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 1909-1910 
 
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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, 
 <jall it a manse if you will. To it faculty people also can come and con- 
 nect with students and know we are always there. It dignifies the whole 
 relationship of the pastor in the university to have a manse of that kind. 
 I should say that the first thing that a man should be given as he goes on 
 the field as a student pastor is a house of this character, which would pri- 
 marily be a home, and stand for all the graces and the beauty and the 
 suggestion of a home. Give him that and there will never be any danger 
 of institutionalizing our work, because, as I say, you could multiply them 
 into a hundred and each one would exercise its beneficial influence. 
 
 Just a word as to the practical management of a home of this kind. 
 It must have, possibly, a little institutional character about it. It must 
 be maintained, and its expense. We have this feature in our home. We 
 have fifteen girls on the upper floor, who come into more or less personal 
 
 47 
 
relationship with us. They are selected girls, who act as a leaven in the 
 lump. It is convenient when anything is to be done to have those girls 
 that we can depend on. They pay the expenses, and the house is paying 
 for itself and about $300 in addition. The rooms are furnished to them 
 at less cost than they could get rooms in the city. The house is an abso- 
 lute gift. 
 
 3. Discussion: "Shall he do his main work through a guild 
 hall, a dormitory?" Mr. Merrifield. 
 
 There is no one style of work that fits all fields. I think we have seen 
 that very clearly. It depends so much upon the relationship of the Uni- 
 versity pastor and the local pastor, the distance of the church from the 
 campus, etc. There are many considerations which we must take into ac- 
 count in judging of the type of work to be done. 
 
 My own preference is this: Adopt every phase of work that will meet 
 the need, provided you do not lose sight of the fundamental spirit of the 
 whole movement. The moment we let the machinery get ahead of the 
 spirit, we are gone. 
 
 Let me give you the history of our own movement, in just a word. A 
 twelve room house which is admirably adapted to the work as it now stands. 
 We have improved the place by making dormitory room for the eighteen 
 men we hope to have there next year. We have thirteen at present. This 
 home is the center of our work. I think under the circumstances holding 
 at Ann Arbor it is eminently wise to have this guild hall for the following 
 reasons: It makes a very attractive social center. We have most of our 
 social life centering in the hall. Occasionally we go across the street to 
 the church, and I am very anxious for the church people, who give the 
 social receptions in the autumn, to make the students feel that the local 
 church is welcoming them. I believe it is wise for the movement to tie 
 up to the local church as far as possible, because the student has come 
 to the church and can be passed on to the church later. 
 
 We have the general socials in the parlor, which will accommodate about 
 125 students, and group socials, on which we lay great stress. This last 
 year we had about nine general socials, seventy-five to a hundred students 
 each time, and about forty group socials. Most of our work centers in 
 the guild hall itself. We find the students will come much more easily 
 during the week for the other work, which is more important, if we can 
 get them first on the social side. I believe it is wise to have a social center 
 like this, because you can't tie the students up to the chiu-ch building as 
 it is commonly built. Our hall is a fair hall for temporary needs, but 
 some of these days I would like to see something better. I am not sure 
 but that the ultimate solution of the problem will be a building like this 
 in which we are meeting for the Association on the grounds, and a dig- 
 nified, modem church building, which will include the regular church activ- 
 ities and the guild hall in connection with it. I would like to see all the 
 churches near the campus have a dignified plant and guild hall that will 
 stand out as a mark of the dignity of the church and develop interest in 
 
 48 
 
the students as a student center. It seems to me that will come closest 
 to the student center. Maybe I am wrong in that. Perhaps the guild 
 hall should be across the street or away from the church, but I think the 
 closer you can get the church to the guild hall, provided the students will 
 warm up to it, the better this will work out. 
 
 A second point: The guild hall ought to be an official center. I mean by 
 that, the student pastor ought to have a place where he can meet the stu- 
 dents for conference. Have religion his business, and every hour of time 
 spent ought to be spent in that business. I have had 150 to 175 consul- 
 tations with students on distinctly religious problems since last autumn, 
 more than last year, I think, and they are increasing in number all the 
 time. Moreover, I have tried to work out a plan of having the students 
 call upon the students. 
 
 Third point: The guild hall can therefore be made into a class room of 
 no mean proportions. We have been able, just this last semester, to have 
 eight classes a week, and it is only a beginning of what can be done. 
 There is a constant demand for courses growing up, and there are more 
 classes than I can possibly handle even now. Some of these days I hope 
 we will have two or three men on the work, who can properly take care 
 of it. Together with these classes we have a little library, made up, just 
 now, chiefly of the pastor's library and my own. The demand is increas- 
 ing for wide-awake, up-to-date books. To talk over these books with the 
 students, to come in and have the books where they can read them, even 
 though you are not there encourages . them to read very much more widely 
 than they would do otherwise. 
 
 Now, the dormitory system: we have thirteen men in the hall; we will 
 have eighteen next year. We are trying an experiment which may be very 
 dangerous, but anything that is good is dangerous. We have these men 
 in the hall, and we found that after the first year or so they were simplj 
 rooming there and when the fraternities wanted a man they would pick 
 him out and we lost him and lost the rent. So I said to the guild com- 
 mittee one day, "Let's organize the men; let's put it into their hands to 
 choose the men who shall come into the hall, and make one count put a 
 man out." We have tried for a year and a half with great success, and 
 I believe in the organization of this fraternity — for it is a fraternity. So 
 far, for a year and a half, it has proved to be, not selfish but unselfish. 
 They live for themselves, it is true, but they live for themselves better be- 
 cause they stand for the whole guild of four hundred people. There is a 
 larger circle. They are touching men who are outside of the hall. The 
 girls are going to be organized in the same way. We have thirteen in the 
 house and next year there are going to be sixteen, and they are going to 
 be organized. It is an experiment, I grant you, but it is working out 
 well. We are trying to make the church ideal our ideal, and that is, that 
 the church, and therefore the guild, stand supremely for the religious 
 idea, the supremacy of religion, for making Christian characters who will 
 go out and idealize society, touching here and there and making Jesus 
 Christ supreme. 
 
 4— C. W. 49 
 
4. "The opportunity of the university pastor in a semi-official 
 Bible chair." Mr. Payne. 
 
 The Bible Chair movement, so-called, originated in the Christian church, 
 and was inaugurated by the Christian Women's Board of Missions, in 
 1893, at the University of Michigan. Work is also carried on at the uni- 
 versities of Missouri, California, Oregon, Virginia, Georgia, and Texas, 
 and at the Tri-State Normal, at Angola, Indiana. The initiators of the 
 movement proceeded upon the theory that it is quite as important to aflford 
 the student instruction in religion as in science, literature and art. , 
 
 The Bible is the book for religious education. Systematic Bible study 
 will result in: 1. A growing acquaintance with the facts and truths of 
 the Bible. 2. A keener appreciation of the personal good derivable from 
 such knowledge. 3. A more vital and forceful life. Pastoral oversight 
 and social activities are considered necessary accessories for accomplish- 
 ing the desired results, but the teaching function is primary. The incum- 
 bent of the semi-oflBcial Bible Chair has no official relation to the univer- 
 sity. The character of the instructor and the quality of the teaching, 
 however, should measure up well to university ideals. 
 
 Certain conditions must be recognized in conducting the work. The 
 student is busy. Should he give much attention to Biblical study to the 
 neglect of university courses, criticism of both student and Biblical teacher 
 follows. The stressful social life takes a large share of the student 's time. 
 When this social life passes into hurtful dissipation, it presents an unsur- 
 mountable obstacle to the student's doing any creditable Biblical study. 
 The student's limitations, his attitude to ethical and religious standards, 
 the self-sufficiency of youth, the independence of new freedom — all must be 
 met in the Bible study program. Two other conditioning facts must be 
 mentioned: traditional and rationalistic extremes. I shall not undertake 
 to say which is more difficult, either in the student mind or in the com- 
 munity at large. 
 
 The teaching must be scientific. It must be sensible in its interpretation 
 of the facts; and it has a right to leave unexplained what cannot be ex- 
 plained. It must have the atmosphere and attitude of practical service- 
 ableness. It must be limited in the amount of material covered. It must 
 be non-sectarian. The scope of the studies offered while primarily includ- 
 ing Biblical work, should comprehend also the field of comparative re- 
 ligion, missions, and Christian sociology. 
 
 Wherever students can be induced to come to a central location, that 
 should be done; but many can better be reached in fraternity, sorority and 
 club houses. 
 
 The purpose should be to teach as many as one can, where and whenever 
 he can, as much as he can, as thoroughly as he can. 
 
 5 "Shall he build a student church?" Mr. Baker. 
 
 In 1903 the Church of Christ completed a building on the Champaign 
 side of the campus at the University of Illinois. In 1906 the membership 
 of the small Methodist chapel erected the present church edifice at a cost 
 
 50 
 
of $35,000. In 1908 the National Unitarian Association completed a beauti- 
 ful little Unitarian chapel, and the Presbyterians, under the efficient lead- 
 ership of Mr. Anderson, are soon to erect a large church in the most 
 strategic section of our entire University community. 
 
 Wiseacres laughed at the man who led in the building of the Metho- 
 dist church, saying that a church seating a thousand people would not 
 be needed there in thirty years. But the congregation already averages 
 between six and eight hundred — and on pleasant Sundays the building is 
 crowded to the doors. The large majority of those in attendance are 
 students. Our young people's meeting has had an average of 190 through 
 the school year so far — and on fair Sundays we always go over 200 and 
 have reached 246, all students. Our attendance at Sunday School — 
 where we have eight student classes — is only limited by our lack of suffi- 
 cient room. 
 
 These churches are not student churches in the sense that the member- 
 ship officiary is entirely made up of students. In my own church we have 
 a membership large enough to carry an annual budget of a little over 
 $4,000, which amount does not cover the $600 used in providing for the 
 ,wo(rk of two assistants, nor the benevolences of the church — ^which last 
 year ran beyond a thousand dollars. We have no outside aid in caring for 
 our budget, and of the $4,000 the students contribute $1,000 or less. But 
 these churches are student churches in this sense — that the predominate in- 
 terests are the University interests. In Trinity we have over 50 members 
 of the faculty who are members of the church and many others who are 
 members of the congregation. Besides the students and faculty, we draw 
 from those who have moved in to see their children through school, or are 
 keeping rooming houses or clubs. Among them all it is understood that 
 the reason for our existence is that we ma/y worTc toward a solution of the 
 student problem — and many of them become very devoted and efficient 
 helpers in working toward that solution. We do not have the town and 
 gown difficulty at all. The town people who are not at all interested in 
 our work are looked after adequately by the downtown churches. 
 
 It is possible in churches thus made up to give the students an ideal for 
 Sunday School and young people's work, boys' gymnasium classes, and 
 many other things which make for the uplift of the commimities into which 
 they shall go in after years. I have known agricultural students, for 
 example, (and we talk a great deal in these days of abandoned country 
 churches as to how we can make Christiaaity a solvent thing in the rural 
 districts and small villages) to see a great light, and go home possessed 
 with the purpose to throw themselves into the work of the church as never 
 before — and with a new vision as to how to capitalize that work. 
 
 One of the things that the sanest Y. M. C. A. workers have discovered 
 is that men may be live, vigorous, consecrated workers in the University 
 Association, and after their course is finished go out into their commu- 
 nities to take no part in the work of organized religion there. They were 
 trained in a different school, they never allied themselves in a working way 
 with the church when in school, it was a strange thing to them when they 
 went out. 
 
 51 
 
One of the penalties of university life is that the student is separated 
 from his home and its influences for four years. To be in a church in the 
 midst of other people — if the church is in any measure alive to its oppor- 
 tunity and responsibility — is to have access to other homes. I do not need 
 to argue as to the value of such privileges for the students. For many a 
 man it has meant refining and uplifting fellowship, to say nothing of the 
 restraints it offers from a life of dissipation. 
 
 Another thing we have noticed at Illinois. The faculty and students 
 touch one another through the various activities of the church life as they 
 do not, and cannot in any other way. This is good for the faculty. It 
 is immensely worth while for the students. To the church with the pre- 
 dominant interest — the university interest — ^we hope to add the Dormitory 
 idea, Social Center, and Affiliated College. 
 
 6 Discussion: "His opportunity as an interdenominational 
 pastor." Mr. Wiltbank. 
 
 I was informed when asked to speak upon this topic that under this 
 head I should describe the "Minnesota plan," as it haa been called. 
 Four years ago, the pastors of the university churches, so-called, of the 
 Presbyterian, Congregational, Methodist and Baptist bodies, met and de- 
 cided that their respective denominations should be doing more to bring 
 about a closer relation between the students and the churches. These 
 pastors went to the state assemblies of their respective denominations, and 
 secured the appointment of committees upon religious work among univer- 
 sity students. These committees, besides meeting severally as denomina- 
 tional committees, thought that it would be well for them to meet jointly. 
 They continued these joint meetings through more than two years. During 
 this time they studied the whole problem of work among students in state 
 universities as a general problem, and also the particular problem at Min- 
 nesota. Though they were inclined in the beginning of their investigations 
 and discussions to favor denominational effort, yet toward the end of their 
 investigations they became very strongly of the opinion that any effort in 
 Minnesota should be of an interdenominational kind. 
 
 The reasons that led them to this conclusion with reference to Minne- 
 sota were three: In the first place, the Young Men's Christian Associa- 
 tion already had its footing upon the campus and its standard. It would 
 save a lot of trouble, and perhaps criticism, not to say opposition, if this 
 university pastorate idea were linked up with the Association, enjoying 
 as the Association did the prestige of a number of years of fairly success- 
 ful work right on the campus. Then also, as another consideration point- 
 ing toward the desirability of interdenominational effort, it was clearly 
 seen by this joint committee that the kind of work needing to be done at 
 the university was the kind of work that could be done only by a high 
 grade man, paid a larger salary than any of the various denominations 
 could probably afford to pay singly. In fact, this, as the situation at 
 Minnesota was studied, stood out as the greatest need there, the need of a 
 man who for personal qualities would gain the respect of the student body 
 
 52 
 
as much as any man, even the most respected and the most able, upon the 
 faculty would, who would stand at the same time as the representative of 
 the Christian religion. The young men and young women at the Univer- 
 sity of Minnesota come, very many of them at least, from small towns 
 where the church was likely to be a small affair, and perhaps ministered 
 to by an ineffective minister. Consequently the necessity as this joint 
 committee saw it, of a champion or an apologist, using the latter term in 
 its technical sense, an apologist of Christianity. 
 
 A third reason, which I will simply mention and pass over, was the 
 interdenominational object lesson that would be involved. I will pass 
 that by, as it is obvious. 
 
 As a fourth and final reason leading this joint committee to favor the 
 interdenominational pastorate, I would mention that which is peculiar, I 
 think, to Minnesota, namely, that any student pastor working as the rep- 
 resentative of any particular church or particular denomination could 
 touch only a comparatively small portion of the student body, and could 
 bring into relation with the particular church or denomination he repre- 
 sented only a very minor fraction of the students among whom he worked. 
 This situation is unlike, I think, that of all the universities represented 
 here. Minnesota is in the center of a huge urban population composed 
 of a good deal more than half a million of people. Now, fully a half, 
 it is safe to say, — of the students who attend the University of Minne- 
 sota come from the Twin Cities. A thousand of those students are on 
 another campus two miles and a half or three miles from the larger campus, 
 the campus proper, over in the agricultural college. In addition to that, 
 our huge, elongated campus cuts the university section into two parts, and 
 it happens that all the university churches are in the older half, while as 
 many students, probably live in the other half as in that one in which the 
 university churches are situated. Now, I think that these facts which per- 
 tain to Minnesota and make the position at Minnesota peculiar, show that 
 this joint committee was entirely correct in saying that any man connected 
 with one of these local churches in a restricted part of the university com- 
 munity in a residence containing perhaps not more than one-sixth of the 
 total student registration, could deal very partially indeed with this student 
 problem. Hence the necessity of a man on the campus, an unofficial col- 
 lege pastor, if you please, who would be in touch with the whole student 
 body, who would have a way of approach as a result of his official or 
 semi-official position, to all the students and a right to deal with any of 
 them. 
 
 In communicating with the international committee of the Y. M. C. A. 
 it was discovered that this idea of the joint committee which has been 
 described met with their hearty approval as the plan for Minnesota. 
 
 The next step taken by this joint committee was to have a sub-committee 
 wait upon the cabinet of the Young Men 's Christian Association and Young 
 Women's Christian Association of the University and give them a history 
 of all the deliberations of this committee and a description of the plan 
 which they favored and their reasons for favoring it. The joint commit- 
 tee, pledged to the Y. M. C. A. and the Y. W. C. A. upon the campus 
 
 53 
 
their moral support if they would take the work over and finance it and 
 make it a part of the Y. M. C. A. and Y. W. C. A. work of the univer- 
 sity. This suggestion was accepted. The international committee was 
 brought into acive collaboration and co-operation with the plan. They 
 sent on their secretaries, two-thirds of the funds necessary to finance the 
 project were raised, and the other third was pledged by certain business 
 persons connected with the churches of the city and interested in the plan. 
 The Rev. Mr. Richardson of New York City was then brought upon the 
 campus at the beginning of the last school year to be this unofficial college 
 pastor. 
 
 The plan has been in force, therefore^ at Minnesota for about five months. 
 These five months have sufficed to prove the wisdom of the plan and the in- 
 adequacy of working it with one man. The plan, we are thoroughly sat- 
 isfied, is the best plan than could be devised for Minnesota. Our situation 
 had its own peculiarities and we found ourselves unable to profit by the 
 wisdom of other institutions. It is the plan for Minnesota. But, unfor- 
 tunately, the man does not exist who has strength enough and aU round 
 ability enough and time enough to make the plan go. The plan is beauti- 
 ful. It could not be better. But it needs a corps of men to work it. 
 It needs at least three men. It can't possibly be worked without three 
 men. 
 
 We might say it needs four persons, two to act, one as the secretary of 
 the Y. M. C. A. and one as the secretary of the Y. W. C. A. Then it 
 needs a man of pre-eminent intellectual qualifications and thorough theo- 
 logical and philosophical training to present the theoretical biblical and 
 doctrinal side of Christianity and to direct the strictly scholastic and also 
 strictly spiritual work upon the campus. He should be an unusual man, 
 the best procurable. Then it needs also a man to act as the intermediary 
 between the churches and the student body. We are thoroughly satisfied 
 at Minnesota from our experience there — I have been watching it myself 
 now for four years — that to conserve the results of religious effort among 
 the students they must be brought into touch with the church and kept in 
 touch with the church. I don't care what you do for them as a Chris- 
 tian association or as anything else while you are on the campus, if they 
 get out of touch with the local church during their college course, in 
 all probability they will never be brought into touch again. 
 
 7. Discussion: "The affiliated denominational college." Mr. 
 Steams. 
 
 I wish to outline the work of the college known as Wesley College, affi- 
 liated with the University of North Dakota. The affiliated college work 
 began there seventeen years ago, when Dr. Merrifield advocated to his board 
 the starting of a number of denominational colleges around about the 
 state university. In 1900 the board authorized him to go ahead, and he 
 invited the presidents of the several colleges to meet at his house for 
 luncheon, and there around his table the plan was broached. The following 
 year the Methodist conference met at Grand Forks, and President Merrifield 
 
 54 
 
presented the plan to the conference. He invited them to move their 
 college to grounds adjoining the state university. The v^ork was suspended 
 one year, and in 1906 work was commenced on the new college. The first 
 year we didn't have any building at all, and held our classes in rented 
 quarters. At the present time there are practically three buildings: Sayer 
 hall is a dormitory, modern in all its appointments, providing accommoda- 
 tions for 52 men ; Barrymore hall is a similar building for about 50 women ; 
 and Corbin hall is a building erected for conservatory purposes. Wesley 
 College has moved its conservatory to Grand Forks. The property of the 
 college all told, including some donations assured but not paid in, is 
 about $250,000. They average about 170 students a year. 
 
 I wish to enumerate a few of the points wherein we believe that this for 
 many situations is an excellent plan, and we must bear this in mind, that 
 the problem is larger than the state university. 
 
 By "associated" or ''aflSliated" college is meant in this connection an 
 institution — presumably denominational — located in the vicinity of a state 
 university, or other leading educational center and co-operating, but not 
 originally connected with it. The affiliated college constitutes the head- 
 quarters or base of religious activities for the denomination under whose 
 auspices the college operates. It further serves to supplement the work 
 of the state university along lines from which for various reasons the 
 imiversity is barred. 
 
 The religious needs of the state university are three: student homes, 
 university pastors, and systematic religious instruction. There is urgent 
 need of college homes erected with a view to the comfort and safety of the 
 occupants rather than as a matter of commercial profit. 
 
 Then again, there is need of a university pastor. The college or uni- 
 versity professor can as a sane, wholesome man do much to improve the 
 moral fibre of the students around him, but there are many problems in 
 one's religious life that call for more than good will or a knowledge of 
 general principles. These problems demand definite knowledge — knowledge 
 born of special discipline, long continued and accurate thinking. There 
 is need of the specially trained pastor who shall combine precise and 
 clear knowledge of the problems discussed and a knowledge of life and 
 human nature from the standpoint of the youth of responsible years. The 
 boy enters college with a boy's idea of art, science, history, and religion. 
 Too often he leaves college with a man's conception of art, science, and 
 history, but with a boy's idea of religion. Comparisons here cannot be 
 otherwise than odious. All these needs are met in the affiliated college; 
 indeed the affiliated college is the logical consummation of plans already 
 in existence. 
 
 The possibilities before the affiliated college are legion. There is a 
 duty to the lay student. The pew as well as the pulpit is in need of 
 religious education. And, further, the several churches to command the 
 respect and loyalty of their adherents in the university, should be repre- 
 sented in an adequate and dignified manner. Instruction of equal merit 
 with that offered in corresponding courses in the regular university curri- 
 culum should be provided and by men of comparable rank and scholarship. 
 
 55 
 
Another service may be rendered through occasional lectures by leaders of 
 the several denominations. These lectures would represent the ripest re- 
 sults of scholarship and would keep religious knowledge abreast of other 
 lines of research. A further advantage would be the opportunity afforded 
 students to meet church leaders and for church leaders to apprise themselves 
 of prospective workers. Again, the graduate school of the affiliated col- 
 lege would be a theological seminary, where clergymen could be trained for 
 future work. The advantage to the theologue would be great. He would 
 grow up in the cosmopolitan life of a university, the nearest possible 
 approach to the life of the world in which the preacher must live later. 
 Theological students would have the advantage of contact with scientific 
 training, of entrance to the scientific departments, and of personal ac- 
 quaintance with the problems of the scientific student. There would be, 
 further, a wealth of materials and resources such as small colleges and 
 most of the independent seminaries could not provide. 
 
 The affiliated college could render a large service to its constituency in 
 the way of college extension work in the field of religious education. 
 What our teachers' institutions are doing for our public school teachers, 
 what our universities are doing for the general public, such service could 
 the affiliated college render in its own special province. The growing hete- 
 rogeneity of our population calls urgently for an increasing number of 
 factors that make for education. 
 
 The success of such enterprises requires due recognition by each of the 
 rights and privileges of the other. There need be no jealousy. There is 
 no conflict of church and state, since both institutions are wards of the peo- 
 ple, the affiliated college of a part of the people, the university of all the 
 people. There is a distinct field for each. Jealousy on the part of the 
 college is absurd; on the part of the university, impossible. Again, as the 
 center of an educational group, the university is the recognized leader. 
 The affiliated institutions are not so many rifle-pits dug around a besieged 
 citadel to flaunt and defend so many hostile pennants and thus exploit the 
 existence of the various sects, nor are they assembled to hold a big stick over 
 the central university. The state universities are controlled by God-fearing 
 men, as well as are other educational institutions — and the zeal of officers 
 and faculties in our state universities prompts them to do all that public 
 opinion will permit in the interests of religion — indeed, the overtures for 
 co-operation have ever come from the state imiversity. A just division of 
 labor, a due recognition of the several tasks, and loyalty to the only aim 
 worthy of consideration — namely, the largest possible opportunity for the 
 symmetrical intellectual and spiritual development of the youth that make 
 up the student body — and rivalries vdll disappear before co-operation and 
 unity will mark the growing plan. 
 
 Such a . college keeps the denomination in living touch with its young 
 people, many of them prospective leaders, and assures their co-operation 
 and support in years to come. Were the church present in proper form 
 and with suitable dignity, as at present are law, medicine, and engineering, 
 hundreds of candidates for the ministry could be found in the state imi- 
 
 56 
 
versities. The fact that so many now go from these institutions into pas- 
 toral and mission work attests the possible resources of the state university. 
 
 The problem of religious education in the state university is thus 
 solved without involving the question of church and state. There should 
 be no proselyting. Each sect provides acceptable instruction for its own 
 adherents. As the foundations are on private grounds, the university re- 
 mains free from any entangling arrangements that might bring down 
 upon it the charge of discrimination and partiality. Such a college is 
 not competitive with other church colleges. Its aim is simply to care for 
 those already in residence. There is a sufficient clinic already in the state 
 universities, and the only effect this movement could have on church 
 schools would be to spur them on to greater activity and excellence. 
 
 The plan leaves the church free to carry on the work which is peculiarly 
 its own, the giving of religious instruction and the training of intelligent 
 denominationalists. A man's membership in a church should be as much 
 based on reason as his political affiliations. Even the denominational 
 college burdened with the entire round of instruction finds it impossible 
 to give to this special field the time and attention which is possible in the 
 associated college relieved of the necessity of offering work in scientific and 
 technical lines. 
 
 As we all know, there are several of these institutions in Canada, and I 
 will read one or two out of this set of letters. This man writes: **I have 
 great pleasure in stating that the position of this college toward the uni- 
 versity is a most satisfactory one, and has worked out during the last 
 fiiteen years or more to our entire satisfaction." '*No difficulties so far 
 as I know have originated since the inception of the present plan." '^Our 
 growth from 155 students/ in our first year of federation to 490 for the 
 present year will indicate how thoroughly successful the movement has 
 been so far as our own college is concerned. ' ' 
 
 Professor Graham Taylor of Chicago addressed the Conference on 
 Wednesday upon "The enlargement of the student outlook upon social 
 Christianity." He put emphasis upon that large view of religion which 
 identifies it not with ecclesiastical expressions but with life itself. The 
 Bible is the book of life because it is the book of lives. The religion of 
 the individual personal experience must be identified with the industrial 
 life of our day and generation. The labor movement is at bottom a re- 
 ligious movement. We must find terms of economic significance and in- 
 dustrial relationship to express the religion of Christ in an industrial age. 
 For the young men in the universities to essay this task means heroism in 
 a cause that is worth the cost. ''What I plead for," he said, "is to 
 identify the life we are now living with the religion we are to live it by. 
 We must identify this little individual life of the student not only per- 
 pendicularly with God above but horizontally with all this world of his 
 own day and generation.'* 
 
 67 
 
Vin. A POLICY OF CO-OPERATION IN MEETING THE 
 
 RELIGIOUS NEEDS OF STATE UNIVERSITIES. 
 
 JOHN R. MOTT. 
 
 There are six special agencies which, in my judgment, should co- 
 operate in meeting these needs: 
 
 1. The Young Men's and Young Women's Christian Associations. These 
 constitute a great Christian student movement that now has some seven 
 hundred branches among men students and six hundred branches among 
 women students, with an aggregate membership in the United States and 
 Canada of one hundred thousand students and professors. Among this 
 number are members of between fifty and sixty different Christian denomi- 
 nations including not only the great Protestant communion but likewise 
 other forms of Christianity, such as the Roman Catholic. This agency is 
 beginning to be trusted with wealth. It has on this continent properties 
 worth about a million and a half of dollars. I have reason to believe that 
 large sums will be spent on this agency in the years right before us. 
 
 The place and distinctive function of the Young Men's and Young 
 Women 's Christian Association are to be the one great comprehensive volun- 
 tary. Christian society in the university. I know of no other society in 
 existence which is in as good a position to carry forward this work of co- 
 ordination. 
 
 These associations are not the church. In no sense can they or do they 
 substitute the church. They do not exist to weaken or undercut or overlap 
 the church. In a sense, these societies are the church of Jesus Christ 
 at work in a specialized function to accomplish certain ends, and when 
 these associations cease to do this, let them disband. That is my strong 
 conviction. 
 
 What is the secret of largest helpfulness of the Young Men's and Young 
 Women's Christian Associations! The emphasis of the voluntary principle 
 of student initiative. You can do some things in universities by legislation ; 
 you can do some things indirectly; you can bring countless influences to 
 bear from the outside; but nothing will ever take the place of initiative 
 coming up from the students themselves. 
 
 Comprehensiveness is another idea underlying fruitfulness of the asso- 
 ciations. There has never been an organization projected among students 
 which has drawn together so many classes of men, of so many communions 
 as well as students of no religious affiliation. 
 
 We find another explanation of its helpfulness and power in the fact 
 that each association is related organically to a mighty movement. There 
 is something that comes from esprit de corps and from the consciousness 
 that we are bound in with all other students of universities and colleges, 
 
and, also united with students in similar societies in all the nations of the 
 world. 
 
 Another secret of its helpfulness is that of preserving a right relation 
 to the church. Wherever this relation has been obscured or improperly 
 defined and observed in practice, weakness has ensued. 
 
 Able leadership is a great secret of the largest influence of the asso- 
 ciations. I would rather you would cut out all I have said on the other 
 secrets of the fruitfulness of this organization, and concentrate on this 
 one point, because, granted this, the other things I have said will follow. 
 There has come a new conception about the leadership of the Young Men's 
 and Young Women's Christian Associations. I regret that it did not come 
 earlier; but it has come. The leaders of the Young Men's and Young 
 Women's Christian Associations in the United States and Canada now are 
 of the opinion that the secretaryship of the associations may be made a 
 life work. Now with the coming to see it in this light, has come a new 
 conception of the qualifications and requirements of the position. Some of 
 the most sagacious leaders of these movements now say the secretaryship 
 of the Young Men's and Young Women's Christian Associations must in- 
 creasingly be placed in the hands of persons who have qualified them- 
 selves to rank with university professors in attainments, in breadth of 
 view, and in spirit. I mean those who have taken their doctorate, or the 
 full theological course in addition to the arts course, or the equivalent 
 in special graduate studies. 
 
 We need in some places assistant secretaries as well as general secre- 
 taries. They may not enter the secretaryship as a life work. They will 
 relieve the general secretaries from detail work in order that these general 
 secretaries may become increasingly expert on the problems related to the 
 moral and religious life of students and to the wielding of students in a 
 propaganda for the extension of Christ's Kingdom. 
 
 These movements have begun to magnify another office, and that is the 
 religious work directorship of the associations. The plan is in operation in 
 Minnesota and also in Michigan. We have been led, after years of consid- 
 eration and after taking counsel with leaders of different communions to 
 see that it is hopeless foi* these associations to serve the church as they 
 should without developing their training and teaching functions, and that 
 to do this we must have specially prepared men who will rank, we trust, 
 with head professors in the university. We believe in scaling this matter 
 high. The last national convention of the Young Women's Christian 
 Association voted to follow or promote this plan. The International Com- 
 mittee of the Young Men's Christian Assciation has not only endorsed 
 the plan, but is ready to help finance the placing of men of this caliber in 
 state university communities where their help may be necessary. 
 
 2. I turn to the second of these agencies, the churches in the university 
 community. One of the greatest dangers is that students will lose their 
 moorings with reference to the church, and that those who have never been 
 related to the church will not come into a proper relationship to it. After 
 what I have said in my last book, I do not think you will call me unreliable 
 on this point of transcendent importance of the church of Jesus Christ^, 
 
 59 
 
Nothing can take its place. All this other work is, comparatively speak- 
 ing, scaffolding. The forms will change and change again. The church 
 founded by Christ and His apostles will stand. It is the root of all the 
 other beneficent movements. They are but the branches. It is a perma- 
 nent institution. We do well to build around the great and majestic 
 church of Jesus Christ. 
 
 What is the secret of the church getting, keeping and increasing its 
 hold on students! I will give it in bare outline. First, enlisting the co- 
 operation of pastors in all the home towns. We have only begim to work 
 this out scientifically. Second, the right location of the church or the 
 churches ia the university communities. What I have in mind has been 
 fully anticipated by other speakers. Third, the proper equipment of the 
 church. The finest structures with us as in student centers of the British 
 Isles, should be churches. I would see the money related largely to the 
 parish church and its various plants and establishments. Fourth, a more 
 flexible arrangement about church letters. Let us use the regular plan 
 where that is best, but we would be flexible enough to have, where de- 
 sirable, an associate membership scheme or something of the sort. Fifth, 
 utilize the students and professors, not only as ushers and incidental 
 helpers, but bring them in to help shape the policy of the parish churches 
 in the state university communities. Sixth, the co-operation of the Young 
 Men's and Young Women's Christian Associations, which, I have indicated, 
 stand ready to work under the leadership of the church. They are there 
 to serve. Seventh, more than all, afford opportunities for students. The 
 great opportunities are in the realm of education, in the realm of inspira- 
 tion, in the realm of fellowship, in the realm of service. Every one of 
 these opens up a great vista. 
 
 And that leads me on to the next point which is the most important of 
 all, able leaders for the churches. The ablest ministers of the different com- 
 munions should be stationed in the state university towns. I make no ex- 
 ception. Some people say, *'As able as in the cities?" The city problem 
 will not for a moment compare in its importance with the university 
 problem. These men should be great preachers; they should be intellec- 
 tually religious; they should be broad, fearless, spiritual, strong men, of 
 deep and masterful convictions; they should command the intellectual and 
 spiritual confidence of the students. 
 
 When necessary the whole denomination should supply the financial back- 
 ing necessary to make sure that we get this kind of men. If I had to 
 choose as to where the money should be put in the next fifteen years, I 
 would put it very much more largely into men than into buildings. Some 
 of these buildings can better wait than we can wait fifteen years for a 
 policy that will station in these communities the strongest men that money 
 will help to command. There is a sense of urgency which dominates me as I 
 face this situation. There are some things we cannot well put off. In my 
 judgment, this is one of them. 
 
 This brings me naturally to the matter of assistant or associate or student 
 pastors. When are they necessary? They are already necessary in several 
 state university towns with which I am familiar. There are some ex- 
 
 60 
 
ceptions in the south and in the west, but in most of the great university 
 towns we have already reached the point where no one man can lead the 
 parish church and minister to the needs of the students. The function 
 of the associate pastor should be educational, social, pastoral, spiritual. I 
 have a very high conception of the work these men will do. I am not sure 
 that I would differentiate their work as markedly as it has been done in 
 some places. I am not sure that the students like altogether the idea 
 of having what you might call the senior pastor put by himself, not to 
 minister to the university community other than by his preaching. I 
 would not speak with authority upon this matter; I am simply revealing 
 a doubt expressed to me by students. I do express a conviction, how- 
 ever, that I do not think they should be called student pastors. I do not 
 think the students care to be under what they regard as religious guar- 
 dianship. I am simply trying to reflect a personal feeling, which is based 
 on what students have told me. The senior pastor, as I have indicated, 
 should have more than incidental and secondary interest and sense of re- 
 sponsibility for students. If he is to do his best work in the pulpit he 
 must have first hand knowledge of what is going on in the lives of the 
 students. You cannot put him off and say, you do the preaching and we 
 will do the practicing. He must have laboratory practice as well. 
 
 Associate pastors, chosen with reference to helping the church to min- 
 ister more largely to students, should be officially related to the local par- 
 ishes. Otherwise I am afraid that in a few years we shall find that we 
 axe defeating our great object, to draw the students to the church — to the 
 normal church which is, as a rule, the regulai local church. You know, 
 the church is a hospital, a training school and an army. If all men were 
 perfect we would not need the hospital or the training school. It is well 
 for the students to be related to the church as they will be when they go 
 out into the world. 
 
 3. Denominational guilds and denominational agencies. "When I was in 
 a university, we had seven denominational guilds. I was president of the 
 Y. M. C. A. and a member of one of these guilds. The advantages of 
 the guilds are these: To conserve the students of their particular denom- 
 ination and to hold them loyal to the fundamental and essential ideas of 
 that communion. 
 
 I will not detain you to mention the features of these guilds. I would 
 say a word about the houses. I would raise the question, whether it might 
 not be a wiser use of the funds to relate them in the way I have empha- 
 sized to the parishes of the community. I look down through the years and 
 ask myself this question: What is the ideal plan? If you can convince 
 yourself that it is best to have one denomination put up its guild house 
 in a state university does not that logically carry with it that at least six 
 or eight denominations must have guild houses put up there? Is this the 
 wisest use of money from the point of view of the whole church? Might 
 we not find ourselves further along in the realization of our object if we 
 poured this money with wise plan into the regular parish churches and 
 adapted them to meet more fully the student needs? I have an impression 
 that the denominational guild house is against the spirit of the age. This 
 
 61 
 
comment is a reflection of what the students talk to me. They don't like 
 to be tagged denominationally as to their headquarters, as to where they 
 live. 
 
 Do not misunderstand me. I am just now chairman of an international, 
 interdenominational commission to investigate the subject of student hos- 
 tels throughout the world. I have raised scores of thousands of dollars for 
 such student dormitories or homes. I have studied this question interna- 
 tionally. I believe tremendously in Christian hostels, dormitories or 
 homes. The main point I am now trying to make, is that the matter has 
 not been thought through suflficiently for us to go out and ask the church 
 to place large sums of money in this particular form of investment, and 
 we need to do more thinking before we can be perfectly sure as to the best 
 method. 
 
 Mr. Edwards: Just what do you mean by the guild house, at this point! 
 
 Mr. Mott: I mean by the guild house a house operated by a denom- 
 inational society of students in that one university. In some places it 
 would have this dormitory or hostel feature. 
 
 Mr. Edwards: You do not mean the residence of the university pastor? 
 
 Mr. Mott: Oh, no; I am an enthusiast on that point. I have raised 
 money for four or five of such homes in Asia. The greatest object lesson 
 we can plant, not only in the non-Christian world, but in places like the 
 state university communities, are homes, where men away from home, some 
 of whom have not had the right kind of homes, can be influenced. I would 
 not limit the owning and use of such homes to associate pastors. I would 
 try to get more professors and secretaries of associations to build their 
 homes so that they could be opened to the students. 
 
 I want to stop to say a word about the Christian Bible Chairs. I think 
 we never should fail in a gathering like this to pay a tribute to the fore- 
 sight, strategy and sacrifice shown by the Christian denomination. 
 
 As to the plan presented by the delegate from North Dakota, let me 
 state that I have studied this plan in Australia, and I wonder that we in 
 America have been so slow in coming to it. 
 
 4. The next factor is, special visitation and cultivation by official repre- 
 sentatives of a Christian denomination as a whole, or of one of its societies. 
 I tave in mind here the home and the foreign boards of our churches, and 
 other societies which have to do with the religious culture of students 
 and with recruiting them for the work of the church. The problem of 
 enlisting men for Christian work as a life work; will not be solved save 
 by the co-operation of the experts; I mean, the men who know the work 
 facing the church in our communions. We, without the intimate co-opera- 
 tion of the experts of these various societies of the church cannot acquaint 
 the successive generations of students with the needs, opportunities and 
 responsibilities of the leadership of the church. 
 
 Therefore, I regard with favor the plan of having church officials pay 
 larger attention to the state university communities. But I want to throw 
 out one caution. It will doubtless be better not to have too many of these 
 officials make comprehensive visits to the state universities. This has been 
 brought to my attention by professors. Now, if there were eight foreign 
 
 62 
 
boards and eight home mission boards, which were wide awake to this op- 
 portunity and as many more societies related to the recruiting of men for 
 the ministry also interested, we would have not two or three societies, but 
 over twenty experts, coming to the university of Michigan in one year. 
 You say it is a reductio ad absurdum, but I say it is a matter of denomina- 
 tional loyalty and self-interest. Who shall say that the Presbyterian or 
 Episcopal church is the only church to see the efficiency of this point? I 
 only throw this out in order to show that it is desirable to arrive at a 
 plan by which we can, as they say in baseball, ' ' bunch our hits. ' ' I think 
 if we can have week-end institutes under the leadership of the associa- 
 tions, and bring back several of the great leaders of the church, and have 
 them concentrate on these fields, we shall get larger results, we shall play 
 into each other 's hands, we shall strengthen each other. This does not mean 
 that there will not be times when the denominational officials should visit 
 certain state institutions to help meet some specific and pressing need. 
 
 5. The religious agencies, influences and factors afforded by the university 
 itself. First, the regular Sunday preaching services in state universities. 
 Second, occasional convocations for religious purposes. Third, the super- 
 visory control of the faculty over all student dormitories, fraternity houses, 
 etc., to insure the best living conditions. We have not yet begun to learn 
 the lessons which India and Japan can teach us on that point. Fourth, 
 the curriculum work. I pass that. We need only remind ourselves that 
 the curriculum work at its best cannot, owing to necessary limitations, fur- 
 nish the religious motive power and spirit, and the more we magnify the 
 curriculum work, the more important does it become that we increase the 
 religious motive power in the university through the other means which have 
 been emphasized. 
 
 6. The unofficial influence of professors. I wish that we could have a 
 day together on the character of professors. Granted the right character, 
 what an immense amount of latent power there is among the faculties of the 
 state universities of this country! When I think of what some of these 
 personalities are doing, how I long to see all the others throw themselves 
 into the work. First and foremost, by their example in the class room; 
 not so much by what they say or by what they leave unsaid, although these 
 are both vitally important, as by the life they live, and the spirit they 
 illustrate in dealing with their subjects. To my dying day, I cannot pay 
 the debt I owe to one professor who lived Christ, although I never heard 
 him use the word Christ in his class room. Second, let them throw the 
 -weight of their influence on the side of the church of Jesus Christ. I de- 
 plore the fact that certain professors have drifted out of vital relation to 
 the church, simply because it is not perfect, because it does not minister 
 to them on their own level, forgetting their responsibility to help improve it. 
 Third, let them use their influence on various boards, especially on advisory 
 boards, so far as voluntary student societies are concerned, and not on 
 executive boards, even though they as professors might do the work much 
 better than the students. Fourth, develop the teaching function in all of 
 the church parish work and in the voluntary student Christian societies. 
 
 63 
 
Fifth, in writing. There is need of getting the professors to consecrate 
 their pens to apologetic work. 
 
 And then, possibly of co-ordinate importance with anything I have said, 
 the wielding of the personal influence each one of them possesses. If we 
 had in every state university a man who would do what President Northup 
 has done all these years in the University of Minnesota and what Dr. Henry 
 Wright is doing at Yale, we would be able to solve many of our problems. 
 
 I think I can now in a very few sentences give my answer to "how co- 
 operate. ' ' The time has not come for a new national organization or f eder' 
 ation. It would be wiser to restrain ourselves from projecting any addi- 
 tional organization until we have gathered a larger body of experience. 
 I am spending more time preventing organizations than I am forming them, 
 80 you must discount what I say on this point. Yet I think I am prepared 
 to argue the wisdom of this course. 
 
 But the time has come for a policy and practice of national co-opera- 
 tion. Surely nobody is opposed to it. The national leaders should meet 
 regularly and unhurriedly to discuss practical plans of co-operation. That 
 is, all of U8 who are dealing with these movements on a national scale 
 should get together. It is most important that we see how we can 
 strengthen each other. "What is desirable on the part of national workers 
 is desirable on the part of local workers. The plans of co-operation in each 
 university are as varied as are these different universities. I have there- 
 fore preferred to outline my conceptions of the different societies and agen- 
 cies, and the principles underlying their successful working, having confi- 
 dence in the ability of the leaders to work them out. In all co-operation we 
 should bear in mind and respect the distinctive functions of the different 
 agencies. To my mind, the distinctive function of the Young Men 's and 
 Young Women's Christian Associations is that of leadership in the inter- 
 denominational efforts, and that all work so far as it is interdenominational, 
 should function through them; and that in distinctively denominational 
 matters, the Young Men's and Young Women's Christian Associations 
 should serve and help the regular parish churches. I do not believe in a 
 divided executive. In everything which can be best done interdenomina- 
 tionally the initiative, leadership and responsibility should be with the 
 Christian Associations. In all that can be best done denominationally the 
 initiative, leadership and responsibility should be with the regular parish 
 churches. There are disadvantages to any plan, but we shall have more 
 to show for our efforts if we think this thing through and say, '*We trust 
 the Young Men 's and Young Women 's Christian Associations to care for 
 the interdenominational work. We will co-operate in any way in our power. 
 And we place on the leaders of the churches, the responsibility and the in- 
 itiative for the working out of the denominational or church life and func- 
 tions. ' ' 
 
 To ensure the highest co-operation it is essential not only that there be a 
 clear definition of functions and responsibilities and relationship of all the 
 agencies concerned but also that there be a cultivation of the spirit of real 
 unity among these various agencies. How shall we ensure this unity! We 
 must have a conunon basis and common aims. If we so dilute these that 
 
 64 
 
we forsake the convictions for which we would die^ we cannot hope for real 
 unity. Moreover, there must be that openmindedness and breadth which 
 recognizes the varied work of God 's Spirit in men and communities. There 
 must be that frankness and honesty in telling each other what we think, 
 having absolutely nothing concealed. I have long since learned that in this 
 work of the Lord we should be transparently open and honest or we do not 
 have superhuman power co-operating with us. And we must avoid the 
 things which tend to break unity, such things as ignorance, selfish ambi- 
 tion, and distrust; slay them. We should also keep our friendships in re- 
 pair. Besides this we must keep in the presence of Christ, because the 
 nearer we get to Him, the nearer we get to each other. Above all, we 
 should serve each other. If we forget ourselves in the consuming ambi- 
 tion to render the maximum service to each other, we will find ourselves in 
 the larger unity with power and fruitfulness. 
 
 Discussion: ''On a policy of co-operation." Mr. Edwards. 
 
 I think that we are all agreed that local co-operation is a fundamental 
 necessity. 
 
 I wish to lay before you a plan of co-operation which we have worked 
 out at ' ' Wisconsin. ' ' This is not a paper plan. We find ourselves in this 
 institution, seven of us, including the secretaries of the Christian Associa- 
 tions, wanting to present a united front for Christianity. We want to make 
 our work co-operative. We want to be mutually helpful. We want no 
 questions of precedence or the order of our going, or the success of one 
 branch of work at the expense of another branch of work, to stand in the 
 way of our united effort to make the Christian life a real and vital living 
 thing in the lives of these students. We want nothing to stand in the way 
 of relating that great body of truth that has come down to us out of the 
 past to the lives of these young men and women as we know them in their 
 rooms, in our homes, and around about the campus. We were forced 
 together because we dared to face the whole of the need and were not con- 
 tent to deal with the individual student alone. We wanted to face up to 
 this whole big university situation. 
 
 Therefore we formed our university pastors' association. We met on 
 terms of equality. There was no subordinate. There was no commander- 
 in-chief. We need no general save our chairman whoever he happens to be. 
 We meet about once a week; sometimes we meet three times a week; 
 sometimes we don't meet more than once in three weeks. It is a real and 
 simple working organization. Our business as an association is the aggres- 
 sive planning and execution of our interdenominational work. We do not 
 delegate it. We do not want to delegate it. We get together and do it 
 ourselves. 
 
 In closing, I express my personal preference that the man who does this 
 Christian work as the representative of a denomination be called, not the 
 ''Assistant Pastor of the local church," not "a Student Pastor," not 
 * ' an Associate Pastor, ' ' but that he be called by that name which seems to 
 me accurately to describe his work, '* University Pastor." 
 
 Mr. Pence: I think we have all changed and shifted our position, and 
 
 5— C. W. 65 
 
we all believe now that the proper place for all this work to head up 
 is the local university church. If it is not properly located geographically, 
 it should become properly located. If it is not particularly adapted in its 
 form of architecture, it should become so. If it is not also in spirit adapted, 
 it is time it was becoming so. 
 
 These university churches, of all the churches in America, are most 
 favored because God has laid upon them not only the opportunity but the 
 responsibility of being the sponsors of a stream of influence, that goes 
 Dut into the world. Christian, spiritual, manly. 
 
 Dr. Cochran; I have heard the rather disappointed utterances of those 
 -who have as representatives of their whole denomination endeavored to 
 secure a national recognition of the importance of this work. 
 
 The eastern portion of our country is absolutely inert with reference to 
 the problems confronting us. And that is one reason, Mr. President, that 
 I should hope that in our constitution we should safeguard our autonomy as 
 church workers in order that we may call to the attention of the national 
 officers of our various denominations the necessity of financing this work 
 properly. We should not depend entirely upon local support or even state 
 support for this work. We find that great educational foundations come 
 from the East, and we ought so to educate these wealthy givers and these 
 national officers that in timd we shall have a thorough financial founda- 
 tion. I trust we shall be aware before the conference is over, of the neces- 
 sity of a national recognition on the part of our denominational author- 
 ities of our work and to that end we ought to insist that our constitution 
 be certainly autonomous for a number of years. 
 
 In the second place, the average university man doesn't like the denom- 
 inational tag. He is a little ashamed, if he is a Methodist, of calling him- 
 self a Methodist. But, Mr. President, is it right for us to yield to that 
 passing phase of the university man's experience, when he is in a certain 
 artificial atmosphere and is unwilling to wear his denominational tag upon 
 his lapel, or even his religion upon his coat-sleeve? I believe in inter- 
 denominationalism. I was a Christian Association secretary before I went 
 into any other work,, and I look at it from a secretarial Christian point 
 of view. But I believe that it is necessary for us, again, to preserve in 
 our constitution ouf autonomy as church workers for the purpose of as- 
 suring the imiversity man that it is not necessary for him to be ashamed 
 of his denomination. If denominationalism is right, and has a place in our 
 religious life in America, certainly it isn 't necessary for us to be so 
 ashamed of it as to hide our denominational service, under an interdenom- 
 inational work; and for that reason I trust that in our constitution we 
 shall insist that ouf denominational cry, not in any lower, bigoted, sec- 
 tarian tone, but the true denominationalism, shall be manifested and 
 conserved. 
 
 Mr. Batmen: I take it to be true that while the Young Men's Chris- 
 tian Association and Young Women's Christian Association have done much 
 efficient work and there is a place for them, they have not accomplished 
 all that the churches wished to have accomplished, and all that the parents 
 of the young men and women who attend the state university desire to 
 
 66 
 
have accomplished, or else this conference would not have been called. 
 It occurs to me that that thing which is to be done is, to bind the young 
 men and the young women close to the church, not to some separate organ- 
 ization away from the church, so that they may be returned to the home 
 with their religious life developed in the same degree as the other side of 
 the life has been developed by the university. 
 
 Mr. Cope: I am a member of a denomination, although I occupy an 
 entirely interdenominational, and I sometimes think interreligious position. 
 I would like to say to the key men of our denomination, ''You are not 
 taking up this fact, that the men and women who are going to be the real 
 leaders tomorrow are in these universities, and our church has a missionary 
 responsibility to those people which ought not to be laid upon that local 
 church where the university is situated, but ought to be laid upon the de- 
 nomination as a whole, just as much as the missionary activity outside of 
 the country." 
 
 Mr. Sheldon: There is another reason for getting thoroughly before 
 the churches the work that is to be done by the university pastors. There 
 has been a growing breach between the churches on the one hand, and the 
 state university and our denominational colleges and seminaries on the 
 other hand. The latter have been moving on to a scientific attitude in 
 religion, and our churches have not kept pace. That makes the problem 
 when the young man comes to the state university, because of the type of 
 religion he has always been taught. He comes into a new atmosphere which 
 makes him ashamed of his denomination. 
 
 Mr. French: Along the line of the co-operation suggested, I think very 
 frankly we can talk over some things together here. The Christian Asso- 
 ciation has a tremendous power in broadening any man and doing every- 
 thing to present a united front. The association is doing the work that the 
 churches cannot do. Now, in the four and a half years I have been at 
 Ann Arbor, if it is the function of the association to feed the churches, 
 there has not been one single instance where the association has brought 
 down a man to me to join our church on confession of faith. 
 
 Another vital point is the candidates for the ministry. I must confess 
 I intend to hang to the coat-tails of some of our Presbyterian students who 
 desire to go into the ministry. Only a month ago my right-hand man 
 wanted to go into the ministry, and then decided to go into association 
 work. I believe unless a man's financial condition is extremely urgent, he 
 should not be approached by association work. As to overlapping, there 
 is no overlapping. There is room for all of us and more. 
 
 Mr. Blakeman: I think possibly the University Pastors' Association, 
 meeting on an average of once a week, does much to bring the association 
 and the church into vital working contact. 
 
 Mr. Mott: The points made by my friend Dr. French, if they were of 
 general application, would be of the most serious character. During this 
 past year four thousand students in the United States were led to confess 
 faith in Jesus Christ for the first time through the instrumentality of these 
 Young Men 's Christian Associations, and large numbers of these young men 
 were led to identify themselves with churches in the college communities 
 
 67 
 
and in their homes in vacation. The leaders of this movement are insisting 
 in season and out of season in all of their instructions to their converts, 
 on the indispensability of their identifying themselves w^ith the church of 
 their choice. 
 
 Secondly, as to leading men into the Y. M. C. A. work and not into the 
 ministry, I have answered that fully in my book on the Christian Ministry 
 of the Church. We could not do a better thing, if we want to get strong 
 men into the ministry, than to strengthen greatly the hands of the Y. M. 
 C- A. If I did not believe this I would leave this work tonight. 
 
 One other word. It is clear that there is need of a comprehensive inter- 
 denominational exponent of our varied Christianity in each state university. 
 I raise the question seriously whether the Young Men's and Young 
 Women's Christian Associations are not the providential agency for our 
 day to meet that need. They should have the larger responsibility for 
 everything that can be done interdenominationally. They should be given 
 the initiative and leadership in those things. There is a work interdenom- 
 inational, and not to say so is against the spirit of the age and the spirit 
 of the Master. There is likewise a work denominational that should be 
 related to the church in its organized local expression. 
 
 Mj. Cochran: I am delighted with that clear-cut distinction between 
 what can be done best denominationally and what can be done best inter- 
 denominationally. I would like to ask Mr. Mott this question: Is it true 
 that the churches can do denominationally the work of divine worship, 
 better than can the associations interdenominationally f 
 
 Mr. Mott: Certainly. 
 
 Mr. Cochran: Now, that being the case, what does Mr. Mott think of 
 associations which take the place of the church in divine worship on Sun- 
 day morning? I have two instances in mind, very concrete. One is the 
 morning service conducted in the University of Pennsylvania, In the re- 
 port presented here the association through its very eflScient secretary, Mr. 
 Evans, states that the entire religious work of the university is done by 
 the association, which has a morning service. 
 
 Mr. Mott: Isn't that in the nature of a university function rather 
 than the Y. M. C. A.f 
 
 Mr. Cochran: It is under the charge of the university association. 
 Does Mr. Mott favor the idea? 
 
 Mr. Mott: I never did favor it, and I do not expect I ever will. My 
 understanding is that the university authorities as such took the initiative. 
 They wanted to adopt the plan which exists at Yale and Cornell and 
 other colleges in which there are town churches. I think if the pastors 
 of the churches in that vicinity would come together and say, **Thi8 isn't 
 the best thing to do," I would say the association should heed the call of 
 the church rather than of the university. 
 
 Mr. Baker: I wish to suggest that there is one way in which the Asso- 
 ciation can act as a clearing house, in the matter of Bible work. The 
 best time to lay bold upon the young men and yoimg women when they 
 come to the university, for the Bible classes, is in the first week. We have 
 in the Methdist Church at Champaign, mostly Y. M. C. A. courses, listed as 
 
 68 
 
Y. M. C. A. courses in the report which the secretary sends in to the New 
 York office. If you can get them to study the Bible from the beginning 
 in the church to which they belong and which they prefer, they probably 
 will become attached to that church while they are there. 
 
 Mr. Bickham: The Christian Association at Ames, Iowa, has listed the 
 Bible study work in the churches, has put leaders into those churches 
 to conduct those groups, and has sent the denominational men as far as they 
 could into those denominational groups in the churches. 
 
 Mr. Blakeman: I may say that in the University of Wisconsin about 
 three days after the enrollment was finished, every man in the university 
 had been canvassed for Bible study, and that in the canvass there was a 
 card on which were listed all the courses given by the Y. M. C. A. and 
 the various churches. Naturally the man chose the courses of his own de- 
 nomination, and so before the first month had gone by the canvass had 
 been made jointly. 
 
 Mr. Pence of Detroit addressed the conference Tuesday evening upon 
 ' ' The Need of the University Pastorate. ' ' He laid stress upon the in- 
 crease of ''kinetic potential" which takes place in the wearer of the cap 
 and gown. Hence the need to make him '' radio-active '* in church life as 
 it is lived and the need to insure his continued activity in the church after 
 graduation by pedagogic training in church methods before graduation 
 while yet in the university. To achieve this result implies the university 
 pastor. 
 
IX. NATIONAL RECOGNITION OF THE UNIVERSITY 
 PASTORATE BY THE DENOMINATIONS. 
 
 Dr. Cochran: The great difficulty in the way of national recognition 
 by the great denominational bodies is the absorption of our national leaders 
 in the missionary activities of the church, and the fact that others are 
 committed to a somewhat narrow educational policy. Almost all the denom- 
 inations inaugurated in the early years of their history a campagin of 
 religious education, and almost all our collegiate institutions were founded 
 with the religious impulse. If we were to investigate most thoroughly our 
 older institutions, both secular and religious, we should find that there were 
 religious influences at work at the foundation. There is Indiana univer- 
 sity, with the Bible in the center of its seal. There is the University of 
 Michigan, with a minister as its founder. And we might multiply in- 
 stances. It is very natural for the church to assume that as it has always 
 had, it is still to have, a large part in the work of religious education. 
 Our church leaders have had their minds set, in the mold of religious edu- 
 cation according to a certain order; that is, under church control. They 
 are very loth to consider anything as legitimate religious education which 
 does not head up in actual church control. The Presbyterian church, there- 
 fore, was practically ignorant of the situation until about five or six years 
 ago, when such men as Dr. Buchanan of West Virginia and Dr. Bryan of 
 Chicago and others insisted on recognition. It was not plain sailing, by any 
 manner of means. As Dr. Darby has indicated, this question of national 
 recognition was a sort of battledore and shuttlecock game for several 
 years. The college board in New York city was given the matter in 1904, 
 and for one year discussed the question as to whether it could consistently 
 undertake the university work under the board that directed coUege 
 work. There were several wealthy givers that said, **No, you are 
 going to undermine the work in the church college if you recognize the 
 university as the proper place for the education of Christian young people. * * 
 So the secretary of the board, who was much interested, was called off by 
 wealthy givers and certain college presidents. The next year the matter 
 was thrown back into the General Assembly and turned over to the Board 
 of Education. Dire threats were made against us, that if we prosecuted 
 the work in state universities our funds for ministerial education would 
 be depleted, that the churches and colleges would not stand for it, and we 
 found ourselves in the peculiar position of courting practical extinction if 
 we were loyal to the command of the Assembly. But we took the stand 
 that if the General Assembly commanded us to do the work, we would do 
 it though the heavens fell. As a matter of fact, the funds of the board 
 have in no wise been depleted by reason of any prejudice, and the first 
 
 70 
 
year after the actual undertaking of the work the funds of the board in- 
 creased twenty per cent. 
 
 Another difficulty lies in the limitations of the charter powers of na- 
 tional boards. There were many on the Board that doubted whether it was 
 not an invasion of a territory that did not properly belong to us, and 
 whether or not we were contravening the charter powers of the board. 
 We had legal talent to pass upon the question of whether we had a right 
 to divert one penny of our funds from the old work of ministerial educa- 
 tion, and our counsel decided that under our charter power we liad full 
 authority to use the funds coming in to the board even though not desig- 
 nated for university work. 
 
 Another difficulty would be the difference in church polity. The Pres- 
 byterian church is a somewhat centralized body. The church session is the 
 unit, then the presbytery, the next larger body being thd synod and the 
 next larger body being the General Assembly. There is a series of eccle- 
 siastical steps leading up from the local church to the superior body. We 
 have the appeal from one body to another. Of course, with the more dem- 
 ocratic form of government of the Baptist and Congregational churches, the 
 difficulties would be greater yet not insurmountable. 
 
 As to how it may be accomplished I would suggest first that the church 
 papers be used very largely in a campaign of education, that the leaders 
 of each denomination be asked to write papers, opening up the tremendous 
 possibilities, that a representative in each one of the strategic states of the 
 middle west should be called upon from time to time to write a strong 
 article dealing with the salient points of the work. I thoroughly believe 
 in the church press, and it is practically open to us if we will only use it. 
 We should have a press committee in each denomination which shall push 
 the movement. 
 
 Second, a thorough investigation suggested for our church boards. T 
 believe that if a committee of leaders in this work would approach at a 
 proper time the leading authorities of the church, either as boards or a 
 national council, and would labor with them to secure someone who should 
 investigate for them this whole problem, it would result in great advan- 
 tage. I might say that my first introduction to the field was when the 
 Board of Education sent me as a member of the Board on a tour of in- 
 vestigation. Get the boards to investigate the situation. 
 
 Third, see if it is not possible to have pre-assembly or pre-association 
 conferences before the general meeting of your church during the year, or 
 the biennial assembly. Arrange for a conference during the time of that 
 meeting. We have had in the Presbyterian church for five years such pre- 
 assembly conferences. It has been a great help to us. 
 
 Mr. Darby: This topic can best be presented by reciting a concrete 
 case, that of the Presbyterian church, U. S. A., in which complete denom- 
 inational recognition has been given to this work. Seven years ago the 
 General Assembly was called upon to adopt aggresssive methods toward 
 enlarged endowment for all Presbyterian colleges. A pastor from a univer- 
 sity center, who was a member of the committee in charge of this prop- 
 
 71 
 
osition, held that the interests of Presbyterian students in state univer- 
 sities likewise demanded the attention of the church at large. The com- 
 mittee agreed with him and so recommended. A special committee was 
 appointed to report in full on the whole subject a year later. That report 
 was presented in elaborate form and aroused universal interest. The com- 
 mittee had been instructed, *'to ascertain to what extent our young people 
 are in state universities; what is being done to give them religious culture 
 and safeguard them for our church; and what are the best methods for 
 doing this work.'* In the course of their report they said: '* First and 
 foremost among these conclusions the committee would set down the fact 
 that a very large number of Presbyterian young people prefer, for reasons 
 satisfactory to themselves, to go into the state universities, and that this 
 movement is constantly increasing. ' ' This was a plain recognition of a 
 fact and the proposition to assume consequent responsibility was equally 
 emphatic: "Your committee feel that the fact cannot be too strongly im- 
 pressed upon the church that there is an urgent and large need for special 
 measures for preserving and promoting its interests in these universities." 
 The entire report of the committee was adopted with remarkable unanimity 
 and the press of the denomination took the matter up in a way that 
 elicited general interest and approval. 
 
 The matter was referred to the College Board, but a year was lost be- 
 cause that Board found it could not adjust itself to this work. The As- 
 sembly then turned to the Board of Education, finding that under its 
 charter this Board could handle the work. The Board accepted the new 
 responsibility and the General Assembly ordered: '*That the Board of 
 Education is authorized and directed to enter into correspondence with 
 the Education Committees of the several Synods, with a view to all pos- 
 sible co-operation with them in the forming and forwarding of plans for 
 the supply of religious needs, particularly of Presbyterian students in at- 
 tendance upon state universities and colleges." Pursuant to this order 
 the Board of Education promptly proceeded with carefully matured plans 
 and the progressive work of the past three years is the result. 
 
 This simple story of what has been accomplished in one of the denom- 
 inations is but an illustration of what it seems to us may be done in all. 
 Forms of church government differ, but so imperative is the need for doing 
 something, surely the central denominational authorities will not hesitate 
 to assume proper responsibility when the matter is brought before them. 
 This can easily and effectively be done by those immediately connected with 
 the state universities or with Synods, Conferences or associations in the 
 bounds of which these institutions are located. 
 
 72 
 
X. THE RELATION OF THE UNIVERSITY PASTOR TO 
 
 THE CHURCHES WHICH HE REPRESENTS AND 
 
 THEIR ENTERPRISES— THE CHURCHES OF HIS 
 
 DENOMINATION WITHIN THE STATE. 
 
 1. Discussion: "The financial relation: his salary, how raised 
 and from what sources." Mr. Sheldon. 
 
 There are several ways in which the university pastorate may be financed. 
 There is, first, the way of endowment. Endowments have their value. 
 In this particular case I am not especially favorable to them. In fact, 
 I think the endowment business is being overpressed. While I believe the 
 university pastor must be free and independent in one sense, still the en- 
 dowment will tend to make it possible for him to be free from close and 
 sympathetic relation to the church of his constituency ,which I do not be- 
 lieve is a good thing. There is danger that a man may become a specialist 
 on some line of religious study and possibly get a little aside from the real 
 job that he is there to do, which is a tremendously big job. His business 
 is to touch the churches whom he is representing and bring them into touch 
 with this idea, for the university belongs to the state, and he by getting 
 in touch with the churches can bring them along. There is another way of 
 handling it: the national society raising the fund in general. A society 
 that did not have any state association or state educational project might 
 perhaps best do it through the national body. But what I want is this, to 
 have the funds come from the people who are directly interested in the 
 state university. It belongs to the state. Of course, we will take an en- 
 dowment if it comes. I can count ten or twelve millionaires of our de- 
 nomination in this state. I do not believe we need to go out of the state, 
 and this state is directly responsible, and we want this state to know about 
 this work and support this work. So for our denomination, with its organ- 
 ization, I believe we could best do it through the state body. In this state 
 we have added to the budget the expense of the university pastor and a 
 general superintendent in connection with our other state workers. I 
 want to state with reference to the Congregational denomination that the 
 national council will have to take some action with reference to this matter. 
 It will either have to turn it down or take it up. 
 
 2. Mr. Hulburt: On May first, 1905, we said to C. J. Galpin, ''Go to 
 Madison and get busy with the students of the university. ' ' So far as 
 Wisconsin is concerned, we had no precedent, no one had gone before us. 
 We weren't very long in finding that several people were after us, in 
 more senses than one. But our first thought was this, that the movement 
 
 73 
 
should be just as closely as possible identified with the local church, and 
 with all due respect to all that has been said in this conference upon the 
 various plans and the arguments that could be advanced in favor of other 
 methods, after having worked this matter over and over, through and 
 through, up and down, right and left, with a telescope at a distance and a 
 microscope near at hand, I am inclined to hold to the original thought of 
 our board, that the movement should be just as closely as possible identified 
 with the local church. We would have the pastor, the local pastor of the 
 church, the senior pastor if you please, very closely identified with the 
 work, and if he is large enough and can find hours enough in a day and 
 days enough in a week, let him be the pastor of the community and of 
 the university. But no man is large enough to do that, and so we would 
 have appointed — I don't know that I am speaking for my board now, 
 but I am speaking for myself after watching this movement as we have — 
 I would have an associate pastor appointed, and I would have the senior 
 pastor and the associate pastor, men in whom we have the utmost confidence, 
 and I would turn them free; I would not call either man a imiversity pastor 
 or a student pastor or the superintendent of the guild, but I would have 
 the two men working just as they pleased on the field, in the co mm un i ty 
 or for the university. I would have the church provide for the pastor a 
 home suited to his needs. I would have the state convention or other 
 organization provide for the associate pastor a home suited to his needs. 
 "When we started out with this movement, we found a few individuals in 
 the community, in the state, who were willing to invest some money in an 
 experiment, and so the first year the movement was supported by in- 
 dividual contributions, and as I presented the matter through the state for 
 smaller contributions, frequently women came to me with tears in their 
 eyes and said, "I wish this movement had been started before my boy 
 went to the state university, ' ' and gave me a dollar or five dollars, etc. 
 But we found it took considerable effort for a man who had to appeal for 
 a good many other objects to have to make this special appeal as he went 
 through the state. So, four years ago, at the end of the first year, we 
 put this cause into the regular budget, and our worker, our associate pastor, 
 if you please, has been for the four years supported just as any other 
 agency of the board has been supported. 
 
 Now, as to the endowment : I am not anxious for an endowment specially 
 for this cause, but if this worker is to be supported from the regular bud- 
 get of our state organization, we are endowing our state organization with 
 hundreds of thousands of dollars, and we are perfectly willing to have 
 another hundred thousand added to our endowment on which we can draw 
 for the support of thia work as well as all the rest of the work of the 
 association. 
 
 74 
 
3. "The problem of financing religious work at state universi- 
 ties." Dr. Cochran. 
 
 Problem a difficult one. Difficulties lie in several directions. 1. Adjust- 
 ment of church to a field of activity heretofore considered outside her pro- 
 vince. 2. Adjustment between this new work and the churches' estab- 
 lished activities. 3. The expensive character of the work. Two general 
 methods may be discussed: 
 
 1. Annual contributions. 
 
 1. From the local church. 
 
 A. Entire support. 
 
 a. Possible only in case local church is financially a strong 
 and deeply interested one, hence rare. Example, U. of Neb. 
 
 b. Inadvisable even where possible. 
 
 1. The responsibility is state- wide. 
 
 2. The control of the work should be broader. 
 
 3. Changes in local pastor or sentiment should not be 
 allowed to affect the work unfavorably. 
 
 B. Partial support is invariably necessary on principle of local 
 
 initiative. 
 
 2. From the churches of the state. 
 
 A. Special offerings and appeals wherever practicable. 
 
 Note. — Prejudice against this method due to multiplicity 
 of appeals, does not warrant its complete abandonment. 
 
 B. Designated portion of educational offering, permitting in- 
 
 sertion of the cause in the official budget of benevolence. 
 
 3. From individuals. 
 
 A. Wealthy givers. 
 
 B. Parents of students. 
 
 C. Alumni. 
 
 Note. — This method preferable to foregoing as it arouses 
 no opposition, reaches a select constituency, and issues in 
 time in large gifts and bequests when tactfully and persist- 
 ently followed up. 
 
 4. From National Church Board. 
 
 A. Board aid would secure: 
 
 1. Official recognition and confer dignity upon the move- 
 ment. 
 
 2. The interest of an important constituency otherwise un- 
 reached. 
 
 3. Permanency of the local work. 
 
 4. Continuity of doctrinal teaching and religious expression. 
 
 5. Co-operation with other national agencies. 
 
 6. Systematic crediting of benevolences. 
 
 7. Permanent deposition for trust funds. 
 
 75 
 
B. Board aid should merely supplement and stimulate raising of 
 funds from other sources. 
 The principle of ultimate self-support should be constantly 
 kept in mind. 
 
 SumTn/iry. 
 
 Entire assumption of financial support by local church is rarely pos- 
 sible and generally inadvisable. 
 
 The committee of the state organization should have charge of work 
 in co-operation with local church. The work should be classed as 
 educational and not be merged in home mission machinery. 
 
 The plan of combination support from the four sources named: The 
 local church, the churches of the state, individuals, and the Na- 
 tional Board, insures success during the earlier stages of the 
 work. But it should not be advanced as a permanent poli^. 
 
 Endowments. 
 
 Endowment is the permanent method of financing the work. 
 Beasons : 
 
 a. The movement has not the human appeal possessed by 
 other causes which depend upon annual subscriptions. 
 
 b. There is much complaint in the churches over the mul- 
 tiplicity of appeals. 
 
 Negative. c. The educational field is occupied already by the church 
 college which resents to a considerable degree the intrusion 
 for university appeal. 
 
 d. University workers of large ability require a substan- 
 tial foundation for their work. 
 
 e. This is the day of giving to education on a large scale. 
 
 f. A constituency available to which the church college 
 Positive. appeals in vain. 
 
 g. Makes possible a quick campaign and the leaving of 
 field to other agencies. 
 
 Suggestions. 
 
 1. Endowment should not be broached without several years of ex- 
 
 periment on the field. 
 
 2. It should be attempted only when the state organization has 
 
 fully endorsed the plan. 
 
 3. It should be secured before building is begun. 
 
 4. It would be greatly furthered if a wealthy giver would agree to 
 
 build on condition of raising the endowment. 
 
 5. A special financial agent, national or state, should be secured. 
 
 6. The state should carry its own expenses for endowment campaign 
 
 except perhaps salary of financial secretary. 
 
 76 
 
4. Discussion: ''The personal relation, especially to the local 
 church." Dr. Updike. 
 
 I should like to say just a word in regard to the attitude of my own 
 denomination. I was a delegate at the national council for Madison sev- 
 eral years ago, at Hartford, and I introduced myself a resolution which 
 committed the national council to the work in university centers. It was 
 unanimously adopted. But the national council of Congregational churches 
 has no authority whatever. It is simply a body which meets and dis- 
 cusses matters of interest to the denomination and makes any recom- 
 mendations it pleases to the denomination. But there was very cordial 
 support of the idea, and I think so far as it is understood throughout the 
 denomination it will receive this support. And yet I am very much 
 humiliated and somewhat disgusted with the attitude of our educational 
 society of the Congregational church. They are independent, in a sense, 
 of the national council; they are an independent corporation, managing 
 their own affairs in the interest of the denomination; but no representa- 
 tive of that body is here, and no representative, I think, has ever been at 
 any place where a discussion of these important matters was under con- 
 sideration. 
 
 I am glad the whole trend of the discussion hero has been along the 
 line of making this work a work in connection with the local church. Just 
 as soon as we get the facts before the people, we have the response, and 
 I rejoice in this conference; I rejoice in the certain influence that is to 
 go out and be felt in every one of the great denominations. There is not 
 going to be any backward step. 
 
 Mr. Gold: I want to ask a question in regard to the man who works 
 among the students specifically. Is he not really the assistant to 
 the pastor of the local congregation? If the work heads up in the local 
 church, and that man occupies the pulpit, is the university pastor not vir- 
 tually an assistant to him, regardless of what you call him? 
 
 Mr. Edwards : If I may answer that question, I would like to say ' * no, ' ^ 
 for this reason, that the field if possible ought to be clearly divided and 
 understood. Now, it seems to me the University Pastor — I wish we might 
 adopt that title without further hesitation — that the University Pastor 
 should not make calls in the local parish, and he should not be called upon 
 for any responsibility for the work of the local parish. That is, of course, 
 purely on my own interpretation of the situation. He should be given in 
 the local church, if possible, at student service; he should limit his calls 
 to students; he should limit his teaching and other work to students; the 
 field, if possible, should be clearly and definitely defined, 
 
 Mr. Payne: There has been much said here concerning heading up 
 with the local church, and I agree with everything that has been said; but 
 if the man who is working with the students is merely associate pastor of 
 the church, you will take him out of the kind of connection with the stu- 
 dent body which makes his work most effective. I see no reason] why a 
 man in that position, if he is any kind of a man at all, should not al- 
 ways in some way be heading the people into the church. But he need 
 not go around with that as his chief concern all the time. 
 
 77 
 
5. Discussion: "The relation to the colleges of his denomina- 
 tion." Dr. Haas. 
 
 We all know that as far as denominations carry on educational work they 
 cany it on in large measure through the denominational college. I believe 
 more and more, that the dream of the past that we can fully measure up to 
 all the educational demands of the church through the denominational col- 
 lege cannot be realized. It is impossible for the individual college to ac- 
 comodate all the students of a denomination that take any course in higher 
 education. 
 
 The men who are doing the denominational college work must be con- 
 vinced and be the leaders in convincing the church, that there is a larger 
 work than the work we are now doing. It would be exceedingly fortunate 
 if this movement in the church could begin, not from the suggestion of the 
 university pastor, but if he could win the men who are now doing the work 
 in the denominational college and let them come before the church realizing 
 the problem from their own point of view. 
 
 Let the university pastor go down to the men in the denominational col- 
 lege and win their interest first by presenting to them the great intellectual 
 problem, and seeing what they have done and can do in this, so that as they 
 begin to see and to know exactly what the condition is, they themselves will 
 co-operate. It is not simply the student in the university today who must 
 re-adapt himself, but also the student in the denominational college. 
 
 The denominational college co-ordinates with other studies a large view 
 of a man 's religious needs and his change in views in connection with the 
 outlook he gets in science and history. Let the university pastor judiciously 
 ask the college leader in the denominational work, "What have been your 
 results in co-ordinating religious belief with questions of science?" 
 
 The denominational college can do a work not only for its own students, 
 but a work which will prepare certain men to enter into the intellectual side 
 of this problem in the universities. And if we can convince, as I think we 
 can, the men who are the presidents or who are the teachers in the denomina- 
 tional college, that here is a larger province for them and a larger usefulness, 
 we will engage them in this work; they will see its needs, and the church it- 
 self, realizing that its own college is measuring up to this greater problem, 
 will through its own denominational college be led into the consideration of 
 this larger work which is opening up before us. 
 
 There is another point. In these questions the denominational college, 
 which has long studied its own members, and which with all the breadth of 
 teaching knows the angle from which its own people see the truth, which un- 
 derstands their traditions and their social attitudes, can so take hold of the 
 students that it can make most effective certain of the elements in the atti- 
 tudes of these churches toward these very questions and problems. 
 
 In the second place, the denominational college has studied to meet the 
 peculiar problems of the moral life and the moral dangers of the students. 
 While in a certain sense the temptations are alike, yet young people are 
 often open to temptations along certain lines more than along other lines. 
 Now, in dealing with the specific students of a certain type of character, 
 of a certain derivation nationally or otherwise, we have studied certain ques- 
 
 78 
 
tions and we know what our difficulties are, how we have tried to meet them. 
 We have been experimenting with that problem; we have been partially 
 successful in some lines, not so successful in other lines. Cannot the univer- 
 sity pastor go down, again, to the leader of the denominational college and 
 ask him on a smaller scale to give him his results, and so let the experience 
 of the two be co-ordinated. Let the two be inter-related so that the church 
 may feel that this is not a separate work but one work, which the denomina- 
 tional college carries on in its own way and the university carries on in its 
 own way. I believe that then assurance will come to the church of the 
 larger result we desire to reach. 
 
 Mr. Edwards. I doubt if any more significant word has been spoken in 
 this conference than the word to which we have just listened. Dr. Haas has 
 put for us on broad lines the future possibilities of this relationship. 
 
 President Eaton telephoned me this morning that he was called back to 
 Beloit late last night and is unable to return, very much to his regret. He 
 asked me to say a word for him which I wish particularly he might have 
 said, following after the words of Dr. Haas, because his point of view, very 
 much the same, nevertheless would have voiced itself, if I understood him, 
 on a little different phase of the question. 
 
 President Eaton feels, T think, that the great opportunity of the univer- 
 sity pastor in connection with the denominational college, is to represent in 
 the university the college for which he stands. The university pastor has a 
 large opportunity to represent within the university that for which the Chris- 
 tian college stands in the community. The system of education elaborated 
 in a state institution of this sort is calculated to put in facts through the 
 teaching and research of specialists who are more interested in the facts 
 than they are in the students; to state the facts, rather than to interpret the 
 significance of the facts; to devote time and attention to clarifying the new- 
 est word of science, rather than to interpreting the meanings of the great 
 body of truth already known. It fails to develop and refine and interpret 
 all those highest and holiest personal values of life which have been a dis- 
 tinctive contribution of the Christian college. The university pastor within 
 the university ought to seek to do in the university atmosphere that which 
 the denominational college has so splendidly done as an institution in the 
 state. Therefore, if I interpret correctly the thought of President Eaton 
 as he would have given it to you here, it is this large opportunity which all 
 the men who work as university pastors have in interpreting all the spiritual 
 significance of truth in interpreting all the personal values, in developing in 
 the life of the students the highest religious meanings of life. 
 
 Mr. Galpin: Possibly a word of comparison may illuminate the subject 
 at this point. I have taken some pains through the report of the United 
 States Commissioner of Education for the year 1908 to look up the yearly 
 outlay of the Baptist colleges in about eighteen northern states, and I find 
 that the actual annual income from endowment plus the actual income for 
 annual current expenses, plus a legitimate five per cent rate on the unpro- 
 ductive property and equipment such as libraries and buildings, gives a total 
 just for the collegiate departments of these colleges, of something over half 
 a million dollars a year. This is an average of $30,000 for each of these 
 colleges. 
 
 79 
 
If in eighteen church colleges, one denomination is willing to put $30,000 
 apiece a year, there is a standard; it is a standard of conviction of value, 
 it is also a standard of work done. In these eighteen Baptist colleges are 
 3,000 Baptist students. I have taken Dr. Cochran into my confidence in 
 making as close an estimate as I can of the number of Baptist students in 
 the state universities in this same territory, and he says that I am conserva- 
 tive, when I put it at six per cent. Six per cent holds pretty good in Michi- 
 gan and Wisconsin. That gives us 3,000 Baptist students in this same ter- 
 ritory in state universities. That is, by a most conservative estimate — and 
 it was judicious for me to make it conservative — half of our Baptist stu- 
 dents are in the colleges and half in the state universities. If we willingly 
 contribute $30,000 a year to protect one-half of our students in every one 
 of these Baptist centers, isn 't there a fulcrum with a weighty leverage for 
 a demand for ample protection for the other half in state universities? Five 
 thousand dollars a year at any one of these state universities will probably 
 be adequate for a Christian work for the next ten or twenty years. 
 
 Mr. Frick: I beg to say that the Wisconsin plan of the Lutherans has 
 come up to our General Body and the general committee has appointed a 
 board for student work, the chairman of which and myself have come here 
 because we are on that committee. 
 
 80 
 
XI. REPORTS. 
 
 1. Report of Preceding Conferences. 
 
 The first meeting of the Conference was called at Ann Arbor, Michi- 
 gan for March 31-April 2, 1908, under the name of ''Interdenominational 
 Conference of Church and Guild Workers in State Univresities. " The ofl&- 
 cers of the Conference were E^v. J. Leslie French, Presbyterian student pas- 
 tor, chairman, and Bev. Fred Merrifield, Baptist guild director, secretary. 
 Under the call for the Conference it was stated: ''Seven of the Ann Ar- 
 bor churches are carrying on, through their various church and guild or- 
 ganizations, specific work among the 5,000 University of Michigan stu- 
 dents who are located here; and these churches have appointed their rep- 
 resentatives to formulate plans for the Conference. We believe that such 
 a gathering as this will, through its pointed discussions of vital prob- 
 lems, enable the churches to understand more clearly what they can do 
 to deepen the moral and religious tone in our state universities; that it 
 will help all of us to adopt better methods of work; and that it will be a 
 very inspiration to such as are planning the guild type of work in their 
 own state universities. Such union of effort will strengthen each sepa- 
 rate denomination, especially by enabling the delegates to lay before their 
 annual church gatherings more definite and careful methods of work in 
 student fields. ' ' 
 
 The Conference was well attended and adjourned to meet the following 
 yeax. 
 
 The officers of the Conference for 1908-1909 were Kev. Fred Merrifield, 
 of Ann Arbor, chairman, and Eev. J. A. Barker, of Urbana, 111., secre- 
 tary. It met in Chicago, 111., Feb. 9-11, 1909, in connection with the an- 
 nual meeting of the Eeligioua Education Association and its program is 
 printed in the official program of that association, under the head of 
 ' ' The Department of Universities and Colleges. ' ' Several papers of the 
 Conference were published in the current numbers of the Journal of the 
 Eeligious Education Association. The scope and plans of the Conference 
 conformed to the policies of the first Conference. The Conference ad- 
 journed to meet the foUowing year at Madison, Wis. 
 
 2. Digests of reports of religious work at state universities 
 
 for 1909-10. 
 
 Note.— The work of the Y. M. C. A. and Y. W. C. A. is referred to in the 
 following statements rather than reported as copies of the annual reports of 
 these associations can be secured upon application to the proper officers. The 
 standard activities of the Associations usually embrace the following: Bible 
 study, mission study, weekly religious meetings, work for new students, so- 
 
 6— C. W. 81 
 
cial gatherings, occasional lectures, religious deputation work in the sur- 
 rounding neighborhood, and in a few city locations some philanthropic en- 
 terprises. 
 
 University of California. 
 
 I. Curriculum instruction in biblical and allied studies. 1. Comparative 
 Religions; 2. The Protestant reformation and the Catholic reaction; 3. The 
 history of the Christian church; 4. Biblical archaeology; 5. Hebrew; 6. Bib- 
 lical and Targumic Aramaic; 7. A discussion of masterpieces, English and 
 foreign. (The Bible is used in this course.) 
 
 IT. Addresses given under the auspices of the university as such every 
 second Friday at eleven a. m. Prominent men address the gatherings; pro- 
 fessors, ministers or religious workers among whom have been John R. Mott, 
 Dr. Cochran, and Robert E. Speer and all the well-known pastors about the 
 Bay. 
 
 III. The Y. M. C. A. and the Y. W. C. A. have the usual activities. 
 Every year during the Christmas holidays, a Y. M. C. A. conference is 
 
 held at Pacific Grove or Carmel-By-The-Sea, about one hundred and twenty 
 miles south of San Franscisco. Students from all of the colleges and uni- 
 versiities in the state gather here for religious inspiration. The mornings 
 and evenings are devoted to religious work, the afternoons to recreation. 
 
 IV. There are no pastors connected with the university of California. 
 Practically all other work done by the churches is through the Y. M. 
 C. A. or Y. W. C. A. There are a few exceptions such as St. Anne 's Gmld. 
 The students themselves have organized a Minnehaha Club, an Ajiti-Saloon 
 league, and an organization of the Student Recruits for the Christian min- 
 istry. 
 
 The University of Colorado. 
 
 The Presbyterian Synod of Colorado in August, 1909, placed Rev. J. Wil- 
 son Currens as Presbyterian Student Pastor at the University. He at once 
 by the aid of church lists from the state and the registration list of the 
 University put students in touch with the local churches. He taught a 
 class in ''the Origin and Development of Religion" without undversity 
 credit. Thirty of his students will enter some religious occupation. They 
 meet monthly for discussion of Christian work. A Westminster Guild is 
 organized among the Presbyterian young women. 
 
 The Roman Catholic students have a chapter of the Newman Society, es- 
 tablished in 1909. They number about sixty members and hold monthly 
 meetings. 
 
 The Y. M. C. A. and Y. W. C. A. activities are standard, though somewhat 
 handicapped by lack of a Y. M. C. A. building and a general Y. W. C. A. 
 secretary. 
 
 The University of Illinois. 
 
 The Presbyterian work is under the direction of the Board of Education 
 of the Presbyterian Church, U. S. A., and under the immediate supervision 
 of the Committee on Christian Education of the Synod of Illinois. 
 
A Presbyterian University Pastor, M. E. Anderson, is on the field. 
 
 The movement was recently given solidity by the purchase of a thirteen 
 room house in the university district which is now occupied by ten univer- 
 sity men and the university pastor. The house is located on a large lot at 
 the rear of which the present house will be removed and on the front of 
 which the University Presbyterian church will be erected. This church will 
 be for the university community and will be maintained my an endowment 
 fund. 
 
 A student Presbyterian service is held each Sunday morning in one of the 
 university halls. The attendance this year has averaged over one hundred. 
 
 The university pastor also co-operates in leading Christian Association 
 bible classes. 
 
 Trinity Methodist Episcopal church, James C. Baker, Pastor. 
 
 Church building seating a little more than 800. Upstairs given up en- 
 tirely to the student section of our Sunday school. Eight classes for men 
 and women with a membership of 300. All classes under leadership of fac- 
 ulty members. An assistant superintendent in charge of this student work. 
 Each class organized with its president and secretary. Attendance has been 
 remarkably good. 
 
 Epworth league with membership of more than 200. The attendance 
 through the school year so far has averaged about 175. In addition to de- 
 votional meetings the various departments of the league offer an outlet for 
 Christian activity. 
 
 Bishop McDowell, Dr. McConnell, Bishop Quayle, Bishop Hughes, and 
 such men, are brought here year by year. 
 
 The Episcopal church has recently opened Osborne Hall as a Dormitory for 
 University women — about thirty young women room in this building this 
 year. 
 
 The Baptists maintain a rooming-house for university men. They are con- 
 templating the construction of a university Baptist church. 
 
 The University Place Church of Christ, Eev. S. E. Fisher minister, offers 
 bible instruction to students in three classes and fellowship in the Young 
 People's society. 
 
 The activities of the Y. M. C. A. and Y. W. C. A. are standard with a 
 particularly high development of the bible study ward of the men's asso- 
 ciation which shows an enrollment of 950 with an actual attendance of 735. 
 
 The University of Indiana. 
 
 The university maintains a Vesper service at 4 p. m. Sundays, with some 
 difficulty. 
 
 The local Methodist church is building a $100,000 church edifice with 
 sections in the Sunday schools do a partial work for students, but inade- 
 quate. 
 
 The local churches through their young people's societies and certain 
 rooms set apart for possible student work. 
 
 The Y. M. C. A. and Y. W. C. A. activities are standard. The newly 
 chosen Y. M. C. A. general secretary will have an official university lecture- 
 ship in New Testament and Biblical History. 
 
 83 
 
The University of Iowa. 
 
 The pastors of all of the churches, the general secretaries and the presi- 
 dents of the Christian associations, the deans of the various colleges and the 
 members of the University Religious Education Committee comprise the 
 Religious Education Association of Iowa City, of which the president of 
 the university is the chairman. This committee is too large to do much defi- 
 nite work, but through its meetings all of the organizations are kept in 
 touch with the work being done by the other organizations, and a spirit of 
 cooperation for the securing of the greatest good to the students is fostered. 
 
 A smaller group composed of the pastors of the seven Protestant Evan- 
 gelical churches and the general secretaries of the two associations are 
 now in correspondence with men of power looking forward to a course of 
 eight lectures to be delivered next fall on "The Practical Working Chris- 
 tianity of Today." 
 
 The Baptist and Congregational churches receive aid from the churches 
 of the state, because of their care of the students and the Unitarian church 
 receives aid from its National Board. The Presbyterian and Congregational 
 churches have students as assistant pastors, who give a part of their time to 
 the church and are paid by the churches of the state. 
 
 There were last year 2472 students in the university, 66 per cent of whom 
 were church members. Of the rest 28 per cent had church preferences. 
 
 The university has in lieu of a department of Religious Education, a 
 Committee on Religious Education, which has oversight of the courses given 
 for credit in the university by the pastors of the local churches. 
 
 Occasionally Vesper services are held at the university on Sunday after- 
 noon with an attendance of from 800 to 1,000. 
 
 Wednesday morning assembly exercises are held, with 600 students in 
 attendance. 
 
 The activities of the two Christian Associatons are standard. 
 
 In January the two associations conducted a week's campaign for a 
 higher religious life among the students. The attendance at church is also 
 low. Perhaps 30 per cent of the students attend some church service. 
 
 The University of Kansas. 
 
 The university itself. 
 I. Daily morning chapel exercises, conducted by the chancellor; or, in his 
 absence, by the vice-chancellor. These consist of singing of hymns, respon- 
 sive reading of scripture, and concert repetition of the Lord's prayer. 
 
 II. Sunday afternoon Vesper service, with printed program containing re- 
 sponsive readings, special music led by university choir, and a short address 
 by some clergyman, usually from out of town. 
 
 III. An Annual Religious Conference, consisting of public addresses by 
 eminent speakers of national repute, accompanied by private conferences 
 with students upon personal religion. 
 
 IV. An Annual Bible Institute, consisting of lectures by Biblical experts. 
 
 V. An annual Baccalaureate Sermon at Commencement. 
 
 VI. The Curriculum of Instruction in Biblical and allied studies: 
 (1) Constructive studies in Old Testament and New Testament history and 
 
 84 
 
prophecy; (2) The teaching and work of Jesus and St. Paul; (3) Ante- 
 Nicene church history; (4) The social aspects of Christianity; (5) History 
 and progress of Christian missions and humanitarian movements; (6) The 
 comparative history of religions. 
 
 The university of Kansas does not maintain a university pastorate, but 
 the Christian and Presbyterian denominations maintain each a representa- 
 tive to minister pastorally to their own students, and to offer courses of re- 
 ligious instruction to all students alike, without charge or regard to denom- 
 inational affiliation. The Christian headquarters is in Myers hall, which 
 has been built and equipped with apparatus and a library for study and 
 class work. The Presbyterians will open their new Westminster Hall for 
 occupancy next fall, with like appointments. Each hall includes a residence 
 for the principal, and both are located near to the university campus. 
 
 The local congregations of the city of Lawrence minister to their respec- 
 tive student constitutencies in the ways generally adopted by churches in 
 other educational centers. 
 
 The work done in cooperation by the agencies mentioned, has chiefly been 
 along instructional lines. The directors of denominational work in the uni- 
 versity have from the first assumed an attitude of sympathetic cooperation 
 with the associations, conducting by request their normal group study, and 
 taking charge of classes organized by the associations, when it was thought 
 best not to assign them to student leadership. A spirit of confidence and 
 harmony characterizes the relationships of these various religions agencies. 
 
 The Y. M. C. A. and Y. W. C. A. activities are standard and their influ- 
 ence is important. The Student Volunteer Band maintains a vigorous organ- 
 ization. 
 
 The University of Maine. 
 
 The Y. M. C. A. and Y. W. C. A. activities are standard. No other re- 
 ligious work is reported. 
 
 The Massachusetts Agricultural College. 
 
 The Y. M. C. A. activities are standard. Eapid progress has been made 
 during the last four years in membership, enthusiasm, and variety of social 
 service in Christian work. 
 
 The University of Michigan. 
 
 There is hardly a church in the city of Ann Arbor that does not aim to 
 make religion attractive to students. A ''School of Religion" has been 
 organized two years, composed of nine co-operating organizations. It has 
 a faculty of twenty-two, schedules forty courses and has an average weekly 
 attendance of 381. 
 
 The enrollment of students in the university is 5,223. The estimated 
 weekly attendance at church services, both morning and evening, is 2,630, 
 The student enrollment in Bible classes in the churches is 472, in the 
 young people's societies 725, and there are 683 student members of the 
 local churches. 
 
 There are five guild houses, three lectureships, five student pastors or 
 
 85 
 
guild directors, a total endowment of all guilds of $135,000 and a total 
 valuation of property of $133,000. Four religious libraries have been 
 started. 
 
 The Y. M. C. A. is one of the co-operating organizations in the School 
 of Eeligion. It has two paid secretaries, a membership of 850, an average 
 weekly attendance at the Sunday religious service of 243, an enrollment 
 in Bible study groups led by students of 300, and has a total budget of 
 $9,000. 
 
 The University of Minnesota. 
 
 Curriculum courses in the general field are History and Principles of Re- 
 ligious Education, The Bible as Literature, Later Greek — New Testament, 
 Philosophy of Religion, Phychology of Moral and Religious Development, 
 Elementary Hebrew — Old Testament, Biblical Sociology. 
 
 Religious Organizations. — There are six organizations. (1) The Roman 
 Catholic Association, 125 members of men and women, in charge of Father 
 Bryne. The usual religious meetings and socials. (2) The Bishop Gilbert 
 Association, about 40 members, men, in charge of Rev. Stanley Kilbourn, 
 university chaplain for the Protestant Episcopal church. It maintains a 
 house in which the chaplain and ten students reside. The usual meetings 
 are held. (3) The University Liberal Association, recently reorganized, 
 with about 50 members. Looks after students who are of the liberal faith 
 holding meetings for addresses and social pleasures. (4). The Religious 
 Workers Association, an organization of men of all denominations who ex- 
 pect to enter the ministry. They hold monthly meetings for addresses and 
 discussions. (5) The Young Women's Christian Association, 475 members 
 now well organized with Miss Elizabeth Bruchholz as general secretary. The 
 usual activities. (6) The Young Men's Christian Association, 350 members. 
 Thomas W. Groham, general secretary. The usual activities. 
 
 Work of both of these associations now centering in plans and prepara- 
 tions for meetings to be held Feb. 15 and 22 by John R. Mott. 
 
 Director of Religious Work, W. S. Richardson, began work last fall. 
 Director is directly related to the work of the Y. W. C. A. and Y. M. C. A. 
 where his special service is connected with the educational and social service 
 work of these associations. His field is also the aiding and carrying on of 
 all religious interests in the university, both as to individuals and to or- 
 ganizations in looking after their students and interests so far as possible. 
 
 In general the religious life in the university is not strong. Daily chapel 
 exercises are held and help some. Church attendance by students is com- 
 paratively small, though students living at home in the cities of St. Paul 
 and Minneapolis attend more regularly. 
 
 Moral conditions are as good as could be expected in an institution situ- 
 ated in a large city, with no dormitories. We are encouraged to believe that 
 such conditions are very good for the circumstances. 
 
 University of Missouri. 
 
 The Y. M. C. A and Y. W. C. A. activities are standard. The Chris- 
 tian denomination has a Bible college in close connection with the univer- 
 sity providing theological training open to all denominations. 
 
 86 
 
The University of Nebraska. 
 
 The First Presbyterian church of Lincoln has secured Eev. Dean E. Le- 
 land to act as student pastor. He is planning a ** manse" located near the 
 university for social work among Presbyterian students. The Baptist de- 
 nomination at its last state convention endorsed the plan of the student pas- 
 torate. The First Congregational church is studying the needs of the situ- 
 ation. All the local churches attempt to interest students in some depart- 
 ments of work. 
 
 The Religious Liberal Union holds Sunday afternoon services under the 
 auspices of the Unitarian church, the main feature of which is an address. 
 
 The center of student, social, literary and religious life is The Temple re- 
 cently erected through private gifts. The Y. M. C. A. and Y. W. C. A. have 
 their headquarters here. Their activities are standard. 
 
 Several students have undertaken successful investigations of religious 
 conditions in the city with a view to employing scientific methods in meet- 
 ing the needs. Lincoln is a ''dry" city. 
 
 The University of North Dakota. 
 
 The curriculum includes no courses immediately on Biblical subjects, but 
 there are a number of courses along kindred lines. 
 
 The university convocation, held each Saturday morning, brings each year 
 a number of representative men, both lay and clerical, and among the sub- 
 jects treated are many of social, ethical, and religious interest. During the 
 year a number of special lectures occur. Last fall Professor Charles F. 
 Kent of Yale university, delivered a series of lectures on the Old Testament, 
 and one on the principales of religious education. He also held three confer- 
 ences with the workers of the university and city, both in the way of inter- 
 esting the churches in the work of the university and in stirring up larger 
 interest in the Sunday school. 
 
 The Y. M. C. A. has held the usual classes, on the Life of Christ and the 
 Social Teachings of .Jesus, the Y. W. C. A. classes in the Life of Paul and 
 the Life of Christ. The total enrollment of the associations is now 130 men 
 and 120 women. By arrangement with the state association, a series of 
 special meetings were held late in the fall, covering five days. Every "Wed- 
 nesday evening occurs the mid-week meeting. Mention may be made here of 
 five series of addresses of from two to five each, a series on topics in Hebrew 
 history and the Old Testament scriptures, and other series on subjects of 
 more general and practical interest. 
 
 Measures are under way for extensive cooperation on the part of the 
 churches. In response to the invitation of Dr. "Webster Merrifield, at that 
 time president of the university, the Methodists transplanted their college, 
 Red River "Valley university, from "Wahpeton, its former location, to a site 
 adjoining the state university grounds. Sayre Hall, men's dormatory, has 
 been in service for a year. This building is a fire-proof building, nicely 
 furnished and provides quarters for fifty-two men. A similar building, Lar- 
 imore hall, is nearing completion, and in general plan is a counterpart of 
 Sayre hall. Connected with Larimore hall is Corwin hall, a smaller build- 
 ing to be used for conservatory purposes. 
 
 87 
 
The work of Wesley College, as it is now called, includes classes in philos- 
 ophy and philosophy of religion (alternate years), and church history and 
 Christian doctrine (also in alternate years.) These classes meet four times 
 a week. The department of Biblical literature included classes the past sem- 
 ester in Life of Christ and Life of Paul, each two hours a week. For the 
 work done in Wesley College the university allows credit not to exceed a total 
 of one full year 's work, that is twenty-five per cent of the full college course. 
 There is also offered a course in missions, one hour a week, which does not 
 receive university credit. Wesley College also retains its degree giving 
 power. The enrollment in Wesley College classes the past semester was 
 thirty-four. 
 
 The Baptists have purchased a site. It is not certain just what form the 
 work will take but a Guild hall now seems most in favor. The Presbyterians 
 are also in quest of a location, negotiations having already been commenced. 
 The Episcopal church has erected a parish house adjoining the church build- 
 ing and hope to make this a center of student activities. It is hoped that in 
 the near future plans may be devised whereby prospective clergymen of that 
 denomination may have here opportunity to combine ecclesiastical studies 
 with university work and by parish work in the city, and elsewhere become 
 familiar with the special problems that face the denomination throughout 
 the state. 
 
 There are several guilds. The Catholic students have a Gibbons club, and 
 a similar organization is afoot among the students of the Lutheran faith. 
 Mention must be made here also of the Young People's society of the 
 Zion Lutheran church of Grand Forks, which numbers about three hundred 
 members, a large per cent being from the student body of the university. 
 Wesley College has a Homiletic club for those preparing for the ministry. 
 This club now numbers eighteen. 
 
 Wesley College also has a fund, the Hazlett Fund, for an annual course of 
 lectures on topics of religious interest. This year the lectures will be given 
 by President F. J. McConnell of DePauw university. 
 
 The University of Pennsylvania. 
 
 The Y. M. C. A. activities are standard, but unusual in variety and extent. 
 Under its auspices is a regular Sunday morning university service. The uni- 
 versity settlement is residence headquarters of Secretary Evans and a corps 
 of twelve students. A $25,000 annual budget is raised and expended in var- 
 ious enterprises. 
 
 The University of West Virginia. 
 
 The Presbyterian church is working toward the endowment of a student 
 pastorate. It is estimated that the need will be for $100,000. 
 
 All local churches have the usual unspecialized interest in the university 
 students. 
 
 The Y. M. C. A. and Y.W. C. A. activities are standard. 
 
 88 
 
* ***•*< 
 
 University of Wisconsin. 
 
 Young Men's Christian Association. — Membership 800. Budget $11,000. 
 Departments of religious and social work. Standard. An evangelistic 
 campaign under John R. Mott. Meetings for six nights with average at- 
 tendance of 850. One or two meetings in each fraternity house and board- 
 ing club. One hundred and sixty-five decisions. 
 
 Young Women's Christian Association. — Membership 250. Departments 
 of work. Standard. A week's service conducted under the leadership of 
 Miss Wilber and Miss Cutler. Thirty women made decisions. Plans on 
 foot to engage a full time secretary for 1910-1911. 
 
 Baptist University Pastor. — Constituency 250. Local church is center 
 of religious work. University pastor considers local church as training 
 school and laboratory for church laymanship, as well as channel of minis- 
 tration to the religious needs of students. Fifty of university constitu- 
 ency among the officials of local church. University pastor edits monthly 
 a ' ' Social Service Press Bulletin ' ' for the Baptist Press of the United 
 States and Canada. Uses his students in preparing this. The Baptist 
 state convention has voted to raise $100,000 to endow the university pas- 
 torate. The work will be extended so as fo make a larger feature of 
 training for laymanship and for the ministry, mission and social service. 
 
 Congregational University Pastor. — Five hundred and fifty Congrega- 
 tional students in the university. Pastoral duties toward these. Two stu- 
 dent Bible classes are led by the pastor. Enrollment 80. A Social Prob- 
 lems Group is conducted at the church on Sunday noons, addressed by 
 prominent speakers. Average attendance 75. The pastor is editing a se- 
 ries of studies in American social conditions. He regularly preaches on 
 Sunday evenings at First Congregational church and makes it distinctly a 
 university service. Thirty-five thousand dollars is being raised for special- 
 ized residence-headquarters for his work. 
 
 English Lutheran University Pastor. — Pastoral leadership. New church 
 planned. Lot bought near university campus. Bible classes. 
 
 Methodist University Pastor. — Six hundred students of M. E. aflBliation 
 in the university. Pastor centers his work about the Epworth League of 
 the city parish and a student Bible class on Sunday noons with an aver- 
 age attendance of ninety. Conducts a Bible class for each of the associa- 
 tions. Social work. Two Sunday morning breakfasts for the men, at- 
 tendance 200. One Saturday luncheon for the M. E. women students. 
 Various socials and receptions at the church. 
 
 Presbyterian University Pastor. — Four hundred Presbyterian students. 
 About seventy students brought into local parish. The pastor lays spe- 
 cial emphasis on pastoral calling. Preaches out of the city every Sunday. 
 
 University Pastors' Association. — Composed of all university pastors 
 and representatives of the two Christian Associations. Purpose — co-opera- 
 tion on part of Christian workers in the University. Accomplishments. 
 Took religious census. Organized student ministerial club, composed of 
 all men who are thinking of entering the Christian ministry. Through 
 co-operation with the university president, three distinguished speakers 
 
spoke at all-university convocations and series of special religious services. 
 Published a pamphlet outlining a program for free religious extension ad- 
 dresses throughout the state. This was sent to all pastors of the state 
 whose denominations are represented by a university pastor. 
 
 3. Business session, Feb. 17. 
 
 Mr. French, chairman of committee on constitution, read the proposed 
 constitution. After discussion and slight amendment the constituion was 
 adopted. 
 
 Mr. Edwards, chairman of committee on affiliation with the Religious 
 Education Association, reported in favor of affiliation. After discussion, the 
 motion to accept report was tabled for one year. 
 
 Mr. Stearns, chairman of committee on reporting the proceedings of con- 
 ference, recommended a full report to be published if possible in ' * Religious 
 Education"; if not possible, then in pamphlet form. Report accepted and 
 action delegated to the new executive committee. 
 
 Mr. Foote, chairman of committee to nominate officers and suggest place 
 of next meeting, recommended for president Mr. Baker, vice-president Mr. 
 Loring, secretary-treasurer Mr. Anderson, place of meeting the University of 
 Illinois. Report adopted and the nominees elected. 
 
 Mr. Shipherd offered the following resolution which was adopted: **In 
 view of the admirable program, gracious and hearty welcome and entertain- 
 ment provided for the Conference, an enthusiastic appreciation is hereby 
 voiced at the closing hour by those who come as guests to those who have 
 80 splendidly performed the part of hosts. ' ' Adjournment. 
 
 90 
 
CONSTITUTION. 
 
 1. Name. The name of this organization shall be *'The Conference of 
 
 Church Workers in State Universities." * 
 
 2. Purpose. The purpose of the conference shall be to make more helpful 
 
 and efficient the work of the churches in state university centers and to 
 call the attention of the denominations of the nation to the strategic 
 opportunities for Christian service and education in these important 
 fields. 
 
 3. MemhersM'p. Voting members of this conference and those eligible to 
 office shall be: 
 
 1. University pastors, guild directors, and pastors of churches in 
 
 state university towns or centers. 
 
 2. Such officers of state and national church organizations as are 
 
 especially in charge of church work in state university centers. 
 
 3. Officers or regular teachers of any state university, any Bible or 
 
 theological school, or affiliated college or state university cen- 
 ter, such as shall be appointed delegates to this conference by 
 such institutions. 
 
 4. The executive committee may invite each year as special guests, 
 
 representatives of other co-operating religious organizations, 
 especially interested in religious work in state university cen- 
 ters who shall be privileged to participate in all general dis- 
 cussions of the conference. 
 
 4. Officers and Executive Committee. The officers shall be a president, vice- 
 
 president, and a secretary-treasurer, who shall be elected by ballot at 
 the annual meeting, and shall hold office until their successors are elected 
 and qualify. They shall together constitute the executive committee 
 and as such shall have general charge of the affairs of the conference. 
 
 5. Annual Meeting. The annual meeting shall be held in accordance with 
 
 adjournment or at such time and place as the Executive Committee ap- 
 points. 
 
 6. Amendment. This constitution may be amended at any meeting by a 
 
 three-fourths affirmative individual ballot. 
 
 91 
 
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 LOAN DEPT. 
 
 This book is due on the last date stamped below, or 
 
 on the date to which renewed. 
 
 Renewed books are subjea to immediate recall. 
 
 26Mar'57TS 
 
 
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 REC'D LD 
 
 DEC 4 1957 
 
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 NOV 23 1962 
 
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 (B931lBlO)476 
 
 General Library 
 
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 Berkeley 
 
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