, M. E 195 
 
 Hooper, Gov. Ben W 195 
 
 House, Miss Grace Bigelow 197 
 
 Howell, Miss Mabel K 197 
 
 Howerton, Dr. James R 29 
 
 Hubbard, Dr. George W 197 
 
 I 
 Ingram, Miss Frances 195 
 
 J 
 
 Jackson, Rev. Frank 197 
 
 Jamison, Dr. A. T 196 
 
 Jarrell, Rev. C. C 195 
 
 Jewell, Dr. J. R 196 
 
 Jones, Dr. Thomas Jesse 197 
 
 Kelley, Mrs. Florence 132 
 
 Kern, Dr. A. A 195 
 
 Kirby, Rev. William J 197 
 
 Kranz, James P 195, 198 
 
 L 
 
 Lambuth, Bishop W. R 197 
 
 Laney, Miss Lucy 197 
 
 Lathrop, Miss Julia C 196 
 
 Leathers, Dr. W. S 195 
 
 Levin, Lewis H 196 
 
 Lewinthal, Dr. 1 197 
 
 Little, Mrs. John 197 
 
 Little, Rev. John 197 
 
 Logan, Joseph C 196, 198 
 
 Logan, Dr. Mercer P 197 
 
 Love, Mrs. J. C 196 
 
 Lowe, Miss Rosa C 196 
 
 Ludlow, Col. J. L 196 
 
 M 
 
 McAlpine, Miss Irene 197 
 
 McClintock, Miss E 195 
 
 McCulloch, J. E 195 
 
 McCullough, Judge J. A 196
 
 INDEX OF SPEAKERS, AUTHORS, OFFICERS 225 
 
 McGarth, William M 196 
 
 McKeLway, Dr. A. J 196, 198 
 
 McKinney, Miss Nola 196 
 
 Macf arland, Rev. Charles S 98 
 
 Magruder, J. W 195 
 
 Mangold, George B 82 
 
 Mann, Gov. William H 11, 195 
 
 Maston, Rev. J. T 196 
 
 Melpolder, John 196 
 
 Menzler, C. C 198 
 
 Morse, Prof. C. S 197 
 
 Moton, Major Robert R 159, 197 
 
 Mumford, Mrs. Beverly 196 
 
 Murdock, Mrs. W. L 195, 196 
 
 Myers, Barton 197 
 
 N 
 Newton, R. J 195, 196 
 
 
 Ogden, E. W 197 
 
 P 
 
 Parmelee, Prof. Maurice 196 
 
 Patterson, Charles H 197 
 
 Pendleton, Miss Helen B 196 
 
 Pettyjohn, John P 197 
 
 Phillips, Rev. H. D 197 
 
 Poe, Mr. Clarence 195 
 
 Poteat, President E. M 197 
 
 Poteat, Dr. W. L 197 
 
 Potts, Prof. C. S 195, 196, 198 
 
 Powell, Dr. E. L 197 
 
 Price, Miss Louise F 196 
 
 R 
 
 Rankin, Dr. W. S 196, 198 
 
 Raoul, Gaston C 197 
 
 Reichardt, Miss Eva 197 
 
 Rice, Dr. John A 25, 197, 198 
 
 Roan, Dr. E. A 196 
 
 Roper, J. L 197 
 
 Rose, Dr. Wickliffe 195 
 
 Roman, Dr. C. V 169 
 
 S 
 
 Schenck, Dr. Powhatan S 196 
 
 Sehon, George L 196 
 
 Sibley, J. L 197 
 
 Slingerland, W. H 73 
 
 Smeede, Rev. G. G 196 
 
 Smith, Dr. Morgan 196 
 
 Snedecor, Rev. J. G 197 
 
 Spiess, Charles F 196 
 
 Sternheim, Rabbi Emanuel 55, 197 
 
 Stewart, Miss Eloise 197 
 
 Stone, S. H 197 
 
 Strange, Bishop Robert 197 
 
 Sutton, Prof. W. S 197 
 
 Swift, W. S 196
 
 226 BATTLING FOR SOCIAL BETTERMENT 
 
 T 
 
 Thirkield, Bishop W. P 197 
 
 Thomas, Judge W. H 195, 196 
 
 Trawick, Rev. A. M Ill, 197 
 
 Trawick, Mrs. Arch 197 
 
 U 
 Ufford, Walter S 195 
 
 V 
 
 Vickers, Prof. E. H 195 
 
 W 
 
 Washington, Booker T 154 
 
 Waterfield, Rev. C. A 44, 197 
 
 Weatherford, Dr. W. D 178, 197 
 
 White, Rev. John E 195 
 
 Wells, A. J. C 196 
 
 Wellston, Dr. Irwin 196 
 
 Weltner, Phillip 196 
 
 Whipple, Durand 196 
 
 White, Dr. J. E 197 
 
 Wilbur, Dr. Cressy L 196 
 
 Williams, Prof. Arthur 196 
 
 Williams, Dr. E. G 195, 196 
 
 Wilmer, Bishop C. B 197 
 
 INDEX OF SUBJECTS 
 
 A PAGE 
 
 Amendment to the Constitution 194 
 
 C 
 
 Challenge of the Congress, The 10 
 
 Church Work, Race Cooperation in 145 
 
 Constitution and By-Laws of the Congress 191 
 
 Coordination of Social and Religious Forces, The 73 
 
 D 
 
 Death Rate 174 
 
 F 
 
 Federation of Women's Clubs 16 
 
 G 
 
 Girls' Canning Clubs 17 
 
 Good Morals Better Than Policemen 175 
 
 H 
 
 Health, Inter-Racial Interest of 169 
 
 Home Life among Negroes, Lack of Proper Ill 
 
 Homes for Poor Children 15 
 
 I 
 
 Influence of the City upon Negro Life 21 
 
 Inter- Racial Interest in Health 169 
 
 Inter-Racial Interests in Industry 159
 
 INDEX OF SUBJECTS 227 
 
 L 
 
 Lack of Proper Home Life among Negroes Ill 
 
 M 
 
 Migration to the Cities 122 
 
 N 
 
 Negro Children as Future Workers 132 
 
 Negro Exposition at Richmond 18 
 
 Negroes in Cities, Some Conditions among 120 
 
 New Profession of Social Service, The 82 
 
 O 
 
 Outcome of Segregation 128 
 
 P 
 
 Preparation of Ministers for Social Service, The 91 
 
 Preparation of the Church for Social Service, The 98 
 
 Present Social Order in Conflict with the Ideals of the Church, The. 29 
 
 President's Message, The 11 
 
 Probation Law 15 
 
 R 
 
 Race Cooperation in Church Work 145 
 
 Religion the Common Basis of Cooperation 178 
 
 Religious Basis of Social Service, The 69 
 
 Religious Conditions which Hinder Negro Progress 138 
 
 Report of the Committee on Social Program 204 
 
 Report of the Committee on the Church and Social Service 25 
 
 Resolutions Adopted by the Congress 205 
 
 S 
 
 Sanitation 173 
 
 Segregation within the City 125 
 
 Social Message of the Church to Modern Industry, The 41 
 
 Social Mission of the Church to City Life, The 55 
 
 Social Program, The 9 
 
 Social Welfare, The Southern Sociological Congress as a Factor 
 
 for 154 
 
 Some Conditions among Negroes in Cities 120 
 
 Southern Sociological Congress as a Factor for Social Welfare.. 154 
 
 Sunday School as an Agency for Social Service, The 64 
 
 T 
 
 Trained Motherhood 26 
 
 Treatment of Convicts in the Virginia Penitentiary 19 
 
 W 
 
 Workingman and the Church, The 61
 
 PUBLICATIONS OF THE SOUTHERN 
 SOCIOLOGICAL CONGRESS 
 
 1. THE CALL OF THE NEW SOUTH. The 
 proceedings of the first Congress, held in 
 Nashville in 1912. It contains forty-one ad- 
 dresses by specialists on such subjects as 
 "Child Welfare," "Courts and Prisons," 
 "Public Health," "Negro Problems," "Ene- 
 mies of the Home," "Education and Coope- 
 ration," "The Churgh and .Social Service," 
 and "The Qualifications of Social Workers." 
 387 pages. Price, $2. 
 
 2. THE HUMAN WAY. This contains all 
 the addresses on race problems delivered at 
 the Atlanta Congress in 1913. 148 pages. 
 Paper binding, 40 cents per copy or $30 per 
 hundred. Cloth binding, 75 cents per copy. 
 Especially adapted to study of classes and for 
 distribution in conferences and schools. 
 
 3. THE SOUTH MOBILIZING FOR SOCIAL 
 SERVICE. This is the proceedings of the fa- 
 mous Atlanta Congress. It is the work of 
 sixty-eight specialists. The 700 pages are 
 brimful of facts and inspiring messages of 
 the vital social and economic questions of our 
 day. A prominent educator says of this vol- 
 ume : "It is, in my judgment, the most useful 
 book published in the South in ten years." It 
 is a library in itself on up-to-date studies of 
 sociological questions. Price, $2.
 
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