UC-NRLF 3S'3 Cs *B aai SD7 Church Work in State Universities 1909-1910 :n ■s-ir- GIFT or Church Work in State Universities 1909-1910 Report of the Third Annual Conference of Church Workers in State Universities Held at the University of Wisconsin, Madison February 15, 16, 17, 1910 Edited by CHARLES JOSIAH GALPIN RICHARD ^JEIVRY EDWARDS, MADISON. WISCONSIN MAY. 1910 TRAOY. GIBBS h. CO. miNTERS AND PUBLISHERS MADISON. WIS. V CONTELNTS PAGE I. INTRODUCTION 7 II. OFFICERS AND MEMBERS OF THE CON- FERENCE 8 III. RESULTS OF THE CONFERE^NCE 10 IV. THE SIGNIFICANCE OF THE MOVEMENT 1. An address of welcome by Presdent C. R. Van Hise of the University of Wisconsin 13 2. Remarks by Rt. Rev. W. W. Webb, Episcopal Bishop of Milwaukee 14 3. An address by Dean Shailer Mathews, of the Uni- versity of Chicago Divinity School. ''The National significance of the religious life of state univer- sities" 15 4. An address by Rev. Henry F. Cope, Secretary of the Religious Education Society, upon "Newer ideals of religious education in universities" 18 V. "THE RELIGIOUS NEEDS OF STATE UNI- VERSITIES." An address by Mr. John R. Mott, General Secretary of the World's Christian Student Federation 23 VI. SUGGESTED AIMS FOR MORE EFFECTIVE ACTION IN MEETING THE RELIGIOUS NEEDS OF STATE UNIVERSITIES. 1. "A school of religion in co-operation with the univer- sity with credits. " Discussion led by Rev. G. P. Coler, Bible Chair In- structor, University of Michigan 30 2. "Lectures in the university by local pastors with cred- its." Rev. R. S. Loring, Pastor First Unitarian Church, Iowa City, Iowa 31 3. "How to increase the Christian public sentiment in the faculty, and make it more effective in the poli- cies of the university." Discussion led by Prof. S. W. Gilman, School of Com- merce, University of Wisconsin 34 3 383374 C*!^ ♦ j/j •3« "EiXlarg^menb of the numbers of candidates for the '" " * etristj*'z) miMstry and missionary service." Discussion led by Prof. S. O. Bronson, Professor of Practical Theology, Garret Biblical Institute 35 6. "The religious forces of the university in their rela- tion to student grafting, to student law and order, to student self-government, and the honor system." Discussion led by Prof E.. A. Gilmore, Law School of University of Wisconsin 38 6. "Co-operative action against houses of ill- fame and student drinking resorts." Discussion led by Rev. H. W. Foote, Secretary of the Department of Education of the American Uni- tarian Association 39 7. "What has the religious spirit to offer in bridging the gap between fraternity and non-fraternity men and women?" Discussion led by Rev. F. A. Wilder, Principal of the Westminster Association for Biblical Instruction in the University of Kansas 41 8. "How to meet the personal needs 'of university stu- dents, to broaden the religious outlook and deepen the religious life." Discussion led by Rev. W. H. Tinker, Religious Work Director of the Young Men's Christian Asso- ciation in the University of Michigan 43 VII. THE, INSTITUTIONAL FEATURES OF THE UNIVERSITY PASTORATE AS NOW IN OPERATION IN THE VARIOUS UNIVE.R- SITIE.S. 1. "The university pastor as primarily a personal force." Mr. E. W. Blakeman, Methodist University Pas- tor, in the University of Wisconsin 46 2. "Shall a home, commodious, but not institutional in character, be the center of his work?" Rev. J. L. French, Presbyterian University Pastor, in the University of Michigan 47 3. "Shall he do his main work through a guild hall, a dormitory?" Rev. Fred Merrifield, Director of the Baptist Student Guild, in the University of Mich- igan 48 4. "His opportunity in a semi-official Bible chair." Rev. W. C. Payne, Director, The Kansas University Bible Chairs 60 5. "Shall he attempt the erection of a student church?" Rev. J. C. Baker, Pastor of the Trinity Methodist Episcopal Church, University of Illinois 50 4 6. "His opportunity as an inter-denominational pastor." Rev. R. T. Wiltbank, Pastor Olivet Baptist Church, Minneapolis, Minn 52 7. "The affiliated denominational college." Mr. W. N. Stearns, University of North Dakota 54 VIII. "A POLICY OF CO-OPERATION IN MEET- ING THE RELIGIOUS NEEDS OF STATE UNIVE,RSITIES." A paper by Mr. John R. MOTT, followed by discussion 58 IX. "NATIONAL RECOGNITION OF THE UNI- VERSITY PASTORATE BY THE DENOM- INATIONS." Addresses by Rev. Joseph W. Coch- ran, Secretary of the Board of Education of the Pres- byterian Church in the U. S. A., and by Rav. W. J. Darby, Assistant Secretary 70 X. THE RELATIONSHIP OF THE UNIVERSITY PASTOR TO THE CHURCHES WHICH HE REPRESENTS AND THEIR ENTER- PRISES. Discussion upon "The financial relation." 1. Led by Rev. F. M. Sheldon, General Superintendent of the Wisconsin Congregational Association 73 2. Rev. D. W. HuiiBURT, General Superintendent of the Wisconsin Baptist State Convention 73 3. Rev. J. W. Cochran 75 Discussion upon 'The personal relation, especially to the local church." 4. Led by Rev. E. G. Updike, Pastor First Congrega- tional Church, Madison, Wis 77 Discussion upon "The relation to the colleges of his de- nomination." 5. Led by Rev. J. A. W. Haas, President of Muhlenberg College, Allentown, Pa 78 XI. REPORTS. 1. Report of preceding conferences 81 2. Reports of work being done in the universities 81 3. Buiiness transacted and constitution adopted 90-91 $ Digitized by the Internet Archive in 2007 with funding from Microsoft Corporation http://www.archive.org/details/churchworkinstatOOconfrich I. INTRODUCTION The third annual meeting of the Conference of Church Workers in State Universities here reported, was made more comprehensive both in personnel and scope of program than the preceding meetings which had been held at Ann Arbor in 1908, and at Chicago in 1909. The following list of official representatives of denominational bodies and edu- cational institutions who were in attendance is noteworthy. In addition to the twelve universities represented reports were received from six other state institutions. The conference was thus enabled to make a sweeping survey of the moral and religious conditions in these institu- tions, and thoroughly to discuss methods and plans for future work in these most strategic of all educational centers. The program was projected as an answer to six broad questions: What religious work is now being done in the state universities? What are the outstanding needs? What leading aims should be followed, what institutional features developed, and what policies of co-operation formed in meeting these needs? What should be the relationship of the university pastor to the churches which he represents and their enter- prises? Mr. C. J. Galpin, President of the University Pastors* Association of the University of Wisconsin, in welcoming the guests, said on behalf of the association: "We feel that you are for the churches of the United States, the special guardians of the religious life of 50,000 students of the state uni- versities of the United States. So far as we furnish the weather and climate of this conference, it is one pre-eminently, I believe, of the open door. We have been engaged in door opening, and we have closed no door. We are not afraid of religious drafts. We have no strained relation- ships, no delicate situations, no curtained or tabooed topics. We will gladly provide the nest in which to incubate an open conference on the intricate relationships involved in the state university religious situation. We expect an epoch-making conference, and we welcome in you this same expectancy. " It was a working conference throughout. The members sat about a long table in the auditorium of Association Hall. Work, not eloquence, was the objective and results of far-reaching significance were achieved. II. OFFICERS AND MEMBELRS OF THE, CONFERENCE President — R. H. Edwards, Congregational University Pastor, Univer- sity of Wisconsin. Treasurer— W. C. Payne, Director Bible Chair, Christian, University of Kansas. Secretary— C J. Galpin, Baptist University Pastor, University of Wis- consin. Adams, B. F. , OflBcial Delegate of University of Indiana. Allison, M. G.,| Presbyterian University Pastor, University of Wis- consin. Anderson, M. E., Presbyterian University Pa«tor, University of Illinois. Baker, J. C, Pastor of Trinity Methodist Church, University of Illinois. Barber, W. A., Chairman Wisconsin Baptist Committee to raise En- dowment for University Pastorate. Batman, I. C, Trustee, University of Indiana. BiCKHAM, M. H., General Secretary Y. M. C A., Ames College, Iowa. Blakeman, E. W., Methodist University Pastor, University of Wis- consin. Bronson, S. O., Professor of Practical Theology, Garrett Biblical In- stitute. Bryant, M. S., Student Secretary of Baptist Forward Movement. Buchanan, A. M., Pastor First Presbyterian Church, University of West Virginia. Carter, H. W., Secretary Home Missions, Wisconsin Congregational Association. Chandler, J. H., Western Editor of the CongregcUionalist, Chicago. Cochran, J. W., Secretary Presbyterian Board of Education. Coler, G. p., Instructor Ann Arbor Bible Chairs. Cope, H. F., General Secretary of the Religious Education Association. Crawford, W., Pastor, Congregational Church, Mazomanie, Wis. Darby, W. J., Assistant Secretary Board of Education, Presbyterian Church, U. S. A. Eaton, E. D.. President Beloit College, Wis. Evans, Silas, Assistant Professor of Hebrew, University-of Wisconsin. EwiNG, A. A., Rector, Protestant Episcopal Church, University of Wis- consin . FOOTE, H. W., General Superintendent of Education, American Unita- rian Association. French, J. L., Presbyterian Student Pastor, University of Michigan. Frick, W. K., Pastor Evangelical Lutheran Church, Milwaukee. GiLMAN, S. W , Professor of Business Administration, University of Wisconsin. GiLMORE, E. A., Professor of Law, University of Wisconsin. 8 GiLMORE, F. A. , Pastor of Unitarian Church, University of Wisconsin. Gold, H. R., English Lutheran Pastor, University of Wisconsin. Haas, J. A. W., President of Muhlenberg College, Pa. HuLBURT, D. W., General Superintendent Wisconsin Baptist State Convention* Hunt, G. E.. Pastor of Presbyterian Church, University of Wisconsin. Israel, H., Secretary International Committee, Y. M. C. A., Rural Department. JORGENSEN, A., General Secretary Y. M. C A., University of Wis- consin. Lathrop, H. B., Associate Professor of English, University of Wis- consin. Leland, D. R. , Presbyterian University Pastor, University of Nebraska. LORING, R. S., Pastor First Unitarian Church, University of Iowa. Mac Adam, G., Pastor Methodist Church, University of Wisconsin. Mathews, Shailer, Dean of the University of Chicago Divinity School. Merrifield, F., Director of Baptist Guild, University of Michigan. MOTT, J. R., General Secretary of the World's Christian Student Fed- eration. Pence, E. H., Pastor of the Fort Presbyterian Church, Detroit. Phillips, V. S. , Pastor First Baptist Church, University of Wisconsin. Reichert, a. J., Chairman Committee on Student Work for General Council of Lutheran Church. Reynolds, J., Janesville District Superintendent, Methodist Church, Wis. Rolfe, Miss Mary A., General Secretary Y. W. C. A., University of Iowa. Sharpe, C. M., Dean of Bible College, University of Missouri. Sheldon, F. M., General Superintendent Wis. Congregational Associa- tion. Shipherd, T. M., Pastor First Congregational Church, University of Nebraska. Smith, C. H., Graduate Secretary Y. M. C. A., University of Michigan. Stearns, W. N., Instructor in History, University of North Dakota. Sweets, H. H., Secretary of Ministerial Education, Presbyterian Church in U. S. Taylor, Graham, Professor in Chicago Theological Seminary and Chi- cago School of Civics. Tinker, W. H., Religious Work Director of Y. M. C. A., University of Michigan. Updike, E. G., Pastor First Congregational Church, University of Wis- consin. Van Hise, C. R.. President University of Wisconsin. Webb, W. W., Protestant Episcopal Bishop of Milwaukee. Wilber, F. a., Presbyterian Student Pastor, University of Kansas. Wilbur, Miss Theresa M., Student Secretary, National Board of the Y. W. C. A. Wiltbank, R. S., Pastor Olivet Baptist Church, University of Minne- sota. 9 III. RESULTS OF THE CONFERENCE I. Points of General Agreement (1) Each denomination ought to give national recognition to the church movement at state universities. (2) The local church of each denomination at the state uni- versity center has a special function as an agent of the denomination in the state and nation, acting for the vari- ous churches where they cannot act for themselves. (3) The work of the denomination by and for the university constituency, both teachers and students, should be done in close connection and co-operation with this local church. (4) The pastor of this local church should be one of the most capable leaders of his denomination. (6) In the several larger state university centers, a special representative should be provided by the state or na- tional denominational body, to do religious work in the university community. This religious worker should be closely related to the local church. (6) The Young Men's Christian Association and the Young Women's Christian Association are specialized institu- tions acting in certain inter-denominational connections where the denominations cannot effectively act them- selves. (7) The placing of capable men at once on the university field should precede the determination of what kind of build- ings to erect, and should not be delayed for the raising of permanent endowments. II. Some Significant Tendencies (1) Credits allowed toward diplomas by the University of Iowa for religious courses given outside the university, on examination and approval by a committee of the university faculty. (2) A School of Religion at the University of Michigan which brings together all the courses of religious instruction given by the various agencies at Ann Arbor, and offers them through a printed announcement, at the beginning of the year, after the manner of a University department catalog. 10 (3) A Biblical Institute at the University of Kansas under the official direction of the university. Several days to- gether each year are set apart for special attention to Biblical and religious topics. University professors during these days, in their regular courses touch inltheir lectures the points of religious significance. Eminent religious leaders are guests of the university and address the whole body of students in mass meetings. (4) At the University of Wisconsin, a co-operative plan shared in by the University Pastors' Association and the Pres- ident and Regents of the University, under which, at intervals each year, three or four men of national emi- nence in religious work are invited officially to the Uni- versity to address the whole University at a Convoca- tion upon some theme of general interest, not specifi- cally religious. Each man also gives, under the auspices of the University Pastors' Association, a series of moral and religious addresses in the auditorium of the Young Men's Christian Association, open to men and women. (6) The new Roman Catholic University chapels at the Uni- versity of California and at the University of Wisconsin. III. Some Successful Working Agents (1) The Woman's Mission Board of the Christian denomina- tion, in founding Bible Chairs at State Universities. (2) The Presbyterian Board of Education co-operating with state synods, in providing adequate Presbyterian pas- toral leadership at state university centers. (3) The University Pastors' Association at the University of Wisconsin, composed of the five Protestant University pastors and the secretaries of the Young Men's and Young Women's Christian Association in working out an aggressive program of local co-operation both among themselves and with the university authorities. IV. Important Advances to be Made (1) Close co-operation of all religious workers, at each state university, in a program for the year so as to present a united front. (2) Each denomination at large should investigate its local churches at all state university centers with a view to enlarging their effectiveness. (3) Methods of financing the state university pastorate so as to insure stability. (4) Each church college should think out its religious and denominational relationship to the state university in its own state, and prepare for united denominational effort, state- wide. 11 V. A Pertinent Suggestion Financial aid should be given the local church at the state university center, by the denomination at large, if necessary, to enable it to have capable pastoral leader- ship. VI. Open Questions (1) The name and exact oflQcial relationship of the represen- tative of a denomination at the state university. Shall he be a ''University Pastor," or an "Associate Pastor" of the local church? (2) The special buildings and equipment of the state univer- sity denominational work. Shall there be an especially adapted "Residence Headquarters"? Shall there be "Guild Houses," apart from the local church? Shall there be "Dormitories" for each denominational body of girls or boys? Shall there be new "Churches"? (3) Inter-denominational activities and leadership. Shall the Christian Association of young men and young women be expected to assume executive leadership in "Re- ligious study and work," and in "Evangelistic cam- paigns"? Or shall there b© an organized democracy of Christian workers at any state university, which shall arrive at a program of study and work, and special campaigns by common agreement after thorough dis- cussion? (4) Method of financing movement. Shall the budget of ex- penses be raised each year, or shall there be an endow- ment foundation? 12 IV. THE SIGNIFICANCE OP THE MOVEMENT. 1. President Van Hise Gives Welcome. Ladies and Gentlemen: It gives me very great pleasure, to welcome you to Madison, to take up the subject of religious work among the stu- dents in the state universities. It is, as it seems to me, as important a part of religious work as is now being done in this country. In this state the laws are especially clear in their control of religious and partisan in- struction in state institutions. Both are prohibited by the constitution of the state and by statute. The reading of the Bible in the public schools ia not permissible. When this decision was reached in this state and chapel readings had been prohibited, there was much discussion as to the situation here, at the State Uuiversity. It was frequently spoken of — if not as a Godless — as an unreligious institution. But the very nature of these facts led to unusual effort by the religious people of the state. It was decided that the only method under the statute was for each church institution to looki out for its own people, among the students. And that attitude was encouraged by the university authorities. As a result of the work of the state this building (Association Hall) has been erected from private funds, is located on grounds not belonging to the university; the Catholics have built a beautiful chapel and have a club-house for their Catholic student organization adjoining the chapel. There are now five men here as University Pastors, who are looking after the religious and moral welfare of the students at the University of Wisconsin: Mr. Galpin, representing the Baptist Church; Eev. Mr. Ed- wards, the Congregational; Rev. Mr. Hengell, the Catholic; Rev. Mr. Blake- man, the Methodist Episcopal, and Rev. Mr. Allison, the Presbyterian. That is, there are five men who are giving their time almost exclusively to religious work among the students, in addition to the secretary of the Y. M. C. A., Mr. Arthur Jorgenson. In addition to these six men, there are pastors who give much time to students, as in the case of Rev. Mr. Gold of the English Lutheran Church. Thus, as a consequence of the laws and the decisions of the state,^ there are a larger number of men giving their time to the religious and moral instruction of the students of this univer- sity than would have been the case had the university undertaken official religious instruction. It seems to me, that we are better off at the present moment than we would, have been had we undertaken official religious in- struction. Not only are we better off with reference to the number of men giving their attention to this line of work, but ours is the better way. It is my own conviction that each individual is inclined to find the religious environ- ment adapted to himself. I am not one who says that one religion is bet- ter than another. I am not the man who^ says that if a man was in this 13 institution or that religious organization, he would be better off. It seems to me that the various religious institutions adapt themselves to their con- stituencies. Therefore, in having each church look out for its own, each group of students is being looked out for by those who are in sympathy with their ideas, usages, faith and hopes, and whose manners of expression are best adapted to that particular group — not entirely, but on the average. It has been a very great pleasure to me to note this growth, not only here, but among other state universities, along like lines of endeavor. In training the large number of men who have been divided into various groups interested in moral and religious work, it is possible to give personal attention to the individual, which would not be possible were the religious organization official. Therefore, having various groups, and having a man giving his attention to each group, there is the stimulus and personal fel- lowship which would be impossible to attain under a more general arrange- ment. And, therefore, I conclude with the statement that it seems to me that the State of Wisconsin and the University of Wisconsin are to be con- gratulated because they could not take up the work of religious instruction. It has been provided for better than we could have provided for it. 2. Bishop Webb, presiding at the public meeting Tuesday evening, Feb. 15. I think one must feel the great importance of the subjects that are being considered by this conference. In these state universities where necessarily there cannot be any religious teaching to speak of connected with the uni- versity itself, although that problem may possibly be worked out by some system of credits, how absolutely important it is that we should reach these young men and these young women, and solve their religious prob- lems with them. If the largest religious body in this country, which has kept aloof from general educational institutions feels the necessity which they have, of erecting a costly chapel near this university, see how times have changed. We are facing not a theory, but a condition, and it is a good thing for this university that this chapel is here. One of the great problems we have to face, is the question of men offer- ing themselves to the ministry. Fortunately we are on a rising wave. There seem to be more men studying for the ministry, — the student volunteer movement is an index of it. The wave of idealism that we are living in at present, the reaction from scientific materialism of the past generation, is making people think about religion as they never have before. We realize it in the newspaper articles, in religious novels, and in plays, and it is our opportunity. It is going to be felt in the imiversities. We want to take advantage of it, in order that we may do all that we can to keep the thinking of the young men and women of this country strong and true, and make them devout and religious, holy men and women, to go out and do the work which these universities areT preparing them for. This very con- ference itself, the largest one that has yet been held, means a' great deal. It is an index of a great movement that is sweeping over the country. 14 3. The national significance of the religious life of state uni- versities. Prof. Mathews. There are two words of emphasis in the topic assigned me. The first is "national" and the second is ''religious." The combination is particu- larly critical, although I do not think that it is to be treated as a rela- tionship peculiar to the state university. All education has national signifi- cance, and all education that is in any sense productive of religious duty has a peculiar significance to a, nation. There are two classes of people that puzzle the average church, the discharged convict and the college graduate. We can handle them both so long as we have them restrained by law, but when they go out into the social life they are problems. When a strong, young life goes out from the college walls, brim full of energy and capacity, and asks how he may help on religion, the church asks him to go to prayer meeting and tell people about his experience. Now prayer meetings are important, but col- lege men do not want talking religion. They want doing religion. And in the same proportion as this doing religion extends itself out into life, in the same proportion will the religious influence of the university extend into society. If that influence be not helpful, then society is so much the poorer. If a university has been merely academic and indifferent in its attitude towards faith, its influence over its students has been deadening. If it be a deadening influence upon individuals, then the pub- lic life of a nation becomes religiously deadened. This seems to me to de- scribe one of the crises the cause of Jesus Christ and the educational institutions are facing at the present time: — whether our educational in- stitutions are to be religiously quickening or deadening. It is a vital issue. I am frank to say that when I go about the various colleges I find as much religious life in state universities as in most denominational col- leges. As I belong to one of the few denominational institutions which have survived the Carnegie Foundation, I feel I can speak without prejudice! The development of educational ideas for the last fifteen years has not been along religious lines. We have new ability to make specialists; but I ask you, have we new ability to teach? We put interrogation points into our faculty chairs, and then ask our students to be exclamation marks. A God under investigation is not a God over whom you can be enthusiastic. Yet I think there has been a change within the last few years. We have come to see that education is something more than a process of cramming. It is something more than a pursuit of thesig subjects. We have come to see that humanity is more than knowledge — that boys and girls in the process of being shaped up into men and women are of more significance than all the truth in the encyclopedia. As we have come to see that, we have come to see that religion and ethics are in the very heart of the transforming process which we call real education. There must be awe be- fore the mystery of life, and wonder at the richness of life. And in the same proportion as we bring that force out in the nation, we are going to make the nation religious. And we are going to make it law abiding at the same time. This is not a task peculiar to the state university, and yet in a certain 16 sense the state university has a peculiar task in this particular. For in the first place, it is not free to teach religion in any specific form. That is not to say that the state university does not teach religion. It can introduce it surreptitiously into courses in Semitics, sociology and compara- tive religion. But I think we all agree that a state imiversity cannot teach any particular form of religion. If you are a Jew, do you want your children to be listening to Christianity! It you are a Methodist do you want your children to be given four hours a week in the Baptist faith I If you are a Baptist, do you want your children to be taught anything except the things which you believe f In other words, we are face to face in the state university with a somewhat different problem from what you have in a denominational school. I am glad to say I believe in denomina- tionalism. At the same time, I do not believe that an institution sup- ported by the state ought to teach any particular phase of theological belief. But let us not conclude that such an institution cannot teach religion. The state university is actually forced into the advantageous position of making ita religious teaching so fundamental that it shall strike the com- mon divisor of all religious forms and institutions. Now that conmion divisor is a thing that this world needs. I do not think that the world needs to be of this or that denomination; I do not think that the nation should be committed to creeds, but I think it is absolutely necessary that the rising generation get a fear of God, which is the beginning of wisdom. And if our state universities are going to be so terribly sensitive as to the fears of the small minority of our citizens who claim to be atheists as to be unwilling to ground into these scores of thousands of young lives the great conviction of a personal law governing the universe; of a personal Friend in joy and suffering, then so much the worse for the nation. I spoke last Sunday at a meeting where the young lady who, had charge of the music apologized in a very sweet way for the use of the word "God'* in "America." If we are going to be so fearfully afraid that we are going to hurt somebody's feelings when we talk about God we are simply playing into the hands of materialism and are ruining our nation. The state universities have a strategic position, but they can exploit it only as they have men in their faculties who believe in God. I do not care whether they are Baptists or Presbyterians or whatever they may be. They must believe in God or their students going out into society will not be- lieve in God. Faith like unbelief is infectious, and the influence of an in- fectious unbelief in a student body is something terrible. There are some terrible diseases, born of the prostitution of the body. There is a disease equally dangerous born of the prostitution of the religious faculty, and that disease is a doubt as to the finality of God and law and virtue. Un- less it is checked it will bring into American civilization that fearful cata- logue of evils which you read in the first chapter of Romans, — those whom the apostle describes would not own God, and went down into the depths of the unspeakable iniquity. We may as well speak frankly here. I have been thoroughly heartsick as I have been convinced that this history is being too often rewritten in the ranks of our student bodies. I 16 mean what I say — the abandonment of the religious instinct is leading members of our student bodies into the same immorality. I asked a splen- did young fellow — one of the best football players I know, a fine, keen boy, — about a certain group of men that I wanted to help, if possible. I am thankful that his reply to me was not as disheartening as I had feared, but he said of the two men certain things which disturbed me greatly and then said: "These young fellows came up to college. They thought they found it not quite the proper thing to be religious; they heard of im- morality, and then they hadn't anything to hold them back from it, — no religion — and they went the pace. ' ' You can 't send decayed lives into a great nation, lives w4th a distrust of God that has routed out belief in purity, without touching the very depths of family life. And when it un- dermines the family, the educational institution has something for which it must some day give an account. I believe the time will come when the community of a state will demand that all our institutions of learning from the grade school to the university shall emphasize morality and the fear of God as elemental political necessities. And if a regard for the structure of the universe and society is to be enforced it belongs to the formative process which we call education to enforce it. A second thing which I would like to say is this: the state university is under great obligation to bring religious emphasis to bear upon its stu- dents by virtue of the fact that it, more than most institutions, touches directly the political situation of the Middle West. It is obvious that these thousands of young men and women who are to return to the com- munities and states from which they come, becoming the sinew of the com- munity, are going to have a tremendous power in the political develop- ment. I never look upon a body of state university men or think of them with- out a sense of amazement and apprehension. In them the economic force of the Middle West is being transformed into something idealistic and no- where else, as I see it, in the world, is the great mass of people in the process of lifting its head upward. But to what? I am not one who would belittle commercialism. I would capture com- mercialism for the cause of goodness. I would, however, make economic efiicieney only one standard of effectiveness of an institution of learning. Another standard is set by the question whether it has taught its students to be noble men and women. If the souls of men are not worth more than the wealth they produce then the entire scale of values has been reversed. Jesus said, a man is greater than the world, and is more than the things he possesses. If we can get that idea out into the political forces of this world, we cannot imagine what its significance will be to our national life. It is incalculable. I wish we could have a great religious revival in every educational insti- tution. The demand for it was never greater; — a great, splendid appeal to the religious imagination that shall make students feel that religion is something more than mere conventionalities of worship — make them feel that religion has a national significance; that in the service of God there is a supreme opportunity for every young life. I do not suppose 2-C. W. 17 that this is yet practical, but these conferences indicate that we are com- ing to realize that in all phases of our education, life is more than the text-book. If the outcome of our educational process be not men who will work for God, who will carry the knowledge of truth to social and political life, who will be possessed of splendid regard for the God of the fathers, and the needs of their brothers, the process will be a complete failure. I cannot believe that this is the tendency of the age. I can sometimes discern the signs of a revival of a new conviction as to the worth of re- ligious and moral training, of a responsibility of our teaching force for more than mere classroom work, that promise the coming of a new recog- nition of religion in all forms of education. When that revival comes it will have a national significance, and I am sure that the state university, along with all the other institutions, will have a proportional share in bringing it to pass. 4. "Newer Ideals of Religious Education in the Universities." Henry F. Cope. The university is as truly religious in the twentieth century as it was in the sixteenth or in the eighteenth. The fortunate thing is that, instead of seeking to express that religious spirit in terms of the sixteenth century, in- stead of elaborately preserving archaic forms of language, the universities are content to express their religion in terms of life. Here is one of the singular facts about religion; that men differ and quarrel over it only so long as they try to use its outgrown terms, only so long as they attempt to agree on its traditional forms, while they are in perfect accord whenever they seek to express their faith in terms of their own day. One striking characteristic of American university life is its keenness to contemporary living, as first of all concerned with men as they are, with the problems of the city, with sanitation, social living; whenever it looks backward it is only that it may pull forward, that it may raise leaders who will do the work of today and tomorrow. Because the modern university is thus conscious of the life about it, is thus seeking to prepare men for high, present service it has what is essentially a religious mission. Whatever agency shall make men better servants of their fellows, whatever agency shall enable the sons to pay to their children the debt they owe to their fathers, whatever shall make life richer, saner, larger for men, whatever shall give men a sense of the dignity and glory of service and make honorable the badge of the apron of toil, whatever shall induce men to pay the high and often terrible price of true leadership, that agency is engaged essentially in religious work. In the measure that our universities are truly schools of the prophets — training not so much men who shall expound a certain sacred literature but who shall vision and blaze the way for a greater humanity, — they are blessed and or- dained of the most high. And surely this is the high function of the mod- ern university. We still believe in scientific research, but we have found for it a motive that ensures paying the price of true research, a motive outside itself. We 18 have come to accept the aim of Virchow, '^ general scientific and moral cul- ture together with the mastery of one special department of study "i What does this mean but that the university is for the spirit, for the sake of the life that lives for highest ends? Are we not about ready today to say that the people are right after all in expecting, first of all, the product of character from the universities, that it is the man and not ultimately the material with which we are con- cerned? If this be so then are our universities engaged in religious educa- tion in the high sense in which we hope all men will soon interpret that term. It means, second, the more general acceptance of ideals of religious edu- cation that do not conflict with imiversity aims. It means that we may ex- press the purpose of religious education in practically the same terms as we use when stating the wider aims of the university. Eeligious education, means to the true educator, not simply some scheme of instruction in the history of religion, in its literature or its many philosophies; it means the training and development of a life to its fulness of powers and efficiency that it may be able to render full service and give a whole life to its world; it means the fullness of life in each one for the sake of the fullness of life for all. In the measure that our universities are touched with the social spirit, that they provide the ''natural atmosphere for the idealist's vision and hope," that they fit men for full and efficient living actually engage in the work of religious education in their own way. The very atmosphere of the oratory in the best and most valuable sense is being constantly felt in the laboratory. Thank God, the university men of North America are idealists — otherwise their brains would be in business — and as long as our young men are in the hands of idealists, while they themselves are in the years when visions are seen, I believe they are ultimately spiritually safe. When you raise the conception of religious education to this level you make it possible for the university to teach many subjects which all men, as religious beings, ought to know, even though these may be subjects that were once tabooed in state institutions. You bring those subjects into the safe area of our present-day life and to the high plane of university open- mindedness and devotion to truth. Now, bearing in mind the aspects under which we here consider religious education, is it not possible to conceive of the university engaging in reli- gious education without the least disloyalty to state requirements or to any sort of corporate restrictions or agreements as to sectarian, denominational or theological teaching? Nay more, is it not evident that the university must engage in religious education if it would raise leaders of men and must do so in absolute freedom from all traditional restrictions? The third ideal is that the university is engaged in religious education upon the basis of the broadest freedom of truth, absolutely unshackeled by institutional or traditional bonds as to matters of religion. Perhaps this is nowhere better seen than in the actual working out of such an ideal under the conditions imposed by The Carnegie Foundation. To express the terms of that foundation in the simplest manner possible I quote the words of President Pritchett: ''Under Mr. Carnegie's deed of gift we are estopped 1 Quoted by Butler, ' ' Means of Education ' ' p. 139. 19 from extending the benefits of the foundation to an institution which makes membership in a denomination a test of appointment to a trusteeship or to the place of an officer or teacher, but we have sought," Mr. Pritchett goes on to say in a personal letter **in every way to make clear that this had nothing whatever to do with any unfriendly attitude toward religion or re- ligious instruction, in which 1 myself am thoroughly interested. ' ' Now, practically how does the acceptance of the terms of this foundation affect the "beneficiaries!" A glance at the list of accepted institutions and a comparison with their catalogs shows at once, — if one may be permitted to trust college catalogs even thus far — that the acceptance of the terms of the retiring allowances does not debar from religious instruction; it only leaves that instruction free, as to the choice of trustees, teachers and oflS- cers, from all sectarian control. It does not mean less religious instruction but it does mean such instruction given by better and stronger men, men set free from certain fears that ought not to belong to our generation, such as the fear of the dominance of the blind bigotry that claims omniscience, men set free also from the fear of an old age of penury and pitiable pauper- ism. Institutions under the foundation are likely to attract and hold the stronger men. And, after all, the man is the chief factor in the religious training of students, the over-mastering personality, of a high soul. Uusu- ally these men will be religious men. As President Thompson says: "So long as the American people are a religious people it may be assumed that the teachers in state universities will be repre- sentatives of the common religious life"* But these officers of instruction, with the assurance of competence for age will have permanence in their positions. There is hardly any one so influential in all the life of today as that strong man who has stayed year after year in his chair, meeting group after group of students, about whom cluster all the traditions of the alumni, the cumulative energy of a high personality transmitted through college associations. Those who are work- ing for the spiritual development of the young men and women in the uni- versities will find their hands mightily strengthened by the assurance that the best men can remain and exert a growing influence of this kind. Next, the institution and acceptance of this fund on these terms means the more complete acceptance of the voluntary principle. It will throw the larger amount of religious responsibility upon individuals, students and vol- untary associations. The more we come to this principle of voluntaryism in the religious life of educational institutions the better it will be for both religion and educa tion; the more truly will men have a religious life of their own and the institution a true, because a free spiritual aim. It is hardly necessary, in discussing the effect of such restrictions as to theology, to point out that they will tend constantly to throw the emphasis from theology to religious life, from theories to realities, to activity and to character. 'Conference on Religious Education at State University of Illinois, May, 1903. 80 If it be asked, will not the effect of this foundation be to nip the life out of the denominational institution? The answer is very simple. If the life of the denominational school depends on such resources then the denomina- tion must believe in their schools sufficiently to furnish those resources. The result will rather be threefold, first, a recognition that denominational schools can come under the requirements of the foundation and still con- tinue their work of religious education in the very highest, deepest and best sense, that religion is larger than denominations; second, the terms of the foundation will stiffen them to higher educational standards, to really justi- fying themselves as efficient educational agencies, so that they can demand support on the ground, no longer of pious sentiment alone, but on that of service rendered ; third, it will also stiffen men to a like loyalty, a like muni- ficience in the support and the standardization of their own institutions. The only danger that seems to me to lie or to be possible in such founda- tions as affecting religious education at the universities is in the tendency of private enterprise to crystallization, to bondage to tradition; a dead hand rests often upon such foundations, in time, the terms become like tightening fingers, holding back from progress, crushing out the free development of life. This is at present a private fund; it might be that under certain cir- cumstances which do not seem now to exist, the minds of the beneficiaries should become subdued to the color of the food upon which they depend, their consciences weighted with either scruples or fears as to the will or no- tions, the social or political or economic conceptions of the person or persons controlling the fund. It would cost too much to accept if it ever came to mean the ' * Hush ' ' ! anywhere. We would rather believe, however, that the larger liberty resulting from freedom from sectarian fear and from dread of poverty in declining years will carry with it freedom of utterance and full liberty of thinking on all matters so that funds accumulated under the con- ditions of one age may be of use in bringing in the new and better age. At any rate we may all rejoice in the accumulating evidence that religious edu- cation does not depend for its continuance and vitality upon any creedal tests. The university spirit has demanded an atmosphere of absolute free- dom of thought, and in that atmosphere we find the religious life develops best. If it does not, there is something wrong with it; it needs the purging power of that atmosphere. One other of the newer ideals of the university makes for its efficiency in religious education. This ideal grows out of the conception already men- tioned, of the relatedness of the university to the life in which it is placed, out of which it grows. We think of the university as a laboratory. Not alone as having laboratories, but as being, as President Harper once said, * * A laboratory in which there shall be a working place for every member of the institution." It becomes, first of all, a laboratory of living for the students. It trains to habits of right living, not only in power to read books, but to handle tools, to read men, to master the elements, to cooperate with nature. The adoption of the laboratory principle has changed the campus crowd from bloodless bookworms to dynamic human beings. Presi- dent Angell compared them to a battery of pulsating engines. Held, the pursuit of pure science never made any body of men pulsate very much, except as "tests'^ drew near. Some deans may sigh for the old days; but 21 the best thing about the laboratory method is that these human batteries are learning to live according to law; that is the lesson of the laboratory. Along with this new life has come higher demands on life. The greater the laboratory demands the higher the life demands. Standards of student liv- ing, conduct, morality, have changed marvellously for the better. They are not up to the level of the dreamer but they are far above the tide mark of the muckraker. Whoever is working for the betterment of students can always today de- pend on finding a saving salt of fine young fellows, bracing young lives. The upper class men in our universities have shown tremendous spiritual power over lower men. When a senior becomes unofficially a "Big Brother" to a lad who imagines that he must be tough and nasty in order to qualify, a fine piece of laboratory work in religious education is under way. In similar manner, under the laboratory conception of religion, men in the universities are engaged in many fonns of spiritual activity. They may be little at prayer meeting — a normal college man prefers to pray with his feet, — but you will find them in settlements; conducting boys' clubs; groups of them going out to the high schools, guiding atheletics, stimulating the younger lads to finer toned living; acting as wards of lads committed to them by the juvenile court of Chicago. In work such as this, character de- velops; men find the high significance of living; seeking their brothers they find their Father. They come from such laboratory living to the oratory to discover new meaning, the rich content of experience, in the messages of prophets and singers discussed in Bible classes. That is the normal method of religious education, first the experience, then the symbol, the laboratory, then the formula. The symbols of religion have meaning then. That is the method open to every university and already in operation in many. It is a method we will do well to foster and develop through whatever agencies we may use for the religious development of students, for it is not only admis- sible under all kinds of civic and other restrictions but it is perfectly con- sonant with the university spirit and with the laws of the spiritual life you are seeking to develop. We ought to face the future, to have faith in the freedom of the truth, in the sure victory of the right; to know that, so long as our universities stand for that freedom and for high personal ideals, we can be, provided our part is properly done, assured of the religious development of young men and young women under their care. The important thing is for those out- side also to realize their part, to see that the university as it is, is a mighty power for religious education, that if we will but cooperate with its life, serve in harmony with its methods we may supplement its work, complement its endeavors and so enter into the largest, most splendid opportunity for the religious education of young men and women, the lifting of the eyes, the nerving of the hearts and the gift of the spirit of ideal living to those who are to be the leaders of tomorrow. 22 V. THE RELIGIOUS NEEDS OF STATE UNIVERSITIES ADDRESS BY JOHN R. MOTT I esteem it a very special privilege to be permitted to be here today. I find myself thoroughly at home in the midst of a company of those who have identified themselves with the religious interests of the state universi- ties of our country. I spent the larger part of my undergraduate days in a university the foundation and spirity of which correspond to that of our state universities. Since those days, it has been my opportunity to visit practically every one of the state universities of this country, most of them again and again. During the past sixteen years, when my lot has been to work among students outside more than within the United States, I have spent by far the larger part of my time in what you would call government or state universities. So that in a sense I may count myself with each one of you who is giving his life work on behalf of students in institutions on such foundations. It engrosses the larger part of my time and attention. Coming at once to the state universities of our own country, I might ex- press my special appreciation of the character of this field and of its grow- ing importance. It is a student field which is expanding. If you were to draw up here this morning a list of the twenty-five greatest universities of America, you would find that over one-half of these universities are state universities. If you were to take a fresh census of the student field of North America, you would find that in most sections of the country over half of the students are in these state institutions. You would come to the conclusion, if you visited all of this state university field, that it is not overstating matters to maintain that a disproportionate share of the strong- est young men and women of the nation who are going to institutions of higher learning are thronging the state universities. The reasons are ob- vious. They draw a more mature set of students, generally speaking; they draw a more independent class, and I do not use that word narrowly; they draw a class whom the parents can more largely trust, trust in the midst of difiieult conditions; it is true that strong young men and young women of denominational colleges are coming in increasing numbers to our state universities after they graduate from the denominational institutions, in order to avail themselves of the special advantages which the more gener- ously supported institutions afford. Owing to these and other reasons, I think it would be generally admitted that we would find a disproportianote share of the strongest young men and young women of our country in these institutions. The population of the state university is shifting constantly, in common with that of our other universities. I am constantly reminded of a river, as T pass in and out of any state university. These students are sweeping 23 out, and it lends a sense of urgency and immediacy to all that we do on behalf of these communities. The state universities are surprisingly religious and Christian. I say ** surprisingly, " not to those gathered at this table, but to the people with whom you talk day by day. They are amazed to learn that over half of the students in the state universities have Christian aflSliations in the sense of being members of Christian churches; they are surprised to learn that about three-fourths of the professors in the state universities are members of Christian churches. They find it difficult to take in the fact that prac- tically every one of the presidents of the state universities are Christian men. They express amazement when I tell them that the conditions in these state universities are such as to make possible the development of a Christian student movement which is profoundly ethical, altruistic, and ag- gressively Christian. This is no longer a matter of theory. The facts support the statement. I know of no government or state universities in any country which are more religious than those of the United States. In some respects Oxford and Cambridge and th~e Scottish universities, which may well be classed as government universities, would take the lead in a comparison of this kind, but taking all of the government institutions of the British Isles, including those of the Midlands and Wales, taking them as a whole system, I think I would still maintain that the state universi- ties of the United States are the most pronouncedly religious and Chris- tian, judged by results, judged by the most satisfactory tests. These state universities also, happily, are wide open to the Christian propaganda and to the larger religious propaganda. They are entirely ac- cessible. I have found no evidence in all my journeys for now nearly twenty-two years among these universities, that there was a want of the open door. I know of no institutions that are more open to the wise and friendly and constructive eflfort of Christianity than the American state universities. Next to them I would class those of Japan. People may express surprise, but I have found the Japanese educational authorities, even those representing the government itself, the most open minded whom I have found in all my journeys. This state university field is also exceedingly responsive. Some of us have been given adequate opportunity to notice it. I ask you, in all your experiences, where have you found communities where truth, sincerity, strength, conviction and vitality had greater influence when presented in the Christian setting, than in the state universities! These fields are also ripe. I would use a stronger word: they are dead ripe. The harvest is actually wasting in almost every one of these fields. This is not a matter of theory. These state universities are now begin- ning to yield large fruitage. One of the most inspiring chapters in the religious life of our' institutions of North America is the chapter that tells about the results of Christian effort in state universities, state colleges, and state normal schools. The difficulties are admittedly greater; therefore, the trimphs seem to be more significant and confirmatory to faith and en- couraging to the heart, than those we find in other fields. The state university fields have limitless moral and spiritual possibili- 24 ties. I find no limit that inheres in the purpose which has brought us to- gether when that purpose is applied to state universities. I find no limit so far as the conditions in these universities are concerned to the results that we may confidently work for and expect. I find no limit in Almighty God. The only place I discover a limit, a limitation of a serious character, is among the leaders of the Christian forces who are directly responsible for the cultivation of these fields. The limitation is not outside ourselves, so far as possibilities are concerned, and the realizing of possibilities. And yet, after saying all that I have said, let me say that the state uni- versities more than any other communities, save the professional schools of some of our great cities, are centers of moral and religious stress and strain and conflict and tragedy. The man would be exceedingly superficial who iAould stand up here and say what I have said this morning and not sup- plement it instantly by this contention. This is a well-known fact tO' any investigator. This tremendous need, in its extensive, and more especially in its intensive aspects, is due in part to the location of some of the state universities, but due in all cases to the character of the foundation and the spirit and general temper of these communities. It is due likewise to the personnel which makes up the state university populations. It is due, in my judgment, even more to the sins of omission of the responsible lead- ers of Christianity in North America. It isi not my intention to describe with any minuteness the religious needs of the state universities in a gath- ering like this. I would only indicate in outline that in the state universi- ties we find to a shocking degree moral collapse and wreckage. I mean all of that. I resent bitterly the statements and insinuations which I now and then read in the papers and now and then hear from some quarters where one would least expect it, regarding moral conditions in state universities. I resent it bitterly, with my intimate knowledge of the facts; and yet it would not be right in me to lose sight of that segment of truth regarding the situation which tells the awful annual story of the breakdown of char- acter. I have had too many hundreds of state university students come into my room and tell, me their story of breakdown, to forget it. It has left its dent in my brain. I know this need. Moreover, there is a breakdown of faith all through this state university field, due partly to things that are taught in connection with the curricu- lum, and more especially to things that are not taught. Well do I recall this larger section of my interviews in state university communities with men who have not only been subjected to great strain in their faith, but have the anchor pulled loose and have been let out upon a wide and tem- pestuous sea without chart or compass or rudder. Then I think of that great company of students — and some professors, by the way — in state uni- versities, who are in the zone of indifference, and it is the most difficult zone to attack. It is the most difiicult to move. It is the most self-satis- fied. I would — as I said to the students at Yale a week ago last Sunday — far prefer to come into a university, as I did not long since over in Eu- rope, where they had a free-thought association, the avowed purpose of which was to fight Christianity bitterly (I was glad to meet the officials of that society and have a debate with them) ; I would much prefer to find 25 that kind of a situation than this cynical skepticism, this apathy, this numbness. It is the hardest thing to move, and yet we find this zone reaching right across every state university, reaching right up into the fac- ulty as well as among the students. Then there is a great amount of hypocrisy and formality among profess- ing Christians in state universities as well as in Christian universities, and in estimating a situation we have got to reckon with this. The super- ficiality of the spiritual life and the Christian thinking of so many pro- fessedly Christian students in the state universities, as elsewhere, is an alarming fact and must bulk in our estimate of need. The lack of thor- oughgoing, constructive methods and processes in the building and but- tressing of character, in the expanding of faith and in the training for service, must also be faced as we view the need, religious, of state univer- sities. The want of expression of religious convictions and emotions and, what is more alarming, the lack of opportunities to give such expression, psychologically constitutes one of the deepest needs of the state universi- ties. The great leakage at the end of the university career of the univer- sity students — I mean the comparatively small number of them who were deeply interested in religion and who were religious in the state universi- ties, who make the connection immediate with the work of Christ in the world and go from strength to strength in usefulness and influence and growth — is such as to put this in the list of needs. Now, I am not concerned with these needs which I have just stated in outline. I am not concerned with the needs outside ourselves in the state universities. To my mind, the religious needs of the state universities which ought to absorb our thought constructively all through the busy year, are the religious needs within ourselves and among ourselves as the leaders of Christian forces of the state universities. That is where we ought to focus our attention. Now, you ask me, what are those needs? In the first place, there is need among us of a larger plan on behalf of the moral and religious culture of the state universities. The most casual investigator is impressed with the lack of plan. More especially, he is impressed, not so much with the lack of plan as with the multiplying of plans and with the lack of compre- hensiveness of planning on behalf of these great and needy fields. The plan should be large enough to include the whole state university communities. In almost every state university I visit, the plans of the Christian agents and agencies seem to be limited to certain sections of the population, of the students and professors. Our ideal should be nothing less than touching all the students and all the professors. It should be a large plan in the sense that it includes the whole range of the moral and religious life of each man concerned. It sBould include the ministry to the intelligence and the emotional nature and the volitional nature; the meeting of the present need and the meeting of the prospective need of these men. The plan should include the whole range of the student's life; it should reach back into the high schools and other feeders of the univer- sity; it should reach on until they are anchored after they graduate. It should cover progressively, constructively, the years of expansion in the university course itself. Our first need^ therefore, is that of a larger plan. The second need among ourselves is that of larger comprehension. This is the foundation of any adequate plan and certainly the foundation of any adequate execution. Larger comprehension of the sources from which the students are drawn, their home life^ their preparatory educational life, and its ideals and practices, in fact their whole past. Larger comprehension of the temptations of students. It is a large sub- ject. But anyone who is successfully to plan and work for these men must know the terrific tug downward and the intricate network in which the average student of modern college life finds himself, and the baffling cross- currents, largely unseen on the surface. A strange lack of comprehension and therefore a lack of charity and sympathy results. There must be larger comprehension of the religious position, the unanswered religious questions of students. It is so easy for us to drift past their place in the stream and to lose their point of view and not realize all that is involved in this time of readjustment, of unsettling and also of settling as well. Larger comprehension of the various Christian communions and religions represented in the student body. There is altogether too much narrowness on this point. There is not enough deliberate, resolute effort to under- stand the religious past of these different sections of the student popula- tion, including the Roman Catholic communion and the Jewish communion, and some others less numerously represented in our state university fields. Some leaders have a small Christ; they give you the impression that their Christ has revealed Himself adequately, fully, to their particular commu- nity of Christians. I love to think of a Christ, in this work, so great that we require many communions in which adequately to imderstand His ex- cellencies and to reveal His power. There is need of a larger comprehension of the aims of this movement. The aim, after all, determines the effort. With more thinking upon our aims, we would come more quickly to our conclusions. These would domi- nate our methods and relationships. There is need of larger comprehension of our times, or of our particu- lar time; more specially in its theological, social, international and ecclesi- astical aspects. It is essentially a different situation, in all these respects, from what it was even one-quarter of a century ago. It is an essential of our work if we wish to fit the modern age. The students will know it if we do not fit it. There is need of larger comprehension of what I would call our mes- sage, growing out of this fact; not a new message, but how to state the unchanging facts in a language that finds men today and deeply moves them and carries their convictions. There is need of larger comprehension of the sublimity and grandeur and inspiration of this great work. Believe me, there is no more import- ant work. That leads me to advance to say that there is need of larger vision among the workers. Where there is no vision, invariably the people in the state universities perish. Our visions are the strength of our lives. We 27 want never to lose the vision of this deep need, this intensive need of the students thronging these universities. I always am pained to find a worker like any one of ourselves who has become calloused and unresponsive to the pathos and tragedy of what is taking place in one life under the spell of these temptations and soul struggles and body struggles of college life. It is a sign that that person has become disqualified for this work. Can you imagine Christ ever getting to a point that He was not deeply moved in spirit by the needs of men around Himf Let us never lose that vision. And more appealing and constant should be the vision of the uplifted Cross of Jesus Christ and the complete adequacy of Christ to meet the religious needs of every state university, the Living Christ whose it is to dominate all relationships among men. That vision will carry us through our dis- couragements. That vision will enable us to lose ourselves and to find men. It will enable us to do a work which wUl stand. A fourth religious need of the state universities among ourselves is the need of larger strategy. There is a painful lack of masterful strategy with reference to this field. We need strategy if any body of workers needs it, because our numbers are so small and our difficulties are so great. This is what strategy is for. Our strategy should show itself in laying hold of certain classes in these communities. We ought to pay far more attention than we do to the professors. We are taking too much for granted there. Therefore they are not beginning to wield the influence that they might wield in the development of the religious life of the uni- versities. There are certain classes o^ students in the university, socially, athletically, scholastically, who, if reached, greatly simplify the reaching of the thousands of other students. That is the purpose of strategy. Strategy not only as to reaching certain classes, but also as to certain methods. I sometimes think there is a strange veil over the eyes of some workers as I notice the methods that bulk most largely with them. Why. strategy as to methods will lead us to give the first place to vital processes, the things that are going to last after you and I have been forgotten, more especially the processes which relate men to the great Reality, the Life-giving Fountain. This is just a hint of what I mean by a strategic method. Another strategic method is multiplying the number of workers. He who does the work is not so profitably employed as he who multiplies the doers. He will not have as much to show when he comes to leave these fields. Strategy as to times. I have not yet found in all the years the man who has come up to my wishes in recognizing strategy as to times in state universities. Show me the man who has yet seized that time of times, the very opening days, when the new students enter. We have done some things, but we have been painfully inadequate in our strategy at this point. We can do more there in a few days than we will do in long months after- wards. As a matter of fact, we will not do it afterwards. We cannot do it afterwards. This is only one strategic time in the university year. A fifth religious need of the state universities is that of larger efficiency. I had expected to enlarge on this but I pass it because of the topics I see 28 following as the day advances. It calls for a developing of the study side^ the training side, the religious education side of our whole scheme of work, as it concerns every agency represented here. I put this as co-ordinate with anything I have said in importance. A sixth need of state universities is that of larger unity. Because of the greatness of our task, because of the forces that oppose, more espe- cially the inertia, because of the advantages of unity in the way of com- prehensiveness, in the way of continuity, in the way of power and in the way of speed; — for these reasons we must have unity among all those who have at heart this great work. I go further, and say that not to have it is nothing less than sinful. The last place we can afford to lose anything through overlapping or undercutting or misunderstanding or becoming so busy that we don't take time to get together, is in the state university field. I go still further, and say that in my judgment a comprehensive and united treatment of this great situation would be more than the equiva- lent of doubling the present staff of workers now spending their lives in the state universities to meet the religious needs. One reason why I be- lieve so much in little gatherings like this and in greater gatherings like Rochester and Lake Geneva and Northfield, is that they help to develop an atmosphere, an attitude, a temper, a spirit of brotherhood, of under- standing, of unity, of Christ-like willingness to discover and do the will of God. And this spells victory. The last need I mention among the religious needs is the need of larger sacrifice — or probably I had better use another word, larger reality. We know enough. We don't need a conference like this to teach us more, al- though it has its great advantages, as we have seen. There is need of a larger dynamic and a larger sense of reality in acting upon what we know and believe. Not so much more methods, not so much more machinery, not so much new organization, but a new accession of power, greater than our own, qualifying us to do the things that we know should be done in this great field. This reality will issue in sacrifice. The money will be forthcoming all over the field for our plans. Some of the finest spirits of our age will join us in our work, dedicating their lives to these fields even though it involve great heroism and self-sacrifice in the very deepest and truest sense. There is a capacity for vicariousness among the strongest men up and down this nation which manifests itself when there are great things to be done. Our pleasures evaporate in air; it is our pains which increase the spiritual momentum of the world. Let this spirit of heroism and of sacrifice which I call the spirit of reality take possession of us, and all the other difficulties that I said were difficulties inside the univer- sity field apart from us, will be discovered and will be met. 29 VI. SUGGESTED AIMS FOR MORE EFFECTIVE ACTION IN MEETING THESE NEEDS. 1. Discussion: "A school of religion in co-operation with the university with credits." "The possibility of a summer school of religion.'* Mr. Coler. Soon after I went to, Ann Arbor ten years ago the pastor of the Pres- byterian church came before the ministerial association in a paper and advocated that there should be a united effort on the part of the religious bodies toward helping to meet the moral and religious needs of that uni- versity community. The Ann Arbor Bible Chair of the Disciples had al- ready been in successful operation for two years. His hope was that the movement should take such shape that it would become to the University of Michigan a school for the training of religious workers which would be comparable in its rank, standing and dignity to the law school or the medi- cal school. The proposition that he submitted met the approval of the members of the ministerial association of Ann Arbor at that time, and President An- gell said to us that he would be very glad if the different religious bodies would become federated in a united effort. Nothing was done, however, immediately, but later the Presbyterians established their work in the form of a university pastorate and the Baptists established a guild; the Episco- pal church already had a guild; the other movements gradually took shape until two years ago the school of religion was founded. There are included in it, I believe, nine different organizations repre- senting seven different churches, and the Y. M. C. A. and Y. W. C. A. of the university. There are 26 different instructors announced for the pres- ent year. I doubt the propriety of any denomination waiting for a united move- ment, before it begins its work. The imion, if it comes at all, will come later on. Mr. French: I would like to add one point, and that is that the coiu*se8 of the School of Religion at Ann Arbor are aimed to be of university grade. There are names of men on the faculty here who hardly have their peers in any theological seminary in the country in their specialty, and it was thought that we could take advantage of those specialists in the uni- versity by putting them in the catalogue of the school and it would dig- nify the feeling) toward religion among the student body. While we have retained these methods as a matter of university credit, with 240 enroll- ments, the same men have 141 enrollments in other courses where they can give full sway to their deepest convictions with regard to religious life, without any reference whatever to the official aspects of it. 30 Mr. Chandler: What credits are given for this work? Mr. French: We have not asked the university as yet to give any cred- its for this work, because we wanted to demonstrate its efficiency before we went to the regents with that kind of a proposition. However, there are courses given in the department of Semitics, enrolling about 100 stu- dents, where the work in the Prophets and biblical literature, etc., is given with full credit. 2. Discussion: "Lectures at the university by local pastors with credits." Mr. Loring. The summer before last, the faculty of the University of Iowa, upon petition of the ministers and some of the professors, passed a resolution to this effect: That if any student — it deals only with the students — if any student gave evidence that he had done regular work in any religious subject which is counted toward the degree of bachelor of arts in any American university of the first rank, and had handed in to the committee appointed by the university his lecture hours and collateral reading and was willing to pass an examination prepared by the university, he could get credit from the university not to exceed eight hours in the four years' course, not to exceed four hours in any one year. We don't claim at Iowa that we have solved the question by any means, but we think that under this plan we have made a fair start, have met a good many difficulties that we expected to meet, and we think we have found the logical way to introduce the whole matter in the state universi- ties. We found out, somewhat to our astonishment, that although a state university claims it is non-religious, as a matter of fact it actually discrim- inated against religion, for this reason: The state university will accept a student who has come from a denominational college and taken a religious study there, expecting to count that study toward his degree; and they will give him credit for that work in the state university ; but, on the other hand, if the student comes to the university in the first place, they fill his time so full of studies that he can't take work outside, and if he should take, out- side, under a tutor, a religious subject, and come to the university and ask credit, on the theory that he had done the work and could pass an examination showing he had prepared the work, the state university, as I understand, would decline to give him any credit. They say, in effect, therefore, *'If you study with us all your course, you can't study religion; but if you come from any kind of denominational school, we will give you credit for courses in religion." Therefore, the faculty was in such a position that they could not very well turn down our proposition, although a great many of them disapproved of it. In starting this work, we started very cautiously. We had people from all kinds of churches, Protestant and Catholic, and we didn't know what would happen when we got together; but as a matter of fact, we had no difficulties. No denominational jealousies or feeling of any kind arose. In the next place, I think greatly to the astonishment of the university, no snap courses appeared. In fact, the number of students is much smaller 31 than they expected, and I think largely on that account. We find that a very large proportion of the students start and never get through at alL They think religion is an easy matter, and come in and find out their mis- take. In the next place, we avoided denominational teaching, and I think that is rather remarkable. Now, there is another wrong impression about the arrangement, at least in the state of Iowa. A good many people think we are on the same basis as a denominational college, which tries to get a large number of students. They think our work is somewhat the same as that done by the Christian Association work in the cities, where you try to deal with the mass of men and move them emotionally. That is not so. We don 't ask for numbers. We would be satisfied if the same proportion of students would take our religious courses at Iowa that take them at Harvard. We do insist that the student has the same right to take religious studies in con- nection with the state university that he has anywhere else. It is purely intellectual in influence. We do count, however, that it will have a secondary influence on the whole university, because every student has friends, and if we get one student that sees that religion is well worth studying from the intellectual side, he drums that into the other students, and we will get many students to see that the work is of value on the intellectual side. The first year there were seventy-two people in the classes; forty -nine took the examinations. The second year we only have thirty-one. That, of course, is one of our difficulties. In the first place the ministers changed. The Methodist minister had classes in the literature of the Bible, and he left. The Congregationalists changed ministers, and the Lutherans changed ministers, and the Baptists changed ministers. That is one trouble. How can we get regular teaching! One thing I want to ask is this: Suppose we should get a student pastor system there, how far will the student pastors help in this kind of movement! That is one thing they asked me to find out. Can we count on the student pastor giving two hours a week for one semester? In the next place, I think our smaller attendance is due to the fact that the courses are not co-ordinated. We were all afraid of each other the first year. We were afraid of stepping on each other's denominational toes. The courses did not fit together. In the next place, I do not think the students under- stood what the courses were designed for. In the law school, the students have to take certain elementary studies. Why should not we have elemen- tary courses in the religious work! One thing I want to find out here — how far could university pastors help us in this plant Dr. French: The university pastor, I think, can do this that the local pastor cannot do with his other activities: he can devote a larger section of his time to thorough preparation for such a course, making it his specialty,, and he can also take a larger time in interesting the various classes of students in the course. Naturally the university pastors would be a large co-operating factor in the success of any such school as was outlined at Iowa or at Michigan. Mr. Edwards: Will Professor Lathrop outline, in a word, the scope of his course in religious literature in the University of Wisconsin! 32 Prof. Lathrop: Young people, generally speaking, don't know their Bible, haven't read it; and if you are going to read the Bible from any point of view, the first thing is to read it, which we endeavor to do. One or two points I think will be of interest to the members of this conference. In the first place, it has been my feeling that the Bible does not belong even to evangelical Christians only, but is something meant for mankind at large, and from that point of view it has seemed to me distinctly desirable to avoid any considerations which would be in any sense provocative of unnecessary discussion. The Bible, for example, in English literature, is one book, and it isn't a matter of any great interest to stu- dents as to how it came into existence originally. So that questions of origins and analysis and criticism have seemed to me quite out of the scope of a course of that kind as given. Then, as I understand it, a literary study of any great creative work involves a consideration of the structure of it, of its purpose and meaning as it stands, of the questions of the interpretation of particular words, the endeavor to follow the imaginative spirit of it as completely as it is possible for us to follow it. This course was looked upon with a good deal of timidity. People were afraid of it. People thought the Catholics would object to it because necessarily the translation of the scriptures which is of significance in English literature is the Authorized Version. Some people thought that the evangelical Christians would object to it because it waa considered as literature and not treated from a point of view of a merely mechanical sense of inspiration. Some people thought that the representa- tives and descendants of German immigrants of 1848 would object to it because they would not want to have anything religious in the university at all. It seemed to me that these were cases in which one point of view was. the antidote of another. In point of fact, when we got our class together,, wc had some Catholics, some agnostics, some Unitarians, some Lutherans and Presbyterians. I know of those representatives of different types of religious belief incidentally, and I can't find out that anything happened to make anybody uncomfortable in the course. The Supreme Court of the State of Wisconsin has declared that there are certain portions of the Bible which teach the existence of an all-wise and beneficent Creator, that the reading of such portions of the Bible and the teaching of such doctrines as that, which are not the peculiar property of any religious denomination is proper within the public schools of the state; which I take it is exactly the point of view suggested by Dr. Loring in the instruction of religious subjects. I have not made it my object to inculcate that doctrine in my teaching of the Bible as literature, but I don't know that anybody has obtained any inferences to the contrary from the reading of the early narratives of the Old Testament. The course as at present given in the university runs for one semester only, for two hours a week. That is not sufficient. I think next year a course will be given that will run for one semester for three hours a week. In my estimation that is not sufficient, but in the judgment of those who make the courses out I have not been able to make my point clear. It seems to me a larger 3— C. W. 33 amount of time might be given to a subject which is in so many respects so exceedingly difficult as a study of the scriptures. Prof. Evans: I have the letter head "Hebrew and Hellenistic Greek." I am teaching the English Bible as linguistics, literature, history, and arch- aelogy. There are three or four other men in the department, and the work is progressing. There are absolutely no difficulties in the way. Such difficulties as are invented are simply straw men, hypothetical, for the privilege of someone shooting at them. There is no practical difficulty in the way, as I can see it, of teaching the English Bible in the university in perfect consistency with the laws of the state and the spirit of the university and the convictions of the Christian consciousness of the teacher. It is being done and we hope it will be done with better method and better results in the future than it is done at present. We have an average attendance of about eighteen or twenty this semester, but we hope to have a larger attendance, double or treble that attendance, next semester. Mr. Loring: I would like to say, as throwing a little light upon the summer school of religion, that Professor Starbuck in the last two sum- mers has given his weekly lectures at Iowa without credit. They are very largely attended. Miss Rolfe: At Illinois they give bibical literature in the summer, half of it one summer and half the next summer, alternating, and it is very largely attended by the students. It is given by the university for credit. Mr. Foote: The Ann Arbor School of Religion last summer had four public lectures given by the members of the faculty on religious topics, with attendance between one and two hundred. Mr. Cope: I think there is some significance in what has been done for the University of West Virginia. The summer school has been held several summers, originally as a school for Sunday school teachers, lasting two weeks in connection with the school for teachers, and then extending itself out a little farther so that I believe last year the summer school had courses in religious psychology and other subjects in the Old and New Testament likely to be helpful to teachers. 3. Discussion: "How to increase the Christian public senti- ment in the faculty, and make it more effective in the policies of the university." "Should the people of the state urge upon the university authorities a larger con- sideration of positive moral character as a qualifying element in the selection of teachers?" Prof. Oilman. Positive moral character, as I understand it, as a qualifying element in the selection of teachers, is absolutely necessary, but in the course of a somewhat long and tempestuous career I have noticed this fact: men will come to the University of Wisconsin, with aggressive moral character, and develop, in the course of two or three years of research work or some other work that absorbs all their time and makes them selfish, into a personality which has latent possibility of positive moral character, but without its being really expressed. I believe that personal influence, whether of a member of the faculty, 34 or of the members of the community, is the most effective influence in the world in the matter of Christian public sentiment. Faculty communities are like other communities. We have been running wild on research. I tell you, the pendulum has swung too far, and you have debauched your teachers, you have destroyed their Chris- tian influence largely, by going too far. Now, I say this research may have saved us from getting stale, a proper amount of it is all right, but when you have your whole effort directed to magnifying, glorifying the indi- vidual, and instead of giving out, you drag in, there develops a growing selfishness which comes for the most part, from a superabundance of re- search. You spoil your teachers. This is what is happening all over the United States in connection with educational institutions. Now, our faculty does not lack in moral tone or positive Christian char- acter. But we do lack the expression of it in effective ways. It is a ques- tion of faculty members taking the time and taking the occasion, taking the opportunity to make their influence felt. There is absolutely no defence for the theory that university men should refrain from exerting and radiating moral influence. I believe in it. It is a matter of wisdom. Positive moral teaching. Christian influence, has its place right here in this faculty, in contact with students every day. This student public sentiment and the opportunity of meeting the stu- dents personally is the opportunity for the application of this positive moral and Christian influence. I don't mean something necessarily labeled. I would not agree to the label that you would agree to. I would not come in under your label, possibly, but I say to you with all the earnestness of a somewhat intimate relationship with the students of this university, that in this matter of personal influence, in the reflection of positive moral character, we must take the pains to express and to give out, in a spirit of helpfulness, in a spirit of sympathy, and kindliness I believe that is the lever, right there. 4. Discussion: "The enlargement of the numbers of candi- dates for the Christian ministry and missionary service." ''Co-operation between the universities, the theological seminaries, and the university pastors for pre-theological work with credits." Dr. Bronson. In the colleges there might be in all the pre-theological courses a more conscious emphasis in favor of the seminary, just as there is in the pre- medical or pre-legal courses. This greater emphasis might be best secured, as in some of the state institutions it is now being done, by entrusting these pre-theological courses to university pastors, or pastors duly accredited for the work. The ideal situation would no doubt be to locate or create a de- nominational seminary in juxtaposition to the state universities. Since the growth as evidenced in this conference seems to be in the direction of more or less distinctive denominational work in state institutions, the placing of this work under professors accredited, or at least acceptable, not for scholar- ship, but for character of teaching, to the denominational schools would help. Some of the seminaries it would be found could not recognize credits 35 unless the instruction were given by men in the state schools whose work was not offensive. Mr. Sharpe: I happen to be one of the few, perhaps, who are directly interested in the thought of the theological seminary that the speaker has just endorsed. The institution with which I am identified is a theological seminary located at the seat of a state university. The school was located at the seat of this university, the University of Missouri, directly on the invitation of the university authorities. Not only did they invite this par- ticular religious body, but any religious body, to establish a like institution. The idea has been growing. Twenty years ago it was agitated on the floor of the Missouri legislature by no less than Champ Clark, that all state uni- versities should inaugurate theological seminaries with the state univer- sities, in accordance with the idea of Thomas Jefferson. The Christian church is the only one that has so fax taken advantage of this offer, but the initiative has come from the university itself. There has been no accusation of pernicious sectarian activity in the Bible college, no opposition from members of other religious bodies, notwith- standing the prime motive of locating here was the education of our own ministry for the Christian church. It has been said that if other denomi- nations were to do likewise it would transfer denominational conflicts to the seat of the state university, to the disturbance of the classic repose of the universities. But it would seem to me if there is any place where there is a prospect of arriving at a united opinion, the atmosphere of a state univer- sity is just such a place, because the discussion is likely to be brought within the rules in that environment. If any sectarian should violate the rules the state university would arise in its majesty and suppress him. We are glad to know that some steps are being taken and some delibera- tions being had in this regard. Most of our instruction is absolutely non- sectarian. We have been educating ministers for the Methodist church and for the Presbyterian church and for the Baptist church and for the Chris- tian church. We have actually had ministers of all these denominations preparing for the ministry in their various bodies in our school since its inauguration thirteen years ago, and we have had nobody to complain that they were unfairly treated. The students are used to having these things discussed from every possible point of view. It would not be possible for any denominational body to come into such an atmosphere with its denom- iDational claims and urge them in any way except the way in which claims of all sorts are urged in a university atmosphere, and I imagine that all of the obstacles and all of the nightmares that are apt to be counted up in thinking about this will prove to be purely imaginary. Mr. Graham Taylor: I would like to enumerate some things we have to reckon with in accounting for the numbers of men who are entering the pastoral ministry. In the first place, the church has been building better than it knows perhaps, or at all times recognizes, in raising up more kinds of ministry. The number of men who are devoting themselves to Christian service is certainly not less but a great deal more than hitherto, and a large number of men who have gone into the service of the Young Men's Chris- tian Association regard themselves as in the ministry of the church for 36 young men. Social service of the country has made a strong plea for some of the best talent that the church has had to offer, and we should not con- sider men who are heading the great philanthropies and the united charities of our cities as not related to religious ministry. Moreover, the fact that the denominational competitions and rivalries have cut up the local field for the pastoral ministry and reduced the finan- cial support of the men in these local pastorates, has certainly had a very seriously deterrent influence in the minds of men of the first quality and high ambition entering the pastoral ministry or preparing therefor. I think we cannot afford to blink that fact. Tf the demand were worth the sacrifice, there is the heroic element in Christian men to respond to that demand. But men may well question whether it is worth the sacrifice that is asked of them to maintain one more church in a community than is needed. Now, there can be no question about men facing just that dilemma. When we ask them to go to China and Japan or the islands of the sea, they re- spond. There is room. There is need. And we always have more men and women volunteering for the foreign service than we can possibly send forth. Until, therefore, there is some comity among the churches which will pre- vent this competition that cuts the field up so that a man does not have a sphere for a whole man's full work, we need not expect the response to the home fields in pastoral work that we do to the foreign field. And we are not to blame a man for that attitude. The appeal for the ministry of the church, it seems to me, should be for a more manifold ministry. We need not more men of one kind so much as more kinds of men, men whose varied aptitudes shall be developed over against the varied needs of the field. We need a larger view of what the ministry and the church really are. But the appeal should be sent to the colleges that just because of the diversity of social and philanthropic and reformatory and religious work, the old-time idealistic, inspirational, educa- tional and empowering work of the church is not less needed but is needed all the more, and the appeal should be to the very highest classes of men, the men that can idealize, the men that can inspire, the men that can educate, and the men that can generate that power of a Christ-filled life: upon those men the premium should be put as never before, and so far as I see the sphere for the activity of the church in those four paths, it was never more needed than now. But then, I would not say that that was the only ministry, and I maintain that the old burden of the soul is not off, but it is on. More people really care for more folks than ever before in the history of the church. No very large proportion of even the ministry has ever borne the burden of the ■soul to anything like the intensity that we are laying it down right here now. I say that the burden of the soul is on and not off, and that we should thank God and take courage, that the church has been building bet- ter than it knows, and that we have only to make an appeal to the herioc and the higher things in order to get the response that we need. 87 5. Discussion: "The religious forces of the university in their relation to student grafting, to student law and or- der, to student self-government, and the honor system." Prof. Gilmore. Some of our problems in student life are due to the fact that we have a peculiar code of college ethics. I think we may recognize the fact that there is a code of morals and ethics in university life adopted by students while they are students, which is not the real code that they expect to follow when they leave. He will do many things and lend himself to certain standards of living, which in his sober thinking he would condemn, excusing himself by saying, **When I come really to live, I am going to get on a better basis. ^' It is easy enough to point out that we do have this system of college ethics, this separate code which the student adopts for himself. But how are we going to deal with it! What should be the attitude of the religious forces of the university toward this situation? The answer should be perfectly obvious, that we ought as far as we can to bring the student to realize that the law of morals works just the same, with the same certainty and preciseness, in college life as it does outside; and he must come to a situation of direct responsibility, not only in matters of law, but in matters of morals and ethics. He is not in any artificial position. He must take full responsibility from the very outset. I have in mind particularly the subject of student grafting, and that came to me because of a movement which has been started in the University of California and also in Stanford University, to get the students to take a stand on honesty and morality in the matter of business relations. That is, to perceive, if possible, the trusteeship of the man who in everyday life comes to represent various interests, and to get hold of the elements of the moral problem that will ultimately confront him when he comes to live the real life in any profession or calling he may see fit to adopt; to see that student grafting is the place in student life and student enterprises where many men first learn the lesson of private gain out of the fiduciary rela- tionship. I think it would be surprising if we had all the statistics to see the results of our student activity. We would find that the corruption in municipal life and in state life has its counterpart in student life. Not because there is any viciousness in the student body, but because of a lack of moral perception. Now, to illustrate: the chairman of a certain committee had in charge a certain class function. He was a representative ; he was elected to act for his class. It involved the raising of a large sum of money and the letting of certain contracts to carry the functions through. He had a position of influence. He could dictate; he could sign various contracts. He did let certain contracts, and in a few days took a check to remind him of his good oflSces. That is simply incipient grafting. That, twenty dollars did not belong to him. He got it in a representative capac- ity in order to benefit the person whom he represented; but he soon be- comes saturated with the notion that if he can get a private gain on the side, well and good. I don't think that is due to viciousness. I think it is lack of moral perception. I don^t know who is responsible for the lack, but it is there. The problem is to impress upon the student the s^imple, elementary fundamentals of right living. The agency by which that should be done I leave to other persons to judge. 6. Discussion: ''Co-operative action against student drink- ing resorts and houses of ill-fame." Mr. Foote. The first and the best remedy for the evils which we have under consid- eration — is instruction in sexual hygiene. This is now given in some places. In the University of Michigan, a professor of the medical school lectures every year under the auspices of the Christian Association to men. Similar lectures ought to be given under the auspices of the university or of the Christian Association or of the churches everywhere, and for the women stu- dents as well as for the men. As a matter of fact, however, there ought to be elementary instruction in such hygiene for students in high schools, so that they will not have to wait until they come to the universities to get scientific instruction in such matters of personal care for themselves. It is, to my mind, shocking to know the very small proportion of boys and girls who receive at home or from the family doctor or in any other reputable way any sort of instruction concerning care of themselves.. There should also be instruction as to the effects of alcohol. There is very much to be gotten out of the instruction in addition to that instruc- tion which is generally established in psychology in the university, where the student may be shown how alcohol decreases effectiveness of life and likelihood of securing a good position. Then there is a third measure of prevention, and that is the cultivation of sentiment among the students themselves, the sentiment that it is not a smart thing to go in for drinking customs, a sentiment in such matters as of students treating one another in saloons. The appeal of athletics is also another strong preventive. My second point is in regard to conditions in towns where liquor licenses are issued. I do not believe that it is helpful for the religious forces to attack the saloons in such a community indiscriminately. Attack, not all saloons indiscriminately, but the saloons that are doing the vicious business. Turn the batteries in these directions, on the saloons that are violating the laws regarding the sale of liquor after hours, the saloons that are doing the business of procuring assignments of immoral women, and have gambling. Compel the saloons if possible, to close up early in the evening on nights of football victories. That was done at Ann Arbor last fall after a football victory, greatly to the advantage of the community. If you act along such lines you can greatly improve the conditions in the communities in which you live. Third, consider the saloons in towns where no licenses are issued, that is, where they are doing an illegal business, and also conducting gambling houses and houses of ill-fame, which are doing an illegal business every- where. What is the method? Secrecy and vigilance alone will keep the 39 college town free from those evils. I heartily disapprove of public methods of attack. I do not believe that a publicly formed committee can accom- plish much of anything, except to make the keepers of illegal dens a little more secretive and careful in their methods of operation. You have to up- root such places by a secret attack. How are you to go about such an at- tack? In some places you can have student co-operation, and can use student help to advantage. There are other fields of action where it is a very doubtful question whether you can use student help, as for example in investigating saloons, gambling houses, and houses of iU-fame. In the first place, it is subjecting them very possibly to temptation; and in the second place, if you are after legal evidence, which is probably what you ought to be after, it is putting the student in an unfair position to ask him to get legal evidence which he may have to go on the stand to sub- stantiate. I believe the only satisfactory method of attacking such prob- lems is by the employment of professional detectives, and by doing it with the utmost secrecy. The greater the secrecy, the greater the results. The method of attack will have to depend on local conditions, but secrecy and swiftness and " putting pressure upon the municipal authorities is the only way, in my opinion, to get at these institutions. Mr. Mott: I may have misunderstood the leader of the discussion in what he said about the better class of legal and responsible saloons. I have had a great deal of experience in this matter. By far the largest number of students that I know who were not under the spell and clutch of evil habits of drinking when they came to college and came under the habit, have been led away in these better places. It is an exceptional case. I know of such places, but I state as a matter of fact that I know of hun- dreds of men of some of the best families of this nation who have been drawn in, to these so-called respectable places, that were doing their busi- ness according to law, literally. In so far as they are to be commended for obeying the law, I stand with you, but in so far as you would imply any silence with reference to this most deadly snare, I would not be sDent, and I think our conference should not only sound a clear note on this point, but use all the power we can command, should seek to put these places out of business or to neutralize their influence as much as the others. (Applause.) Mr. Cochran : I am something of an educational tramp. I have recently been at Stanford at the University of California, and also Oregon, Wash- ington, Montana, and North Dakota. I wish most heartily to accord with what Mr. Mott has said vdth reference to so-called respectable saloons. I have seen in these cities especially where we have our university boys up against the great temptations of our city life, an effort on the part of the saloon element to cater to the university element and to spend a great deal of money upon the so-called college inn. We see a great deal of stained glass, beautifully respectable stained glass, and many pennants and banners. I refer only to the outside. But I am afraid these college inns, with the so-called university and college atmosphere, are the real snares of our student body. No student wants to get into a grog shop, into a gin mill. He wants to do his boozing respectably and that is where we have to fight the fiend of liquor in the college inn. With reference to the attitude of college authorities toward student grafting and student drinking and the like, I am sure we all of us, who know anything about the matter, agree that presidents and faculties are very deeply in earnest with reference to the cleaning up of college and university life. They point with pride, to the fact that within the last five or ten years the moral atmosphere of the university has greatly im- proved. I am hearing constantly as I go from college to college and university to university, that the authorities of the university are deeply in earnest and co-operating in the matter of a higher type of moral life. Mr. Darby: I think my Indiana associates from Bloemington will agree with me that our basis is the correct one, that the point of attack may be the kind of saloons that we call the bad ones, but the basis of attack is the saloon per se. 7. Discussion: "What has the religious spirit to offer in bridging the gap between fraternity and non-fraternity men and women?" Mr. Wilber. I shall assume that there is a gap between the fraternity and non-fra- ternity element in our universities that, if possible, we ought to try an^ bridge. Why should it be bridged? The fraternities, let me assume, cultivate an aristocratic tendency. The very fact of fraternity means that two fellows are plowing the same field of learning and one is taken and the other left. Two women are grinding at the mill of examination and they are grinding pretty hard. One is taken and the other left. Whether for better or for worse, there is that selective process going on in the school life, which creates heart-burnings. As I am a fraternity man myself, I am not ignorant of the helpful in- fluence in fraternity life. There is a certain appeal made to a class of university men that could not be made otherwise. You are a nobleman. You are not a barb. You are a Greek. Nohlesse oblige is the appeal made oftener in fraternity circles than elsewhere. I am amused in going into the chapter house of the fraternity to which I belong and in seeing that the freshman gets the coal for the grate. When a graduate comes in he gives him his chair. It is a remnant of the old fagging system. You re- member Lyman Beecher when he went to college was attempted to be fagged. He would not be fagged. But there is a great deal after all to be said in favor of this fagging system. It trains the fellow lower down to mind, and that is one thing that is pretty hard to get into our American constitution. We speak more, you know, of our liberties than we do of our duties. There is one duty, humiliating though it may be, to get coal, to give up the chair, to be a handy man for those mighty gods who sit above them. Well, it does inculcate a sense of obedience to the powers that be. But at the same time, it cultivates an aristocratic idea. Some of those 41 advantages, I think, we will concede without discussion, could be secured without the formal fraternity, so perhaps it isn't as necessary as some people believe to a well-rounded character. There there is another thing, I think, the fraternity fails in, and that is the building up of a true proportion of values, as to the importance of fraternity life. Every fraternity man here understands what I mean. There is a kind of extravagance of expression, which goes along witii "Greek" life. But when we meet as alumni coming back to a college, it ought to be with our ideals somewhat clarified as to the proper pro- portion of values. What is it, after all, to be a college fraternity mant Once in a while, I know, it is very pleasant to meet the fellows and, if you can remember it, give the grip. But there are a great many other grips that you need to give that are much more important. Some men say, you have your aristocracy anyway. There is a selective process bound to go on. That is very true and it ought to be done along rational lines. I know very well that this process of rushing and taking in freshmen before they have got out of the egg and don't know exactly what breed they are, often brings dire disaster and dismay to the frater- nity, not to speak of the effect on the freshman. You know very well that even the fraternity standard breaks down, because they confess that they make mistakes. I don't know but that the other end of the question, of what the religious spirit can do, almost answers itself. Here is one thing: it can hold up the true standard of the fraternity. The phrase, "Oh liberty, what crimes are committed in thy name ! ' ' can also be applied to the term equality and fraternity. Often you and I are obliged to stand up and be classed with men whom we would not allow ourselves to be classed with under any other circumstances. We were in the same fraternity. We did not know them, and the quality of our chapter was perhaps dif- ferent from theirs. Yet because they are of the same fraternity we have got to receive them willy-nilly. The spirit of the organization has to take place. You all know what embarrassment it often gives to bring together men who are not at all congenial. I think the religious spirit does do this: it brings into the university life the true idea of what frater- nity is. But fraternity is supremely self-conscious, not to say self-interested. It doesn't choose men as its members for the benefit of the young men; it doesn't choose them as a missionary venture. It chooses them for the possible value that they will be to it, and if they are not up to their standard of value, they will drop them like hot cakes. So, you see, it is a self-interested organization, whereas Christianity, your Christianity and mine, is an altruistic affair, and I agree with what was said by one gentleman this morning, as we go out from college into business life, we find the ideal cultivated in college life goes by the board. And, don't you know that we are regarded as being sentimental in our altruism f Now, what we want to do is to get altruism down from the region of sentiment to the ground of fact. We can do it in the student age. They have got to get it in college circles. The Christian spirit must provide it. 42 8. "How to meet the personal needs of university students, to broaden the religious outlook and deepen the religious life." Mr. Tinker. The advantage of holding a series of meetings lies largely in the fact that one is compelled to aim at a definite goal. The ideal is to include in our plan the so-called evangelistic conference that will lead men to definite decisions and the other conferences directly or indirectly tributary to it, some being used to prepare the way, and others being used to conserve the results. Begin in early November, with a strong series of meetings upon the gen- eral theme of religious education. Friday, Saturday and Sunday might be given, and the strongest religious educators available secured. Special meetings for members of the faculty, and for the ministers of the town ought to be a feature of the conference. The services could then be so arranged as to head up in one large mass meeting in which the Bible study enrollment for the year could be obtained. A few weeks later, hold a conference in the interests of missions. Prom inent laymen could be secured to make the addresses. The meetings of such a series might be confined to one Sunday, heading up in one large mass meeting. Another series of addresses might be given upon the general theme, "Ideals in Lay Professions," that will lead the thought of the student to the task of defining his profession morally and ethically. These ad- dresses should be delivered as far as possible by the professors in their respective departments, and opportunity given for free and full discus- sion. Our main business, however, is to lead men steadily and faithfully into fellowship with Jesus Christ. The strongest and sanest speakers in the country should be secured for this work. Conferences in the late afternoon and meetings in the early evening might well be continued for a week, and every agency upon the campus invited to help in promoting their success. There are three ways in which, I believe, the helpful effects of such a conference may be conserved. First: By a conference upon college ideals. Immediately after the evangelistic services, call together the student leaders of university life, the president of the university, the deans of the faculty, and a few pop- ular professors, for the purpose of discussing such themes as the follow- ing: 1. The honor system. 2. The liquor question among college students. 3. The relationship between professors and student. 4. The social conditions of the college. Second: A conference upon the claims of distinctively religious call- ings. Third: A conference upon the college graduate's opportunities in the community in which he is soon to become a citizen, for some kind of volunteer service. The personal relation between the university pastor and the student is 48 a subject capable of prolonged treatment. I will mention two single as- pects of the theme: 1. The pastor's personal interviews. 2. His group relationships. 1. The Freshman. The pastor should know these men as intimately as possible, especially the strongest among them. 2. The college leaders in his own denomination. If he can win these men he has indefinitely in- creased his own efficiency. 3. The strong men among the seniors. Time spent with these men is of untold value. Their life work is in the bal- ance. They need the counsel and sympathy of true friends. 4. The sick, the crippled, and the neglected. We cannot afford to miss such men. There are a few questions that I have found of great service in calling upon men who are strangers to me: 1st. What are you planning to do in life, and why have you chosen this profession! 2nd. Have you ever thought of the ministry, and of Association work as a life profession, and why not! 3rd. Are you doing anything whatever in the line of service for the church or for any other Christian organization? Such questions as these reveal the man to himself as well as to you, and aid in getting close to his inner life, and they can be asked even though you are in the room with several others, as you often are, in the rush and uncertainty of calling. And now as to the group relations of the student pastor. The men upon the cabinet must claim our first attention. They are our hands and our feet, and often our head, and with them we must work and pray and chum. They must know us, and we must know them. If we fail in winning their respect and love, we are fearfully handicapped and well- nigh beaten in our work. And what is true of our cabinet is true of our committees. They do not need to have us do their work, but they need to have us near to spur and cheer them on. Make your classes as far as possible normal classes, or working classes. The class may be dealing with social problems, but if so, let us insist upon the laboratory method — urge each man to be a social worker. We may be discussing a Biblical theme pure and simple, but if so, let us insist that the men from this group lead classes in Sunday School, or among their fellow students. This ought surely to be done if we are to train these men for permanent service. Our great objective is to get men to do work. And last, we should have our inner circle, the few men with whom we can get closer to our Lord than with any others. 44 VII. THE INSTITUTIONAL FEATURES OF THE UNIVER- SITY PASTORATE AS NOW IN OPERATION IN THE VARIOUS UNIVERSITIES. 1. "The university pastor as primarily a personal force work- ing in co-operation with the institutions already estab- lished, such as the local church, and the Christian Asso- ciations." Mr. Blakeman. To set for any man the duty, of conducting a mission by personal contact with men in an institution of learning where scholars dissect men as coldly as they do rocks or herbs, and where at the same time youth, with a profound trust, waits to be directed, is to plunge the pastor into the very high tide of life. The man who hopes to succeed here must have the very minimum of timidity regarding society. If he shrinks from life's sacred associations he can scarcely hope to win students to Christ's mode of life. The characteristics peculiar to the student would make the demand for much friendship on the part of the pastor. Dr. Francis Peabody, one of the ablest college pastors of today, has called attention to these character- istics, and it is because of these that I venture to maintain that the Uni- versity Pastor must be primarily a personal force, whatever the nature of the institution with which he does his work. The student is first of all self-conscious, studying himself, not institu- tions. This gives us the second characteristic; he is self-absorbed. The only joint of his harness where any arrow can pierce is friendship. Where friendship prevails even the most self-conscious person is thrown off guard and is natural. Therefore, whatever the institution used as a housing place or as an office or a lecture hall or a meeting place, the uni- versity pastor must be primarily a personal force if he would win students to Christ's mode of thought and life. The fourth characteristic ascribed to the student by Dr. Peabody is a passion for reality. The student is not won by the *^ trimmings" of re- ligion. He will give heed only to the essentials, a personal sermon and the person at the center of the institution. The question of how our work is to be done best involves a discussion of what are the essential aims. Is it to create institutions? I believe not. This gathering declares that our churches are working scientifically for the maximum output with the minimum outlay. Our aim is to build character and perpetuate the kingdom of God as the Church understands that Kingdom. The fields of activity possible to the free lance in his church are numerous. The university pastor is as free as a layman but 45 has the authority of a clergyman. His office is to plan his own campaign for uniting town and gown. He may reinforce any one service of his church or the Christian Association. The Sunday School can be supple- mented with organized student classes. Acting as an administrator, he can create such classes. These may be manned with efficient university teachers. This has proved a very successful mode of attack in all the churches having university pastors in Madison. A large variety of courses are here possible; direct Bible courses, Christian Ethics, Church History, Social Problems, and Church Law. So wide is the range that there need be no duplication and the work in the churches and in the Christian As- sociations will offer a splendid list of electives. He may reinforce the Sunday School by conducting missions in outskirts of the city. Mis- sions in Madison are now being conducted entirely and two others are being aided by a university pastor. In these he uses as teachers a num- ber of students. The training thus made possible to these students in teaching, preaching, and club directing, is invaluable. The meeting of practical problems, under the direction of a college leader, will make effi- cient laymen if not ministers of all who are thus employed. This will do much to stop the leakage at the end of the college course. Knowing how to adjust himself to a struggling church in a suburb of his college town, the student will fit readily into the church in the community where he goes to practice law or to engage in business. Again, as a free lance the university pastor finds a neglected society in the local Young People's organization. These societies have never been worked to their fullest capacity, chiefly because they lack trained leaders. In the case of such organizations he can become a general manager. In their departments are sufficient machinery for any tactful personal worker. As a worker without a special institution co-operating with the estab- lished organizations and representing the university pastor at Wisconsin, I would therefore, call attention to the overworked pastors in every Uni- versity town, to the feeling among students that the church has neglected them; to the student's need of an advisor and friend, and to the hunger for faith which is observed as we go about from student room to student room. I would call attention to the democratic spirit of the state insti- tution and point out that this is a call for a university pastor without an institution. I would call attention to the possibility of an association of Christian workers in every university as a means of stopping any over- lapping. But above all I would urge every worker to a careful consider- ation of the values of personal relation between pastor and student, for when all has been said and unsaid, we must admit that the Master was Himself a free personal force, winning a man here and a man there. Thus may we ourselves safely begin with what He judged to be essential. Though the method seems primitive and slow in our day, it is nevertheless, scientific, and by it the men of heart and energy may win to holy living the great student populations whose ''passion for reality" calls loud and long to the church of our time. 46 2. Discussion: ''Shall a home, commodious, but not institu- tional in character, be the center of his work?" Mr. French. The possibility of home life and a home atmosphere for students is what I want to emphasize. I have in mind, a scene in the home that has been furnished us; the dining room with the table shoved back in the corner with a sheet and a lot of sofa cushions spread along the floor, and a body of young men and women sitting around before an open grate fire, coming into closer fellowship and relationship around this "Hoboe" supper than they can in any other way. The home feature ought to be emphasized, especially with men who come from the very remote regions, and man after man in a great institution goes through without ever stepping inside a real home. There cannot be too many such homes about the campus. If we are going to get hold of the leaders, it furnishes an element of Chris- tian strategy. I find if we get our leaders to gather around the table, we fcid out more about each other. It is easier to discuss things. I can put my hand on a man's shoulder and ask him to do things that I otherwise could not do. It fosters a relationship between ourselves and the various ■clubs, the sororities and fraternities. The house for our work was given to us. It is a beautiful house that <;ost about $13,000. We have found it a great factor in getting hold of leaders during the opening days. Every Friday or Saturday night when there isn't any university function, we aim to have groups of eighteen to twenty-five students invited. Groups come by invitation into our home and we get a personal relationship that way. It has been impossible for us to cover the nine hundred students we have on our list, but we covered the freshman class in this way as soon as possible after the opening of the college year. Another thing that emphasizes the home feature is when speakers from abroad come to us and there are certain students for whom it is important to meet this speaker. It is easy to bring them together for dinner. And then always after the church service on Sunday evening, we have a very informal lunch to which we ask in anybody who seems to have been inter- ested during the day. Now, this is a little of the larger social service possible in such a home,