th | AHHH AT WIN HH] il} HHH i} Hil Hi H| | I i i} hi | | ih HWE HLTH dial i tt | j Hi itt | i HE t alt i ! HHI MN | HH ; LD AG PLNeOU Tam ey i] , | b/ a 4 PROCEEDINGS OF THE FIRST CONVENTION OF THE RELIGIOUS EDUCATION ASSOCIATION CHICAGO, 1903 _ Digitized by the Inte | in 2022 with fun Duke University THE RELIGIOUS EDUCATION ASSOCIATION PROCEEDINGS OF THE FIRST ANNUAL CONVENTION CHICAGO FEBRUARY 10-12, 1903 CHICAGO EXECUTIVE OFFICE OF THE ASSOCIATION 153-155 LA SALLE STREET 1903 COPYRIGHT BY ae RELIGIOUS EDUCATION ASSOCIATION 4} JUNE, 1903 CONTENTS ADDRESSES AND DISCUSSIONS FIRST SESSION PRAYER - - - - - = - 2 : = Rev. HEMAN P. DEFOREST- - - = - ADDRESSES—The Next Step Forward in Religious Education = - - > - > PRESIDENT JAMES B. ANGELL - - 5 REV. FRANCIs E. CLARK - - - 7 Dr. WALTER L. HERVEY - - - 16 Rev. W. C. BITTING - - - Shae PRESIDENT J. W. BASHFORD - =) 25 SECOND SESSION PRAYER Mia et OS, ae aa ee eS Mr. FRED B. SMITH . - - - - ADDRESSES—Religious Education as a Part of Gen- eral Education - y : 3 P PROFESSOR GEORGE ALBERT COE - - 44 PROFESSOR EDWIN D. STARBUCK - aie eite ADDRESSES— Religious Education as Conditioned by Modern Psychology and Pedagogy PROFESSOR JOHN DEWEY - - - 60 PRESIDENT HENRY CHURCHILL KING - 66 ADDRESSES— Religious Education as Affected by the Historical Study of the Bible - - PRESIDENT RUSH RHEES - - - 80 PROFESSOR HERBERT L, WILLETT - 88 MESON Naat Wick week th ee ty ay (Eure can a REv. PHILIP S. Moxom . - - 100 PROFESSOR W. DouUGLAS MACKENZIE - I02 Rev. WILLIAM P. MERRILL - - - 103 Vv 5-41 42 44-59 60-79 80-99 100-106 vi CONTENTS THIRD SESSION PAGE PRAYER > - > : : 5 5 = = z 107 Rev. WILLIAM B. FORBUSH_ - - - - ADDRESSES— Religious and Moral Education through the Home tr cn PRESIDENT GEORGE B. STEWART - - 108 REv. JEAN F. LoBA - - - - 119 ADDRESSES— Religious and Moral Education through the Public Schools I Dr. CHARLES H. THURBER - - - 124 Mr. JOHN W. CARR - - - - 138 ADDRESSES— Religious Education through Christian Associations and Young People’s SOCIELICS > wuni aa - =) SSA Sasieg REv. WILLIAM G. BALLANTINE - - 148 Rev. NEHEMIAH BOYNTON - - - 156 DISCUSSION - - = =: 52 5 9 2 Eee Rev. GrorcE E. Horr - - - 164 PRESIDENT RuFus H. HALSEY - - 166 REV. DAVID BEATON - - - - 169 FOURTH SESSION PRAYER Soe Ean eee, 173 REv. A. EDWIN KEIGWIN - - . - ADDRESS —Sunday-School Organization for the Purpose of Religious Instruction - 175 Rev. C. R. BLACKALL~ - - - - - ApprREss —The Curriculum of Study in the Sunday School) 9> a Gul t) 2 2 186 PROFESSOR SHAILER MATHEWS - = - AppDREss —Lesson-Helps and Text-Books for the Sunday School) / 2) "2" Ss3 0a 200 PROFESSOR FRANK K. SANDERS - - - ApprEss -—TheTeaching Staff of the Sunday School 207 REv. PASCAL HARROWER - - - - CONTENTS vii Pace MS GRIGSIOND aie bee ele ewe oe oe OPE ott aia REv. RuFus W. MILLER - - ME REv. WILLIAM J. MuTcH - - - 219 REV. SIMEON GILBERT - - - - 221 REY. SPENSER B. MEESER - - = Qi FIFTH SESSION PRAYER SUN ey BOVE Daliet alive : : - z 228 PROFESSOR MILTON S. TERRY - - - AppREss —The Scope and Purpose of the New Organization Sia |. aha 230 PRESIDENT WILLIAM R. HARPER - - - DISCUSSION AE RO lee Tech ae Une ee NN pebtor alr = less CHANCELLOR J. H. KIRKLAND - - 241 Rev. EDWARD A. HORTON” - - - 244 Rev. CASPAR W. HIATT - - - 247 PROFESSOR GEORGE W. PEASE - - 250 Rev. ALBERT E. DUNNING) - - - 255 TNKORNAT) DISCUSSION ae : - + 258-266 Dr. M. C. HAZARD - - : - 258 MR, FREDERICK C. MOREHOUSE - - 259 REv. CHARLES W. PEARSON - - - 261 REv. PHILIP S. Moxon - - - - 262 PRESIDENT A. WELLINGTON NORTON - 263 DIRECTOR EDWARD O. SISSON - - 265 Rev. C. R. BLACKALL - - - - 265 SIXTH SESSION Peay ime) hh et Ue NA tates Leki: iit iter nt ead REv. ERASTUS BLAKESLEE - - - - Appress —The Relation of the New Organization to Existing Organizations - - - 269 PRESIDENT FRANK W. GUNSAULUS - - DIscussION Se RUF sai hetesie toh Sask A bo ESS be - 277-292 REv. GEORGE R. MERRILL - - Sey) PRESIDENT CHARLES J. LITTLE - - 279 Mr. L. WILBUR MESSER - - - 284 REv. WILLIAM F. McDOWELL - - 286 Dr. RICHARD MorsE HODGE - - - 289 PRAYER E 2 e - - 5 i : eae 293 REv. FREDERIC E. DEWHURST - - - Vill CONTENTS PROCEEDINGS AND MEMBERSHIP INCEPTION OF THE MOVEMENT COMMITTEES IN CHARGE OF CONVENTION CONTRIBUTORS TO THE CONVENTION MINUTES OF THE CONVENTION CONSTITUTION OF THE ASSOCIATION OFFICERS OF THE ASSOCIATION MEMBERS OF THE ASSOCIATION INDEXES \ b INDEX OF MEMBERS GENERAL INDEX PAGE 297 301 3°99 317 334 340 355 THE FIRST CONVENTION ADDRESSES AND DISCUSSIONS ee «| i ‘ f ian 4 ‘| FIRST SESSION PRAYER REV. HEMAN P. DEFOREST, D.D., PASTOR WOODWARD AVENUE CONGREGATIONAL CHURCH, DETROIT, MICHIGAN Our Father, here at the opening of this Convention, we desire first of all to bring all our hearts and all our thoughts into harmony with thee, that we may drink deep from the fountain which thou dost open for us, and that we may come into quick touch with thee in sympathy,and so feel the throbbing of thy heart and know something of the meaning of thy purpose, as we try to the best of our ability to carry out some of the purposes of thy kingdom. Thou who art truth and light and love, thou who art the divinest ideal of all that we most love and seek for, may our hearts go out to thee, not as a matter of duty, not because we are bound to worship thee, but because down deep in the center of our being we do love thee and desire to come into that close fel- lowship with thee that shall give the quickening touch to all our purposes, and make all the aims and all the accomplishments of this hour such as shall really further the interests of thy true kingdom. We have come up here from many a quarter of this broad land, and we have not come with empty thoughts or empty hearts; we have come through the conviction of a great need that seems to stare us today in the face —a need that belongs to thy kingdom, a need the satisfaction of which means much, we believe, to the present generation and to the future. And we ask that, through all our deliberations and through all the quick- ening of our thoughts and the inspiration of our pur- 3 4 RELIGIOUS EDUCATION ASSOCIATION pose, we may come most of all to be sure of this, that we are finding how to fall into line with the march of thine own purpose, and so to find an impulse for our work that shall inevitably make it a higher power in our lives. We yield all things to thee; thou art our Master, our Lord. We desire to be loyal in our hearts to Jesus Christ, who has revealed thee to us. We desire to do his work and to follow his bidding, and thereby to come into something of the spirit of his power, as he worked out the problems that are too mighty for us in this gen- eration of great movements and great thoughts in which we live. Father, we pray that here tonight, in sincerity and simplicity of heart, we may open our souls to that divine power which is over all, and through all, and in us all; to that eternal Spirit that ever quickeneth those who are sincere and true, and guideth those who are in earnest to fulfil the work of thy kingdom. We thank thee, our Father, that thou art not hard to be found, that thy life is not far to seek, and that we may have it in our spirit from this hour on. And now, Father, thou who hast helped us thus far to offer thee with one accord our common supplication, help us, as we join together, in that prayer, which has come down to us from our Master: Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. Forthine is the kingdom, and the power, and the glory, forever. Amen. THE NEXT STEP FORWARD IN RELIGIOUS EDUCATION PRESIDENT JAMES B. ANGELL, LL.D., THE UNIVERSITY OF MICHIGAN, ANN ARBOR, MICHIGAN Gentlemen of the committee of arrangements, and my Christian friends from near and from far, I desire to express my sense of the high honor which has been con- ferred upon me by asking me to occupy the chair for the initial meeting of this Convention. | Never, I venture to say, has there been a gathering in our country with higher and nobler aims than this. And when one looks upon this vast assembly, and especially when one sees how many of the great leaders of religious thought have come here from long distances to partici- pate in this meeting, one cannot but hope and believe that the results of it will be permanent and beneficent. We come here with many differences of opinion upon minor points, even in our faith perhaps; but we come here, I trust, with one unanimous and burning desire to accomplish the great object for which this meeting is called, and in one common spirit of devotion to our Lord and Master. And just because we are so numerous, just because we have come from so many different branches of the Christian church and from so many different parts of the country, we must not be surprised if upon minor matters there may be differences of opinion among us; we must not be intimidated by the possibility that in carrying out the great program which has been marked out for us, in accomplishing this great object of improv- ing the moral and religious education of the nation, we shall encounter some difficulties. We need not fear to encounter them with bravery and with confidence in the Master who has led his church through so many places 5 6 RELIGIOUS EDUCATION ASSOCIATION of peril and trial. For instance, I suppose that we who are here are generally persuaded that the advance in psy- chological and pedagogical study for the last twenty years has led to decided improvement in secular educa- tion. We who believe this believe also that a similar improvement may be secured in religious and moral edu- cation by similar methods and by the careful study of the phenomena of religious experience in the period of youth. It is possible that there are persons who differ from us in this respect. We must try to find how we can work together to that end which we both desire with all our hearts. It cannot be denied that we are passing through a period of transition, in some degree, in respect to reli- gious thought and doctrine. But the world has always been passing through transitions in religious thought and doctrine. Yet it must be confessed, I think—for we want to be frank and honest, and face all the difficulties that are before us—that at this time we are perhaps emphatically in a period of transition in respect to the history and interpretation and significance of the Scrip- tures. There are honest differences of opinion in the Christian church at this time upon some of these points. We need not fear to say so and to meet these differences and inquire how they can best be composed. The amazing discoveries in archeological research, the large additions within the last twenty years to our knowl- edge of the life and religious ideas of the Hebrew people themselves, our more familiar acquaintance with the Assyrian and Babylonian life and thought and their influ- ence on Hebrew life and thought, and the far-reaching consequences of the many modern scientific discoveries, have indeed tended to carry many of us some way from the old positions which we were taught in our boyhood. On the other hand, there are saintly men and women all about us, men and women to whose religious charac- THE NEXT STEP FORWARD 7 ter we bow in reverence and respect, who, perhaps from less familiarity with these facts to which I have referred, or from a conservative temperament, or from advanced years (in which men are generally reluctant to modify opinions), or from an honest fear that any change of ancient opinion may be accompanied with peril to them- selves and to their children, look with grave concern and solicitude upon the positions which some of us honestly and reverently hold. The question, then, is before us: How shall the church be carried along through this period of transition from the old to the new, if it is to be carried at all? How shall this be accomplished without giving needless pain to many, without perhaps causing some friction and some divisions? And how shall the children be best instructed amidst the somewhat confused ideas of their elders? These are serious and solemn questions which force themselves upon us when this subject of religious and moral education is taken up; and we look for light upon them, we look for answers to these questions in some of the discussions and papers which shall be pre- sented to us at this time. Of one thing I am sure—that we all come here with a sincere love for the truth, if we can find it; that we come here with the irenical and friendly and cordial spirit of Christian brotherhood. I am sure that we have all come here with the desire to find out, if possible, how the whole army of God can be led forward as a single phalanx, with unbroken front, to storm the strongholds of ignorance and sin and win victories more signal than the world has ever yet seen. REV. FRANCIS E. CLARK, D.D., PRESIDENT OF THE UNITED SOCIETY OF CHRISTIAN ENDEAVOR, BOSTON, MASSACHUSETTS The scope of this conference, I am told, embraces all phases of the religious development and education of the 8 RELIGIOUS EDUCATION ASSOCIATION young, and I am expected to speak on a department which affords me a most congenial theme—the practical training, as distinct from the teaching, of the youth for actual religious duties. “The Next Step Forward in Religious Education” is the special theme of the evening. It is quite probable that all people would not agree as to zhe next step in religious education. That there should be @ forward step there is absolute unanimity, and we should probably all be very thoroughly agreed upon taking several for- ward steps. After all, whether my step shall be the next one taken, or yours, is of comparatively little consequence, if only advance is made and genuine progress along whole- some, natural, scriptural lines. Whether the right foot is put forward first, or the left, is of little importance if one only arrives at his destination in good season. There will be many to suggest forward steps in methods of teaching and much of the time of the Convention will, doubtless wisely, be occupied with these matters; but there is another forward step which I would urge, the importance of which, I believe, all will recognize. This, as I have intimated, is for an advance step in the line of practical religious education; of what may be called industrial or manual religious training. The attention of the church has been centered too exclusively upon its teaching function. It has often forgotten that it has a training work to do which is no less important. For this I would plead, for a larger recognition of the work of the church in training its young people for their future religious activities in the kingdom of Christ. This work of training, as distinct from teaching, whicn is the especial function of the Sunday school, is the nor- mal task of every rightly constituted young people’s society in the church. Schools of technology in our educational development have been of comparatively THE NEXT STEP FORWARD 9 recent growth. The schools of technical training in church work, the young people’s societies, are of still later growth—so late, indeed, that even today a multi- tude of churches recognize no responsibility for such a training school, and will let it sink or swim, survive or perish, according to the devotion or lack of devotion of the young people themselves, without ever speaking a word of encouragement or lending a friendly hand of help. Let us consider for a moment this subject under two heads: the need of such a training school, and the results which may be expected from it when rightly constituted. The need of such a training school is embodied in the very necessities of the church itself. The church of the future, for instance, must have the prayer-meeting, or something corresponding to the prayer-meeting, to awaken and keep alive the spiritual emotions and activi- ties of the laity. Every young people’s society may be, and when rightly constituted is, a practical, industrial training school for the prayer-meeting. It inspires in the young men and young women a love for the meeting and familiarity with it. It teaches them in the very best school, that of practical experience, how to take part in it and sustain it, how to lead it, and how to make it a vital, important factor in church life. It will be a sad, if not a disastrous, day for our non- liturgical churches at least, when the prayer-meeting falls into desuetude, and when the weekly gathering of the church members for conference and for petition becomes a thing of the past or a mere dead formality, which the pastor must carry on his overloaded shoulders. A prac- tical training school for the young people, along the lines at present very largely established, will not only keep alive but greatly increase the efficiency of this vital factor of church life. Io RELIGIOUS EDUCATION ASSOCIATION The church of the future needs more genuinely social and friendly life. Many a church is dying because of the aloofness and indifference of its members to stran- gers, or it is rent and seamed with class distinctions, and has within it different layers of the social strata which never really coalesce and mingle in friendly Christian intercourse. But the young people’s society is a constant training school in friendliness and sociability. Its members mingle in the same organization, serve upon the same committee, take part in the same prayer-meeting, enter into the same Bible study, and join the same civic club—in fact, they learn to work, not simply for one another, but with one another, and the social attrition and good com- radeship which a learned college president has recently declared to be the best thing about a college course is, in a large measure, also true of a young people’s society in a church. To be sure, it may not be able to break down all class distinctions, or eliminate the horrid spirit of caste which is the spirit of Antichrist; but it can do much in this direction. Let me emphasize again the importance of our young people learning to work with, as well as for, one another. In this land of democracy and equal rights the importance of this thought can hardly be over- estimated. To understand it and act upon it would be to take a great, if not the next great, forward step in religious education. We have had too many who were willing to go slum- ming, and too little genuine fellowship among our church members who are in different social grades. Many who will patronize the Salvation Army, or support a mission, will have exceedingly little to do with other young people in their own churches who are honestly earning their own living behind the counter or at the carpenter’s bench. The social committee of the young people’s THE NEXT STEP FORWARD II society is but the expression of the social religious life of the young people, and it is constantly doing its best to destroy this snobbery and to obliterate unholy distinc- tions in the church of God. Again, the church of the future needs those who are trained in missionary lore, in temperance principles, in giving to God as God prospers them, in Christian citizen- ship, and all the multitude of good things for city, state, and country which cluster under this broad and benefi- cent name. These things will not come by chance. Our young people will not learn them by instinct or evolve them out of their own inner consciousness. If they learn them, they must be taught in a training school of the young people’s society, just as truly as the child who would know about Adam and Abraham and Moses and Christ must learn of them in that other school of the church, the Sunday school. In fact, the industrial training for which I plead is even more imperative. Many children outside of the Sunday school will learn the Bible from Christian parents or will study it for themselves; but there is no way, so far as I can conceive, of learning the industrial work of the church except in some such training school as the young people’s society furnishes. For this work can be learned only by doing it. It cannot be taught by text- books, or imparted by instruction. Like every other kind of industrial training, it must be gained by practice. The carpenter learns to build a house with saw and ham- mer and nails in hand, not by reading an elaborate trea- tise on house-building. The painter takes his easel and brush, and practices long and patiently, if he would be an artist; there is no other way. It is exactly the same with the necessary activities of church life. If the church is worth sustaining; if its work is to be done in the future; if we are to have prayer meetings and mission- ary activities and an earnest religious life ; if the church 12 RELIGIOUS EDUCATION ASSOCIATION is to be a power for good citizenship and righteous living, it must have some such industrial training school. It cannot dismiss it or ignore it. . The instruction of the pulpit and Sunday school may well be likened to the food provided at the family table. It is, very likely, abundant in quantity, and nutritious in quality, but food without exercise makes the sickly, dyspeptic child. Food without exercise in the church is apt to produce no better results. Even the horses in our stables cannot long live with- out exercise. Fill their cribs never so full of the best feed, they must yet do something to keep healthy. This is a natural law, which is imperative in the spiritual world. There are a great many dyspeptic Christians in all our churches. They are bilious and disappointed and hopeless and useless, except as they become by their continual growling and fault-finding a means of grace to the pastor and other workers. In fact, they have all the symptoms of spiritual dyspepsia. Now, the only remedy for this disease is spiritual activity. ‘Go to work,”’ said the famous English doctor to his rich, dyspeptic patient; “go to work. Live on sixpence a day, and earn it.” That the young people themselves need such training as much as the church needs to have them trained, is made plain by the scientific psychologist as well as by the practical worker among the young. ‘The cure for helplessness that comes with storm and stress in the period of adolescence,” says Professor Starbuck, “‘is often found in inducing wholesome activity.” ‘ Faith without works is dead. Many persons have found the solution of their difficulties by actually setting about doing things.” Professor Coe confirms the same view when he says: “The youth should by all means be induced to be active in those forms of religious living that still appeal to him at all. The greatest thing we can do for the doubting youth is to induce him to give free exercise to the THE NEXT STEP FORWARD 13 religious instinct. Religious activity and religious com- forts may abide at the same time that the intellect is uncertain how this fits into any logical structure.” I need not dwell upon the wonderful results of such training for the youth in the future years, if it were universally and heartily fostered by our churches. The results would be almost incalculable and beyond descrip- tion. The prayer-meeting would become a tremendous and vital force in every church. It would not be sim- ply a thermometer to register the heat, it would be the generator of spiritual warmth and vigor, to become more and more the pulsating heart of the church from which would radiate innumerable spiritual activities. There would be trained personal workers in every church who would practice the art of soul-winning in their lookout and prayer-meeting committees, and in their hand-to- hand efforts for their young companions. There would be intelligent missionary work and intelligent missionary giving, and the treasuries of the churches would be filled to overflowing; for it is only an intelligent and trained interest in missions that can ever fill the treasuries. By fostering such training schools the church would become more and more a power, as the years went by, in all wise philanthropy and sane schemes for benefiting the community; and it would not only have well-formulated theories, but a trained company of youth, constantly recruiting its ranks, who would know what the church and the community needed to have done and how to do it. The tone of our citizenship would be elevated, the atmosphere of our politics would be purified, because the civic club and the frequent convention would keep alive the fires of patriotic ardor. In their organizations the young people inevitably learn more and more to co-operate one with another. Fellowship between the churches and denominations, and even the Christian nation, would be promoted, and some- 14 RELIGIOUS EDUCATION ASSOCIATION thing at least would be accomplished toward ushering in the reign of ‘‘peace on earth and good will to men.” In a measure these results have already been accom- plished. But if the church should relegate the pessimist and the continual fault-finder to the rear, the man who, above all others, is the discourager and destroyer of youthful enthusiasm ; if it would recognize that there is a place and a crying need in every church for such a training school as I have described, as well as a teaching school, and would throw around it warm, protecting, sympathetic arms, without whose kind embrace and lov- ing sympathy no effort for the young can do its largest work or reap its fullest harvest, a much greater advance could be realized. But the supreme importance of this practical training in the religious life is shown by the fact—not that facility is thus acquired in the performance of duties vital to the life of the church, not that the prayer-meeting is sustained, the missionary activities increased, a demo- cratic spirit of brotherly fellowship promoted, and good citizenship advanced—but that such a training school furnishes an unrivaled opportunity for bringing the chil- dren and youth to Christ, and establishing them in his service and love, and for making them like him in char- acter. Any step in religious education that does not provide for this is a step backward and not forward. To quote again the psychologist. He puts thrilling emphasis upon this when he reminds us of the old but ever-startling fact that, if conversions occur at all, they occur, with few exceptions, in childhood and youth. Professor Starbuck, after exhaustive inquiries, confirmed by the experience of every one of us, says: ‘‘Conver- sion does not occur with the same frequency at all periods in life. It belongs almost exclusively to the years between ten and twenty-five. The number of instances outside that range appear few and scattered. THE NEXT STEP FORWARD 15 That is, conversion is a distinctly adolescent phenome- non. In the rough we may say, conversions begin to occur at seven or eight, to increase in numbers gradually to ten or eleven, and then rapidly to sixteen; rapidly decline to twenty, and gradually fall away after that and become rare after thirty. One may say that, if conver- sion has not occurred before twenty, the chances are small that it will ever be experienced.”’ His words sound almost like a knell. ‘One may say that, if con- version has not occurred before twenty, the chances are small that it will ever be experienced.” What then is the conclusion of the whole matter? Is it not that the Lord’s reiterated command, ‘Feed my lambs,” comes to us with redoubled power? Here among the children and youth is the choicest garden spot in all the Lord’s domain. Is there any excuse for not entering the field? Is it sufficient for the pastor tosay: ‘I am too busy for the Sunday school, too preoccupied for young peo- ple’s work; I cannot bother myself about the children”? “The young people’s society is a very small part of a minister’s concern,” said a pastor the other day with an impatient shrug, when urged to go occasionally to his young people’s meeting; and many a minister and Chris- tian worker who does not own his belief so frankly, prac- tices the same indifference. But what is more important? let me ask, with all the earnestness I may command. Is study more necessary ? Is the Greek Testament as imperative as the spotless page of the child’s soul? Is the morning discourse the matter of supreme importance? Is it more important to preach to the sermon-steeped saints who little need sermons, or to sermon-hardened sinners who will not hear them, and from whose well-fortified consciences the truth will rebound like the cannon balls from the steel skin of a monitor? Is the mid-week meeting of the « 16 RELIGIOUS EDUCATION ASSOCIATION church to be elaborately prepared for and never missed, while the young people’s meeting is neglected? Shall we spend all our time appealing to the minds, wills, and emotions of the aged and the middle-aged, and for- get the virgin gold-mine of youthful love and enthusiasm, which will so richly reward one’s toil? The minister or Christian worker who is too busy or too preoccupied to care for the youth in the Sunday school and young people’s society is too busy to build up his church. The true servant of God will find time and make opportunity. He will adapt himself to his work, however few his gifts originally in this direction. He will gain for himself the young heart that he may win the young, so that at the last, when his account is demanded, he may say: ‘Here am I, Lord, and the children whom thou hast given me.” WALTER L. HERVEY, Pu.D., EXAMINER BOARD OF EDUCATION, NEW YORK CITY The three social institutions directly charged with religious education are the state, the church, and the home. Each of these has its specific function; neither can do the other’s work. All are interdependent; neither can do its work without help from the others. That the public schools in this country are performing, or indeed can perform, this function, is not always recog- nized. I believe that the work of those schools when well done is essentially and deeply religious—deeply, but not explicitly; dealing with fundamental religious verities, but keeping these in the background; feeling, but not talking much about them. It often happens that the more religious such work tries to be, the less religious it really is. Whenever the work of the public schools is made more effective, that is a forward step in religious education. But it is not and should not be, I think, the aim of the present movement to reform secular THE NEXT STEP FORWARD 17 education as the mext step. What then of the home? Religious education doubtless begins at home. So does irreligious education. And there is a sense in which the reform of religious education must begin at home. But in these matters the home gets its impulse and its guid- ance largely from the church. And it is this one phase ofthe work of the church that I wish to dwell on. In the church there exist side by side pressing need, large opportunity, and distinct strategic advantage. What is the point in the church on which to focus efforts at reform? Shall it be the Sunday-school budget, the curriculum, the superintendent, the building, or the teacher? ‘The teacher,” you say, ‘‘let us begin with him ; for without good teachers there certainly can- not be good teaching.” When I think of the Sunday- school teacher I am reminded of Thomas Carlyle’s kindly remark about the British soldier: ““He fought without knowledge of war and without fear of death.” Not that the remark applies fully; not that the religious teacher teaches without knowledge of whom, what, or how he teaches—that would be perhaps partly true; but that the Sunday-school teacher, like the British soldier, has boundless fidelity combined with limited knowledge of his art. The Sunday-school teacher is like the British soldier in another respect. He sometimes has to fight against odds needlessly heavy. The next forward step in religious education, whatever it proves to be, must give help to the teacher in these two ways: first, it must give him ammunition and teach him how to use it; and, secondly, it must not leave him to fight single-handed against odds heavier than odds need be. First, then, as to the religious teacher, and how he is to be helped. 1. Modern pedagogy is founded upon the principle that in the spiritual world things go, not by luck, but by law. The successful teacher, like Emerson's “ successful 18 RELIGIOUS EDUCATION ASSOCIATION man,” is a causationist. He believes that ‘‘there is not one weak or cracked link in the chain that joins the first and last of things.” As you can twist cannons like wisps of straw, just by taking the proper steps in their order, so you can train the human will by processes of growth. The great trouble with the unskilled teacher is that he expects adequate results from inadequate causes, and too quickly. For example, he sometimes expects to secure a desired result merely by asking for it or talking about it, forgetting that “whatever the subject-mat- ter may be, the work of the teacher is in nine cases out of ten not done by directly enforcing the ideas he has in mind.” Direct enforcement was the way of old Eli, with his impotent ‘“‘Why do ye so?” Direct enforcement is the way of those lesson-makers who (by actual count) draw from lessons averaging twelve verses each an average of five and one-half moral truths. Five whole truths and one half-truth each Sunday for a year makes upward of two hundred whole truths, and for ten years two thousand. And yet we are not satisfied with the fruits of religious education! No, for we want not more truths drawn, but more truth taught. When once the living truth is set to work in a mind, the truths will take care of themselves. What the teacher was fain to tell outright, the child will then say to himself. This was the way of the prophet Nathan, prince among peda- gogues, who, instead of preaching a sermon to King David, presented a picture of life, and the picture preached the sermon. The religious teacher must learn to plant and to wait. But scientific teaching demands scientific teachers — trained teachers. I do not mean by this that all those Sunday-school teachers within the sound of my voice who feel themselves ill equipped for the work should forthwith resign. I do not believe in an idealism of the impossible. The next forward step must be a practicable THE NEXT STEP FORWARD 19 step. And to be practicable, it must provide the means of making present teachers better, and future teachers better still. There are always two possible ways to work reform: to work from the bottom upward, and to work from the top downward. The French Revolution was a_ bad example of the first way; and a good example of the second way is the réform of the New York police depart- ment, by putting down in Mulberry street one who is every inch a man, giving him the power and holding him responsible. It is this second type of reform that I now advocate. The minister should exalt the teaching func- tion of the ministry. It may be a new thought to many in America, but it has the sanction both of history and of common-sense, that the minister should hold himself responsible, and should be held responsible, for the reli- gious education of those committed to his charge. It is his privilege, and it is his duty, to teach as well as to preach, to be a leader in study as well as a leader in prayer. It used to be said that the prayer-meeting is the test of the church’s life. If that be true, attendance at prayer-meeting should be the test of the individual’s spiritual condition, and who of us believes that it is? How many conscientious men and women are there who, in this busy world full of vital interests and of Christian service, have long had pressing engagements that keep them regularly away from prayer-meeting? The time will come when a test of the vitality of a church will be eagerness to teach and to be taught; when the minister shall be a religious educationist. And then those who on the night of the mid-week meeting used to have imperative engagements will find that they have time for that which is worth while, even when it comes in the middle of the week. But, you ask, is the minister also to be a pedagogue? Is he to occupy a chair as well as a pulpit? Permit me 20 RELIGIOUS EDUCATION ASSOCIATION to answer this question by asking another. If the minister is not responsible for this, what is he responsible for? Which one of his multitudinous responsibilities is more vital than that for the religious development of the souls in his church? And again, if the responsibility for religious education is not the minister’s, whose respon- sibility is it? For somebody’s responsibility it must be; and his is the central position. What he fixedly deter- mines to have shall come to pass, whether it be a new church building, or a zeal for Bible study. Consider the effect of the deep resolve of a minister, himself on fire with the spirit of study and of teaching, to make every man, woman, and child in his congregation eagerly inter- ested in the study of the Bible. We get in this world what with singleness of purpose we determine to have. But not without means. The minister must be taught as well asthe teacher. And it is one feature of his prepa- ration that I wish now to emphasize. It is a feature which I regard as essential to the success of any forward movement in religious education. It is a feature for which the time is fully ripe. I refer to the training of intending ministers, while in the theological seminary, in the art of teaching and in the study of the child. The minister must know what good teaching is; he must be a judge of teaching and of teachers. In the seminary he should try his hand at preparing lesson-helps, that he may distinguish good and evil in Sunday-school lessons. He should join the army of those who are trying to adapt the Sunday-school curriculum to the interests, capacities, and needs of the child. He should learn to talk to children without talking down to them or talking over their heads. He should learn to ask educative questions. He should learn the basal laws of Sunday- school organization. Above all, he should learn the meaning of that profoundest of pedagogic maxims: ‘We learn by doing.” THE NEXT STEP FORWARD 21 This is not an academic suggestion; it is a real demand—a demand which the men and women now in theological seminaries are actually making. Where the demand is met, the class-rooms are full. I know of one man, an intending missionary, who at the suggestion of his official adviser took pedagogy instead of homiletics. The first step is thus a chain of steps. Children must be instructed as well as converted; teachers must be helped to instruct them; ministers must be trained so that they may exalt and fulfil the teaching function of the ministry ; the curriculum of the professional schools, which has already broadened to include missions and sociology, must make room for the science and art of teaching and of organization, and for the study of the child. 2. But the problem of religious education, as of all education, is two-faced: it has to do, not merely with the truth, but with the machinery for making the truth effective. Religious education on the side of organiza- tion is undeniably and palpably weak. Generally speak- ing, there exist no effective arrangements for discipline, for grading, for home preparation, for promotion, for graduation. The course of study is chaotic, without beginning or end; what should be a highroad is a cow- path broken by geologic faults. Sunday-school behavior has become a byword; no one respects an institution that does not respect itself, children least of all. But grading and promotion and home study are not doctri- naire desiderata; they are facts, today realized in many schools, small as well as large. In one school that I know of, graduation is made a means of grace. It is a mission school of two thousand members. Formerly there were in this school no set course, no requirements for completing the work, no arrangements for honorably severing connection with the school. The boys when they got ready dropped 22 RELIGIOUS EDUCATION ASSOCIATION out. And then when they met the superintendent on the street, relations were somewhat strained. Neither knew just how the other stood. The lad felt that somehow he had done wrong, but wasn’t exactly sure; neither was the superintendent. To remedy this evil an arrangement was made whereby upon completion of a certain required course one could gain honorable dismissal from the school. Those thus dismissed might continue for gradu- ate work by making application each year. The result has been, first, that many more stay to complete the course; second, that many stay for graduate work; and, third, that those who are honorably dismissed hold up their heads when they meet the superintendent or their teacher on the street. Lack of organization leaves the weight of these prob- lems on the shoulders of the individual teachers —which is as unreasonable as it is unfair. Discipline, for exam- ple, is doubtless largely the teacher’s business, but back of the teacher there must be the authority of the school interpreted through the organization of the school. A certain boy who was distinctly bad in the Sunday-school class was observed to be one of the best in the industrial class held on Saturday. ‘‘ How is it,” said the teacher, “that you cut up so in Sunday school and behave so well here?”’ ‘Well,’ said the boy, “here I have something to occupy my mind; in Sunday school I don’t.” That suggests one solution of the behavior problem. But along with this there must be in the background the clear idea that those who wilfully persist in disorder will be permitted to withdraw, under compulsion. In prac- tice, however, the frequency of this compulsory segre- gation is in inverse ratio to its felt inevitableness, which, being interpreted, simply means that you won’t have to do what you said you'd do, if the boy knows you meant it. It is sometimes felt that a high degree of organiza- tion is incompatible with a due exercise of personality; THE NEXT STEP FORWARD 23 but, rightly understood and applied, organization rein- forces, not replaces, personality. Instead of forcing teachers to stand alone, with organization we strengthen the individual by the authority, the system, and the spirit of the whole. The true function of machinery in education is to give the educative forces a chance to do their work without loss of power. The training of religious teachers, including minis- ters, and the organization of religious agencies, including the Sunday school, constitute, in my judgment, the next step forward in religious education. For the accom- plishment of this work a central organization is indispen- sable. And it is because of this need of a central organization, to serve as a clearing-house of ideals, as a bureau of information regarding proposed plans and accomplished facts, and as a central source of light and power, that I am hopeful of the permanent success of the project which is tonight so happily inaugurated. REV. W. C. BITTING, D.D., PASTOR MT. MORRIS BAPTIST CHURCH, NEW YORK CITY By “religious education” we understand training in the knowledge and practice of religious truth; and that the word “religious” in this connection must be so compre- hensive as to include the vast content of aspiration for moral truth and character which lies outside any realms of ecclesiasticism or dogmatism. But, since action and character are vitally underlaid by truth, we may narrow our definition for present purposes to the limits of edu- cation in the knowledge of religious matters. Christian character is Christian truth personalized. Christian service is Christian truth made concrete indeed. Thus, since the supreme source of Christian truth is the Holy Scriptures, our subject “religious education” means, fundamentally, education in the study of the Bible. 24 RELIGIOUS EDUCATION ASSOCIATION I. Let us consider some reasons for a forward step in religious education, or Bible study. We set aside all reasons that may arise from purely spiritual considera- tions as being sufficiently recognized, at least in theory, by this audience, and confine ourselves to a statement of arguments that may be drawn from a survey of condi- tions about us. Among these are: 1. An atmospheric reason. The strides in secular education are immense. The modern giant wearing the seven-league boots is our American educational system. Institutions of learning are expanding not only in endow- ments, but also in facilities for the increase of knowledge. Their graduates rise in the thermometric scale of attainments because of the heat of this educational atmosphere. The public-school system is now so richly developed that in some cases its graduates are better trained than those of many colleges a score of years ago. The organization of the General Education Society for the purpose of stimulating interest in secular education in our entire land, especially in the South; the endow- ment of a university with $10,000,000 for the express purpose of discovering and helping the unusual man; and the universal advance of our population in general intelligence, are only flashes of forked and sheet lightning that reveal an atmosphere surcharged with educational electricity. Fascinated by this dazzling display of enthu- siasm for culture, the lover of the Bible longs for an equally intense enthusiasm for the knowledge of its truths. But in this increase of culture acquaintance with the Scriptures has an infinitesimal place. The Christian scholar inevitably asks himself why this most precious source of religious truth is not alluringly presented to the otherwise highly educated. It is not strange that this Convention should be an expression of this atmos- pheric influence as it affects sacred learning. 2. The evolutionary reason. Quietly and silently THE NEXT STEP FORWARD 25 there have been at work preparatory energies that have wrought nobly. We must not forget them, nor fail to acknowledge our profound gratitude to God for them. Among them are the International Sunday School Asso- ciation, the Bible Study Union Lessons, the thousands of faithful pastors who have done the best they knew how to do, the scientific spirit of exactness, the passion for fact and the historical method of study that have per- meated the intellectual processes of men, the gravity current of pure fresh air from the higher altitudes of Christian scholarship that has descended upon the plain of common life, and the deep vital yearning to under- stand more thoroughly the contents of the literature whose teachings have done so much for personal and social morality. These and other energies have been noiselessly enlarging our desires, until now myriads feel that the germinal stage has passed and we are to move on in our progress through immaturity one more step toward the full corn in the ear. 3. The missionary reason. There are many persons who in one way or another have passed through the dark experience of the conflict between a hunger for reality and the ideas of the Scriptures that fail to satisfy that yearning. They well know the joys of soul that came when they escaped from mechanical bondage to biological freedom, and were ushered into the realm of study, where the divine life once more throbbed through human lives, and they felt for themselves the impact of the holy pulses. This way they have found to shine more and more unto the perfect day. In accordance with the sacred principle of stewardship, what else could one with such an experience crave than that his own joy should be shared by every human being? For one who has had such a taste of truth, to love one’s neigh- bor as himself means the everlasting effort to get that neighbor to take some next step forward in his religious 26 RELIGIOUS EDUCATION ASSOCIATION education. He thinks of millions who are indifferent to the Scriptures; of other millions who love the Holy Writings, but whose benefits from them are limited by mistaken conceptions of the Book and faulty methods of study. It is the vision of these multitudes that stirs him into a zeal that is none the less missionary because it is educational. 4. The irenic reason. One of our ablest educational leaders, an earnest Christian, and interested in this Con- vention, is reported to have said not long since in a private address to ministers that there is a break between the faculties of religion and learning. The chasm that anywhere yawns between secular learning and theology is due to one of two causes, or both: The misrepresentation of the Scriptures by the theologian, or the prejudice of the secularist. How many scientists have been repelled from religion because the friends of the Bible mistakenly insisted that it was a text-book for students of science? How many sane men and women have lost all interest in the Holy Writings because their expounders have from these writings deduced errors which they have proclaimed as truths? Darkness has been arrayed in the garments of the light of revelation. Is the cause of religion so rich in wealth of manhood and womanhood that it can wantonly ignore the personalities and influences of those who are shaping the course of that vast and pervasive educational movement of which we have spoken? If any next step forward in religious education could be taken with the olive branch of truth as a banner, without compromising the adjective ‘‘religious,”’ how desirable that step would be! 5. A preventive reason. Think of the young men and women in our institutions of learning, and the boys and girls in our public and private schools, who six days in the week are taught to study all subjects according to THE NEXT STEP FORWARD 2a processes and canons of investigation dominated by the modern scientific spirit, which is only another name for normality. Is it at all surprising that they soon feel the wide difference between the methods used in secular training and those employed by agencies for religious instruction? Must it not seem to them very queer that processes so essential in secular education are unused, if not unknown in sacred learning, so far as they can dis- cover? Ought it to surprise us if these students soon come to believe that a subject is not worth studying at all, which is not worth studying on Sunday according to methods that yield rich fruits in other spheres on week days? Who can tell how much ignorance of and indif- ference to religious truth is due to the discrepancy and disparity between the intellectual methods employed in the pursuit of secular and sacred truth? If some ‘next step forward” can save these multitudes of students from the penalties of ignorance about religious things, or the fogginess of imperfect light, or the death of indiffer- ence, is it not high time that we were taking counsel of wisdom and exerting ourselves to administer the ounce of prevention, rather than wait until the spiritual disease compels us with sweat of soul to attempt the probably vain effort to administer the pound of cure? Preven- tive hygiene is wiser than problematic therapeutics. 6. A polemic reason. Among the phenomena of the religious world today, none is more striking than the variety of beliefs and practices. Many of these are, to modern students of religious truth, simply grotesque. With all allowance for the moral sincerity of those who cherish these singular notions and performances, sane judgments will agree that fundamentally they rest on mistaken conceptions of the Scriptures, and errone- ous methods of interpretation. But they leach our churches, and, what is worse, produce perversions of normal Christian manhood and womanhood. The only 28 RELIGIOUS EDUCATION ASSOCIATION remedy for these is the constructive one of a better method of Bible study. Sarcasm and ridicule only intensify devotion, because they arouse the martyr spirit. Argument and debate over opinions usually lead men to fortify their peculiarities by a prejudiced use of the Scriptures. A sane method of Bible study, as a basis for the true conception of the Bible and the knowledge of its teachings, is the only way to save our churches from the loss of many to whose beautiful and sincere spirit the enthusiasm of these “isms” appeals, but of whose very deficient intellectual conceptions these same “isms” easily take advantage. If a “next step forward” could be a germicide for these intellectual bacilli that have produced the conspicuous doctrinal and practical aberrations we now see, is it not greatly worth our while to take it? These, and other conditions that might be indicated, converge to make imperative some forward movement. They unite to form the cry of the man from Macedonia: ““Come over and help us.” When we go we may have only a jail, and rods for our backs; but let us go never- theless, We must move toward him. A step backward would mean cowardice, a step sideward would mean dodging. Forward is the only honest direction. All agencies — homes, schools of all kinds, churches, socie- ties of young people, the religious press, and all other instrumentalities that participate in the religious educa- tion of the world—should unite in an energy whose holy discontent with the present situation would be expressed in terms similar to the motto of an organiza- tion of men once known as the ‘“‘ Restless Club,” Anywhere but where we are; Nothing could be worse than this; The best is good enough for me. II. Can we then have any idea of what this next step will be? It must be a step. Leaping is out of order. THE NEXT STEP FORWARD 29 “So is the kingdom of God, . . . . for the earth beareth fruit automatically; first the blade; then the ear, then the full grain in the ear.” We are not here to bury dynamite ‘under existing defective agencies, to explode it by verbal or operative concussion, to delight in the loudness of detonation, and to cherish the vague hope that the paradox of such a catastrophic elevation of reluctance and good custom that has corrupted the religious world, will somehow lodge the things we want to uplift in serene and satisfactory altitudes. There is not one of us who has this spirit, or approves such a process. We are not flying or running, but walking, and we shall not grow weary in taking ‘“‘the next step.” Because it is the zez¢ step, naturally it must be taken from where we now stand. Direction is always a result- ant of energies. The more numerous the energies, the more complex the problem of direction. Any single agency can walk as it pleases in the pursuit of its own ideals and take the consequences. But when different agencies combine their energies, each one modifies and is modified by every other, and the resultant direction is the product of interaction. Whatever this Convention does will necessarily be of this nature. One thing is sure, that without combination the agencies that desire improvement of the present situation cannot work together, and there is no effective way to combine with- out organization. The ideals of such an organization must be (a2) compre- hensive enough to include all desirable members of it; (6) worthy to enlist the enthusiasm of every agency inter- ested in religious education; (c) gradual enough to pre- vent the sense of violence in leaving the last for the next; and (d@) practical enough to be possible of realiza- tion. These are the four characteristics of “the next step,’ whatever it may be: comprehensive, worthful, gradual, and practical. At once some directions are ’ 30 RELIGIOUS EDUCATION ASSOCIATION eliminated. The next step cannot be ecclesiastical. Nor can it be dogmatic. No body of conceptions, whether liberal or conservative or moderate, can form our north star. Nor can it be commercial. The farther aloof we keep from either union or rivalry with publishing enter- prises, the more hopeful will be our prospects. Since it cannot be ecclesiastical, nor dogmatic, nor commer- cial, the “next step forward’? must be wholly and aggressively educational. . And what is the educational step ‘to which we are shut up by the very necessities of the situation? It is simply this: Az organized and vigorous campaign for uni- versal Bible study according to sound educational methods. All education is discipline in normal methods for the energy that is being educated, whether physical, mental, or moral. ‘“ Normality” is the great word. The fruit of education is developed energy acting according to normal processes. The next step forward in religious education will be educational. All hail to the pros- pect of that step! Questions as to plans, methods of accomplishing them, agencies for their execution, while of the utmost importance, are secondary compared with the clear conception of the ideal itself. This is the open path that lies before us. It satisfies the four canons imposed by the present situation, since it is compre- hensive, worthful, gradual, and practical. No objection can be found to this ideal as a resultant by any interest, whether ecclesiastical, dogmatic,or commercial. It con- fines itself to the realm to which we all belong, and invades no other. Furthermore, it promises untold benedictions upon the conditions that impel us to take this step. It shares in the atmospheric educational enthusiasm; it is the natural evolutionary outcome of the work of the past; it is the missionary aspect of educational attainment, and so satisfies the altruistic spirit of the scholar; it THE NEXT STEP FORWARD 31 will be effectively irenic toward those who, whether through our mistakes or their own prejudices, have spurned the study of the Scriptures; it will prevent the shock that our intelligent young people feel when they become conscious of the unlikeness between methods pursued in secular education and those followed in religious culture; and it will effectively destroy the wild notions and performances that are based upon concep- tions and processes of study that will not stand the test of intellectual sanity. In addition to meeting the needs suggested by the conditions that have begotten this Convention, it will gratify every craving for Christian truth by every heart that properly deserves to be called spiritual. Can we not all surrender ourselves to this ideal? Is there any- thing in it that alarms even the most cautious? Does it fail in any element that the boldest can reasonably demand? And will it not unite all agencies under the penalties of their own unbelief in the apparent axiom that there is now needed an organized and vigorous campaign for universal Bible study according to sound educational methods? The consideration of results need not detain us. We may be like men walking through the woods with a lantern on a dark night. The end of the journey may not be in sight. We do not care if it is not. But the lantern gives enough light for the next step. And that we ought to take at once, unless we are prepared to spend the night in the woods. PRESIDENT J. W. BASHFORD, Pu.D., D.D., OHIO WESLEYAN UNIVERSITY, DELAWARE, OHIO The problem which confronts us is the advancement of religious education among our young people without adopting any measure which even looks toward the union of church and state. It is easy to maintain the 32 RELIGIOUS EDUCATION ASSOCIATION independence of church and state—we have done that for a hundred years. If, on the other hand, we had a state religion, it would be easy to foster the religious education of the young. But to forbid our state uni- versities and public schools taking any step toward the adoption of a state religion, and at the same time to advance the religious education of the young—this is the problem which confronts us. A glance at history may throw some light upon the problem. In 1630 the town of Boston was founded. The second entry in the town records is as follows: ‘‘ Resolved, That Brother Philemon Pourpont be entreated to become scholemaster for the nurture and instruction of our children.” The Boston Public Library contains the curriculum of her public school in 1781—one hun- dred and fifty years after its organization. The course of study then consisted of the Mew England Primer, Dillworth’s Speller, the Psalter, the Creed, the New Testa- ment; and the course closed with the study of the Old Testament. Every text-book in the course, aside from the reader and the speller, was a text-book on religion. Out of curiosity I examined Dillworth’s Speller, and found that the spelling lessons were interspersed with moral and religious instructions in order that the young people wrestling with our abominable English orthography might be duly reminded that there was a God above them and a judgment day ahead. I turned to the Mew England Primer, and found that the first six pages were devoted to the alphabet and short words in spelling. Then fol- lowed a short catechism, the Lord’s Prayer, Watts’ ‘‘Hymns for Children,” and two more catechisms. You thus see that, from the founding of the public schools in New England to the close of the American Revolution, the public school was simply the hand-maiden of the church, training the children of the colony in orthodoxy and in practical righteousness. THE NEXT STEP FORWARD 33 Doubtless the Puritans were narrow and bigoted. Yet the religious training of their children for a hundred and fifty years produced by 1776 a body of men whose clear thought, lofty patriotism, and moral heroism in the Revolution astonished the civilized world. But our ancestors left the Old World for the sake of religious freedom; and the dread of a state church, together with the growth of liberty of conscience, culmi- nated in the New World in the complete separation of church and state at the adoption of our constitution. This led to a revolution in the curriculum of the com- mon schools between 1780 and 1820. Nota religious text-book can be found in a public school in the United States today. We have solved thoroughly —and I trust forever—one-half of the problem which confronted us. The other half of the problem, namely the religious instruction of the young, is stirring the civilized world today. England, in the name of the religious training of her children, has recently adopted so unjust and obnoxious a system of ecclesiastical instruction in her public schools that we may hope for a party revolution. In France one ministry has resigned and another is seriously threatened by the political and ecclesiastical reaction which has arisen from the attempt to separate the church and the state in the religious training of the children. What solution can we find for this second part of the problem —the part which is still vexing the leading nations of the Old World? Four steps at least seem possible: First, let all teachers and public speakers and newspapers lay fresh emphasis upon the responsibility of parents for the moral and religious training of their children. We have approached dangerously near state socialism in our sys- tem of public education. We can readily defend the maintenance of public schools by taxation on the ground that some general intelligence on the part of all our 34 RELIGIOUS EDUCATION ASSOCIATION people is essential to the safety of the republic. But there hardly seems to be adequate reason for the state to supply text-books for the children any more than for the state to supply food and clothing. Certainly text-books, like food and clothing, should be furnished by the city to the children whose parents are unable or cannot be compelled to supply their little ones with these needed _articles. But the wholesale furnishing of text-books for all children, like the wholesale attempt to furnish instruc- tion in all possible subjects, only tends to foster the sentiment of irresponsibility upon the part of fathers and mothers. An indirect and perhaps inevitable result of the attempt of the church to furnish all the religious instruc- tion needed by the children has been the lessening of responsibility upon the part of fathers and mothers for the spiritual welfare of their own. The forward movement for the advancement of religious education should begin with a vigorous attempt upon the part of ministers and educators and editors to throw back upon parents the chief responsibility for the religious welfare of their children. An earnest effort upon the part of fathers and mothers to cultivate the friendship of their boys and girls, the sharing of family interests and responsibilities between parents and chil- dren, the exchange of mutual confidences during the turbulent period of adolescence, and especially the mutual exchange of hopes in spiritual struggles, will advance in a degree beyond calculation the moral and religious growth of the young people of America. The old system of family prayers and household religion has disappeared too largely. Perhaps it was too formal and mechanical. In spite of the system, or pos- sibly because of it, there was self-suppression and a lack of a joyous, victorious type of family piety. Its re-establishment seems to many an impossible achieve- THE NEXT STEP FORWARD 35 ment. But the cultivation of a cheerful, practical house- hold piety, with Scripture mottoes and hymns and blessings and prayers together; the laying of the chief emphasis in religion upon a childlike trust in God mani- festing itself in daily righteousness and in the gentle courtesies of the new chivalry—such household piety commends itself alike to the common-sense and the sentiments of our American people. The interest and the love of parents are already assured in our new enter- prise. What ought to be done can be done. Let us inau- gurate acrusade for the introduction and acquaintance and mutual companionship of parents and children; let us arouse the dormant sense of responsibility upon the part of parents for their children as the first step in the spiritual progress of the twentieth century. The second step in the advancement of religious education in the United States is the improvement of our Sunday schools. The brief history recited above shows that between 1780 and 1820 the public-school curriculum was revolutionized. The purely religious course of study was supplanted by a secular course of study. The Sunday school was a providential discovery for the crisis which confronted the American people at the separation of church and state. And the Sunday school has rendered a providential and immortal service to the nation. MHarsh criticism of this institution is due to the blindness which fails to recognize its providential place in American history, and to the injustice which fails to appreciate the service which love renders freely to our children. But the very greatness of the service which the Sun- day school has rendered the nation in the past, her unique position as the teacher of morality and religion to our children, should make us all the more eager to se- cure all possible improvement for the future. Ido not think that this improvement will arise by 36 RELIGIOUS EDUCATION ASSOCIATION employing teachers generally in our Sunday schools as we employ them in our day schools. Many men and women whose incomes are far greater than the incomes of our teachers in the day schools are serving our Ameri- can Sunday schools out of love for the young people. It is absurd to speak of men like the late Lewis Miller and D. L. Moody, like John Wanamaker and B. F. Jacobs, Associate Justice Brewer and Russell Conwell, Drs. Hurlbut and Peloubet, like Henry Clay Trumbull and Bishop Warren and Bishop Vincent, as mere ‘‘arti- sans in teaching,” “‘practicing’’ on the souls of our chil- dren. When the profession of teaching in the American Sunday school ceases to be a call of duty and a labor of love and becomes the drudgery of hirelings, we shall see the decadence of the most fruitful form of spiritual activity in our churches. On the other hand, the members of the church and the fathers and mothers of the children taught should at least acknowledge the loving service of the Sunday- school teachers by furnishing them, at the expense of the church, a fine working teachers’ library, with the best possible lesson-helps and with the latest appliances and objects for illustrating and making interesting the les- sons. More, the church ought to furnish her Sunday- school teachers an opportunity to kindle afresh their en- thusiasm and to enrich their mental and spiritual lives by sending them to Chautauqua assemblies and summer schools where they can increase their knowledge of the Bible and their proficiency in the religious training of the children. Surely we can push the organization of non- resident classes among Sunday-school teachers for the thirty-seven courses already organized by the American Institute of Sacred Literature. I am not a prophet or the son of a prophet, but I feel an inward conviction that during the next ten or fifteen years a million people ought to be organized for the THE NEXT STEP FORWARD 37 daily study of the Bible. If we can secure through the Institute of Sacred Literature an intelligent grasp of each author’s meaning in writing the various books of the Bible, and then rekindle enthusiasm by the devo- tional study of the Bible as the Word of God, we can inaugurate a spiritual revolution among teachers and stu- dents in the next twenty-five years, which will be greater in its consequences than any other religious revolution inaugurated in the history of the church. How more fittingly can we prepare for and introduce the Dispensa- tion of the Spirit ? The third step in the religious advancement of the young people of the United States should be taken by our private colleges. In these institutions of learning, from Yale, Harvard, Hopkins, Chicago, Northwestern, and Stanford down to the humblest college founded by the weakest church in America, there cannot arise the slightest embarrassment over any possible union of church and state, or the slightest objection to the more vigorous moral and spiritual activity of the profes- sors. They say in Germany: ‘As the young men in the universities think today, so will the nation think tomor- row.” We teachers in the private institutions of learning owe a greater service to the ideals of the Christian men and women who founded our universities and whose sac- ‘rifices make possible our lives of study than we have yet recognized, much less discharged. Moreshould be done by us in teaching the Bible as the most potent moral literature of the world, and as containing a revelation of © the righteousness and love of God in the gift of Jesus Christ. It is not creditable to strong universities that they maintain chairs in almost all possible subjects—and not one of them has a needless chair— it is not credit- able that they maintain chairs of dentistry and farriery and have no chair of the English Bible. ‘But these 38 RELIGIOUS EDUCATION ASSOCIATION ought ye to have done, and not to have left the other undone.” When we remember that there are 129,000 young people in our private colleges and universities and profes- sional schools, as compared with 46,000 in our state uni- versities, when we remember that these private colleges and universities are not restrained by any fear of the union of church and state—surely it becomes our high duty, as it is our providential privilege, to set the pace of moral and spiritual training in the American universi- ties for the twentieth century. But we can do more than teach. We canco-operate with the Christian stu- dents in promoting the religious life of the universities, just as we already co-operate with them in athletics, and take them to work beside us in our laboratories, and unite with them in scientific and classical clubs. We can thus help young people to close the chasm between the actual and ideal, and do much to advance the reli- gious life of the nation. Above all, in this new era of world-expansion, let us present Christ as the hope of the race, and appeal to the moral heroism of our students to carry the message of eternal life, along with our com- merce and our inventions, to all the nations of the earth. Fourthly, the teachers in the state universities, and especially in the common schools, can do much to advance the moral and religious life of the young. We must never forget the first maxim of teaching, that example is more powerful than precept. We all feel that a teacher who is constantly striving in public-school work to drag in the dogmas of his church fails to com- prehend the genius of the republic and is disloyal to the great mass of his supporters who are not members of his sect. The public must not permit any acts upon the part of teachers which suggest a union of church and state. Upon the other hand, the state does not assume to invade the sanctity of private life. Indeed, the state THE NEXT STEP FORWARD 39 is glad, on purely public grounds, to secure the finest and most ideal characters for public-school work. And there are thousands of cases in our public schools where a Christian woman, like President McKinley’s sister, of Canton, by a sweet, attractive personality and a hopeful, cheerful piety, has done more to mold the moral and religious life of the children than the minister in the pulpit or even the mother in the home. I pray that the time may never come when Christian manliness among men or Christian saintliness among women will prove a bar to public service in the common schools. But we are not limited to the mere silent influence of example. There is no more objection to a college pro- fessor’s attending a meeting of the Y. M. C. A. in the city in which his students live than to his witnessing a baseball game in which his students participate. There need be no more objection to the president of a state university attending church, and even at times participa- ting in the services, than to a justice of the Supreme Court teaching in the Sunday school. The state has never interposed an objection to the reasonable activity of her servants outside of their official duties. And in our state universities those professors are regarded with special love who, outside of their prescribed work in the class-room, are willing to spend and be spent in helping the young people committed to their care to realize their intellectual and commercial aims, their social and moral aspirations. While theoretically, therefore, the state universities cannot teach the creed of any church, nevertheless it is unjust to characterize them as godless institutions, and unwise to overlook their possibilities for service toward the solution of the problem which we are studying this evening. We may even go a step farther. Matthew Arnold, who lived and died under the aspersion of heterodoxy, 40 RELIGIOUS EDUCATION ASSOCIATION nevertheless in his report as school inspector of Great Britain advocated the reading of the Bible in the public schools of England, not in the interest of the church, but because he believed this book to represent the highest literature of the human race. Huxley, who professed agnosticism throughout his life as to the superhuman claims of Christ, nevertheless pleaded earnestly for the reading of selections from the Bible in the public schools of England, on the ground that the Bible had shown itself for generations the most potent literature for moral culture which the human race possesses. Hence he maintained that common-sense and science unite in demanding the use of this book for the moral training of the young. The ordinance of 1787 which, next to the constitution of the United States, is the charter of the Northwest, declares that “religion, morality, and knowledge being necessary to good government and the happiness of man- kind, schools and the means of education shall forever be encouraged.’”’ Surely this charter, construed either technically and verbally, or liberally and in accordance with its spirit, gives the teachers of the Northwest the right to read before their children selections from that book for which Arnold and Huxley pleaded in the name of literature and life. A narrow and mechanical construction of the law may forbid the use of the Lord’s Prayer or the Sermon on the Mount in public schools in which the precepts of Buddha and Confucius may be read without the slightest criticism. The National Educational Association, whose instincts for the promotion of the highest interests of the children are wiser than the bigotry of secularism, declared last summer, by a unanimous vote, in favor of the use of selections from the Bible for reading lessons in the pub- lic schools. Indeed, if we ever reach a scientific knowledge of THE NEXT STEP FORWARD 41 human nature, and if Christ furnishes the only scientific solution of its problems, verifiable by the test of experi- ment, we shall eventually reach a science of religion; and we shall teach that science just as we teach the Copernican System—not in the name of the church, or in antagonism to it—but in the name of science and for the welfare of our children. If, indeed, young people pass through a period of storm and stress in their ado- lescence, and if Christ alone brings peace to turbulent souls; if, indeed, no man ever secures his highest inter- ests by selfishly seeking them, and if Christ presents the scientific method of human progress in the law of love; if, indeed, the human heart eternally aspires after the ideal, and if this ideal finds its only objective embodi- ment in Christ and its most perfect subjective realization through our union with Him, then civilization will yet reach the period when Christianity shall become the common law of the Republic and the highest science of the race. SECOND SESSION PRAYER MR. FREDERICK B. SMITH, SECRETARY INTERNATIONAL COMMITTEE YOUNG MEN’S CHRISTIAN ASSOCIATIONS, NEW YORK CITY Our Heavenly Father, we thank thee for thy mani- fold blessings to us, for all the privileges we enjoy in life and for the revelation of thyself which thou hast seen fit to give in the person of Jesus Christ our Lord. And as we assemble together in this Convention, we would lift our hearts to thee in earnest prayer, asking that thou wilt grant the presence and the power and the spirit of Jesus Christ. We thank thee, dear Lord, not only for Jesus Christ, but we thank thee for the church that he founded upon earth, for all its magnificent and splendid record in the years that have passed, and for all the methods that are being used today to advance its truth and build up its cause. We thank thee, too, for thy Holy Word, that reve- lation of thyself which thou hast given; and as we meet together this morning we unite in praying that the study of thy Word may be greatly increased and that its majestic truths may be unfolded, that we may come to know of the things that are truly worth while. We thank thee, O God, not only for thy church and for thy Word, and for Jesus Christ our Lord, but we thank thee for the saints of God who have stood true during all the years that have passed. Our hearts are made sad when we remember that sometimes those who have stood for thy truth have suffered martyrdom. And yet, our Father in Heaven, as we worship thee this morn- ing, we praise thee that thou hast given in the past such a spirit of loyalty for truth to those that have followed 42 PRAYER 43 thee in other years that they have not counted their lives dear unto themselves, but have shed their blood and have given up life that thy gospel might be proclaimed and preserved. O God, we thank thee for the stubbornness of reli- gious conviction and of the religious power in the past. We pray that there may be no waning of such a spirit; but as the days swiftly come and go, bringing us from one scene to another, may there be more and more of those who shall stand for the truth as they believe it. Hear our prayer for thy blessing upon the deliberations of this Convention today. Our Father in Heaven, some of us are constrained to believe that there has come an opportune time to pause and for a moment to think over the oldtruths again. We pray that thou wilt forgive in us the errors of the past. We do worship thee and praise thee that over and beyond the errors of men thou hast seen fit to have thy truth go on; and Lord we pray that the mistakes of the past may not be repeated in the future. Believing as we do that there must ever come to us better truths and better ways of applying them, we meet this morning and pray for thy blessing, that our deliberations may be without passion and without preju- dice: may we come as one united body, one group of united people, believing in God and Jesus Christ his Son. May we unite together our thought that thy cause may be advanced, the strongholds of evil torn down, and the gos- pel of Jesus Christ proclaimed with even greater power. Hear us in our morning prayer. And now as we close our petition, we ask that the Spirit who has ever been striving with men and guiding their thoughts, may be with us. We are yet reminded that the best revela- tions of thyself have not been the revelations of flesh and blood, but have been the revelations of thy Spirit. Grant us the Spirit’s guidance and power. We ask it in the name of Jesus Christ our Lord. Amen. RELIGIOUS EDUCATION AS A PART OF GENERAL EDUCATION PROFESSOR GEORGE ALBERT COE, Pu.D., NORTHWESTERN UNIVERSITY, EVANSTON, ILLINOIS The modern conception of religious education takes the form of an argument. True education, it says, must develop all the normal capacities of the mind; religion is one of these normal capacities; therefore true educa- tion includes education in religion. If, for any reason, the state does not impart religious training, then the home and the church must assume the whole task. This task is no mere appendix to general education, but an essen- tial part thereof. It is not a special or professional mat- ter which, like training in the fine arts, may be left to individual taste or ambition. Religious education must be provided for all children, and institutions that provide it for any children are organs of the general educational system. This view is modern in the sense that a new awaken- ing to it is upon us; it is modern in the sense that the exclusion of religious instruction from the public schools has given it peculiar emphasis and peculiar form; yet, in one form or another, it is as old as civilization. The theory that there can be any education that does not include religion; the theory that looks upon our so-called secular schools as a scheme of general education, leaving religious training as a mere side issue, is so new as to be almost bizarre. If, therefore, any new idea is before us for our judgment, the question should be formulated as follows: What shall we think of the strange notion that men can be truly educated without reference to the devel- opment of their religious nature? 44 RELIGION IN GENERAL EDUCATION 45 It is well, however, to think through the old idea in order to see whether it is, in any full sense, a modern idea also. In the present state of educational philosophy and of religious thought, can we make good the assertion that sound general education must include religion? If so, what shall we think of the education, commonly called general, that leaves religion out? What follows, also, with respect to the present relative isolation of religious edu- cation from our school system and our school methods? The central fact of the modern educational movement is recognition of the child as a determining factor in the whole educational scheme. The child is a living organism, a being that grows from within by assimilation, not from without by accretion. Therefore the laws of the child-mind yield laws for educating the child, laws as to method, and laws as to material. Education is not to press the child into any prearranged mold, but to bring out his normal powers in their own natural order. Religious education has commonly proceeded from the opposite point of view, namely, from a fixed system of religion to which the child is to be shaped. If, then, religion is to find any place in a general scheme of edu- cation under modern conditions, some kind of settle- ment must be effected between these opposing points of view. If we start from the modern philosophy of educa- tion, our question is this: Is the human being essentially religious, or only adventitiously so? Does religious nurture develop something already there in the child, or does it merely attach religion to the child, or the child to religion? On the other hand, if we start from the standpoint of religion, our question is: Does not all edu- cation aim to fit the child for some goal or destiny; and, if so, how does religious education differ from any other except through its definition of the goal? That the child has a religious nature can be asserted with a degree of scientific positiveness that was never 46 RELIGIOUS EDUCATION ASSOCIATION possible before the present day. First, every theory that makes religion a mere by-product of history has been almost universally abandoned. Religion has come up out of the mind of man as a natural response to uni- versal experience. There is debate as to the content, the utility, and the significance of this response, but none as to its naturalness. The psychology of the day finds that’ religion is as deeply rooted in human nature as any of the higher instincts or impulses that distinguish man from lower orders of life. The idea that religion belongs to man as such has been reinforced in recent years by accumulating evidence that the development of the human individual runs paral- lel, in a general way, to the evolution of man. The indi- vidual is said to recapitulate the history of his race. It follows that the mighty power and pervasiveness of religion in general history are to be looked for in minia- ture in child-life. Observation confirms this presumption. The kinder- garten, the highest outward expression of our knowledge of child-nature, is squarely built upon the religiousness of the child. Frébel’s whole plan of education revolved around the thought that God is a present reality within us and within nature about us, and that the end of edu- cation is to make us conscious of his presence. This was a philosophical idea, of course, but to Frébel’s eye, and according to the experience of kindergartners, the child freely, joyously responds to it. The same observation has been made within the home circle. What is that wondrous reverence and sense of dependence with which little children look up to their parents, sometimes actually believing that the father is God, but the first stage of the feeling of absolute de- pendence which Schleiermacher declared to be the essence of religion? The appetite of children for fairy-tales, wonder-stories, and heroic legends reveals the very same RELIGION IN GENERAL EDUCATION 47 impulse that once peopled the woodlands, the moun- tains, and the sea with supernatural beings, heard in the thunder the voice of the storm-god, beheld in the rising sun the very face of divinity, and traced our human pedigree back to demigods. The evidence becomes piercingly luminous in the period of adolescence, when childhood culminates and pauses before settling into the fixed forms of manhood. Adolescence reveals in the blossom the seeds that were germinating through infancy and childhood. What dis- tinctly human quality —one not shared with the brutes— is more characteristic of adolescence than susceptibility to the ideal longings that culminate in religion? Inter- fused with the hero-worship, the romanticism, the truth- and beauty-seeking, the self-consciousness of youth, is a reaching out after something more satisfying than all that our eyes see and our hands handle. The philosophy of religion goes one step farther, and declares that analysis of human consciousness in its three phases—the true, the good, and the beautiful — reveals the idea of God as implicit in the whole of our conscious life. Here religious education takes itsstand. It declares, with all the authority of the history of the race, with all the authority of sound observation and analysis, that religion is an essential factor of the human personality, and that, therefore, a place must be found for religious education within general education. . We reach this conclusion from the pedagogical point of view. But there is also a religious point of view. The pedagogue says: ‘Bring out what is already in the child.” Religion says: ‘Bring the child into obedience to the will of God.” Apparently education is guided by what the child already is, whereas religion prescribes what he must become. Can we unite these two points of view ? 48 RELIGIOUS EDUCATION ASSOCIATION The case is not different for religious education from what it is for education universally. The reason why schools exist at all is threefold: because children cannot remain children; because what happens tothem during childhood affects their maturity for good or ill; and be- cause adults know which is the better life and can help children to attain it. What adults know of the good life does and must preside over all education whatsoever. The material put before the child is always selected, and it should be adapted not only to the child’s spontaneous interests, but also to producing the kind of man we wish him to be. At this point the educational reform has been some- what halting. Is the end of education knowledge, or culture, or power? Is it intellectual or ethical? Is it individual or social? Just at present there is a flood-tide of sentiment that asserts that the end is neither knowl- edge, nor culture, nor power as such, nor anything else that is merely individual, but rather social adjustment and efficiency. This is a favorable moment for religion to lift up her voice and proclaim that within her hand is the final meaning of life, and that to her belongs, not only a place, but the supreme place, in determining the end of education. The point of view of the-child-that-is and the point of view of the-man-he-should-become are reconciled through the insight that the later self is preformed in the earlier. Itis possible to make education ethical because the child’s nature is ethical; social because it is social. The ethical authority to which the child is taught to bow is already within the child himself. It is the same with religious education; it is the same with specifically Chris- tian education. God has made us in his own image and likeness; he has formed us for himself, and there is a sense in which, as one of the Fathers said, the soul is naturally Christian. RELIGION IN GENERAL EDUCATION 49 At this point religious thought transfigures the whole idea of education. The chief factor in the process is no longer the text-book; it is no longer the teacher; it is God who preforms the child for himself, plants within him the religious impulse, and grants to parents and teachers the privilege of co-operating to bring the child to a divine destiny. The time is not far behind us when men failed to connect the thought of childhood or the thought of education with the thought of God. They put education and religion in sharp antithesis, making one a human process, the other divine. Even today there is distrust of religious education lest it shall leave conversion and religious experience out of the account. But in reality infancy, childhood, and adolescence are themselves a divinely appointed school of personal reli- gion, a school in which the divine Spirit is prime mover and chief factor. Religion does not flow from the teacher to the child; it is not given, or communicated, or impressed, merely from without; it is a vital impulse, and its source is the source of all light and life. In the normal unfolding of a child’s soul we behold the work of the Logos who gives himself to every man coming into the world. When the Logos comes to a child, he comes to his own, and it isin the profoundest sense natural that the child should increasingly receive him as the powers of the personality enlarge. The thought of God works a further transformation in our thought of education. For God’s will compasses all the ends, his presence suffuses all the means, and his power works in all the processes of it. Accordingly, religious education is not a part of general education, it zs general education. It is the whole of which our so-called secular education is only a part or a phase. Religious education alone takes account of the whole per- sonality, of all its powers, all its duties, all its possibili- ties, and of the ultimate reality of the environment. The 50 RELIGIOUS EDUCATION ASSOCIATION special hours, places, and material employed in religious training do not stand for any mere department; they repesent the inner meaning of education and of life in their totality. Our practical problem, therefore, is greater than that of organizing a good Sunday school and promoting reli- gioninthehome. The spirit of religion must be infused into the whole educational organism. Religion has not separated itself from general education, but public edu- cation has separated itself from the vine of which it is a branch. Yet not wholly, for there are leaders of public instruction who see that the end of education is one with the end of life, and that, though religious instruction be excluded from the schools, the spirit of religion should pervade the whole system. The time has not come, it is not very near, when the public school can resume the work of specific religious instruction. We must first learn more of Christian union. But we are needlessly squeamish regarding the limits of the moral and spiritual functions of our school system. The system exists as an expression of the ideals of our civilization. In the most democratic state there is no reason why ideals that are common to the people should not be expressed in the people’s schools, even though some citizens should dis- approve. We shall never secure an ideal school system by consulting the citizen who has the fewest ideals. Why not assume that some principles of the spiritual life are already settled, and that these principles are to con- trol our schools? Why should not moral training be made to approach nearer and nearer to the fully unified ideal that is found in our religion ? On the other hand, it behooves the home and the church, realizing that they are members of the general educational organism, to relate their work more closely to that of the public school, the high school, and the col- lege. Religious education is not peculiar in method, but 4 RELIGION IN GENERAL EDUCATION 51 only in its aim and in the material as determined by the aim. All the results of modern progress in educational philosophy, methods, and organization belong to the home and the church as much as to the state schools. Existing organs and methods of religious training— the Sunday school, the young people’s society, the junior and intermediate societies, the Young Men’s Christian Associations, the catechism, the lesson systems and lesson-helps—arose, for the most part, in response to special needs, and were adopted with no clear conscious- ness of their possible place in a general scheme of educa- tion. This is not a matter of reproach at all. On the contrary, these things have all pursued the normal course of development, which consists first of all in doing the thing that is immediately needed, the theory being left for later working out. But when the theory has been worked out, then the organ that arose in an incidental way may attain to higher usefulness through understand- ing of its nature, laws, and relations. This self-conscious, fully reflective step must now be taken. There is a great body of pedagogical philosophy that must be assimilated. There are principles of teach- ing that must be observed. There is knowledge of the child-mind that must be utilized. There are riches of knowledge in many directions that are waiting to be con- secrated to Christ in the service of children and young people. We cannot longer neglect these things and remain guiltless. The light has dawned, and we must love light rather than darkness. Both the home and the church must rise to their privilege of being parts of the general organism of education. They must realize that they are under as much obligation as the principal or the teachers ina public school to study the child, to master the mate- rial and methods of education, and to acquire skill in the educational process. Vastly more time and vastly more 52 RELIGIOUS EDUCATION ASSOCIATION money must be devoted to this service, and we must never regard either home or church as normally success- ful until it is no longer the exception but the rule for children to ‘grow up Christians, and never to know them- selves as being otherwise.’ PROFESSOR EDWIN D. STARBUCK, Pu.D., LELAND STANFORD JUNIOR UNIVERSITY, STANFORD, CALIFORNIA We are here today because the world will not stand still. Each age has its new thought, its new ideas, and its new duties. Each generation must shape its prob- lems afresh. There is an educational ideal that belongs peculiarly to each age. There is no “ new education” any more than there is a new poetry or a new music. Still, it is true of education as of poetry and music, that along with the changing modes of life and thought it takes on different coloring. It has been the purpose of education always to interpret the best life of the world anew to each generation; to bring each child into pos- session of the truest heart wisdom of the race; to beau- tify and enrich society through perfecting its individual units. This has been a difficult task, especially in matters of religion. It has usually been under compulsion that religion has been forced to accept and utilize newer con- ceptions of astronomy, physics, biology, andhistory. It is safe to assert that a change in this respect has come about. Religious people are at last learning to look for the revelations of ever-widening truth as their chief busi- ness in life, rather than to guard and cherish some for- mula or custom. We appreciate as never before that, as our views of the world change and our ideas take on new shades of emphasis, religious education must re-form its methods and subject-matter. I wish to mention three growing world-conceptions which have been gaining momentum in recent years, and RELIGION IN GENERAL EDUCATION 53 are taking possession of human life; and which must be incorporated into our methods and ideals of religious education, as they have already been recognized rather extensively in secular education. They are these: the developmental conception of world-processes, the growth of individualism, and the recognition of society as an organism. I. The growth conception. The universe seems to be in a process of becoming, of self-revelation. It flows. It is dynamic and not static. It seems to be moving on in obedience to a purpose, no one fully knows what. For a long time this truth has been accepted piecemeal. Men have readily believed that it was by this process of unfolding, of development, of evolution, that the worlds were made; that the continents and seas, mountains and valleys were formed ; that languages, governments, and institutions have taken shape. But while affirming the great truth, we have been inclined to make reservations; governments were given by God for the control of man; man was created at a specific time and out of hand; the Bible was a definite ‘“‘revelation” to man and ready- formed. But these idols have been shattered one by one. The facts of embryology, comparative anatomy, geology, biblical history, and criticism have conspired to compel mankind to stand face to face with the naked truth that growth is the method of life; that the divine Life as the reality of the universe is in a process of eter- nal change, transition, and self-revelation. What, now, are some of the implications for religious education of the acceptance of the developmental point of view? A few of the central ones may be noted by way of illustration. I. Religions grow. Religion is a part of life. It is not something tacked on, something which has come ab extra. Itsprings up within and out of life itself. We shall never be workers together with God in the largest 54 RELIGIOUS EDUCATION ASSOCIATION way and truest sense as long as we keep the false distinc- tion between the world of nature and the world of grace. 2. Religious education is a part of education in its largest sense. The Sunday school is already happily borrowing from ‘‘secular” education, not only teachers, but methods and curriculum, in so far as they apply. The feeling of the unity of life must lead us to feel the weakness of the distinction between secular and religious education. The end of all education must center in the deepest and highest products of development — the spir- itual life. 3. The Bible is a product of world-development and a record of race-history. Its value is in leading people to feel the movement of spirit— the ebb and flow, the strife, pain, and victory —of a devout people, and to awaken in those of the present time the same stirring of soul and struggle and victory as are there set forth in bold perspective. 4. The end of Sunday-school and other religious in- struction is growth— growth of individuals and society. We have many substituted and less worthy ends in reli- gious education. Inthe Sunday school, for example, we want large classes, or we desire to make the Sunday school the feeder of the church, or we set before our- selves the purpose of trying to teach as much as possible of the Bible. If we would keep in mind that the end we have in view is the spiritual development of our children, these would fall away as mere rags and husks. We would look into the lives and hearts of our children, and inevi- tably be drawn to them with a sympathetic devotion which would make us wiser in ways and means of help- ing them than we are. Our question would always be: “Taking this child as it is today, what can I best do to call out its life to respond to the true and good and beautiful?” The RELIGION IN GENERAL EDUCATION 55 object of the mother is not to get as much bread and meat as possible down the child, but to give it that by which it can grow. Teach the Bible, to be sure, and such particular parts of it as will fit the child’s needs; but use it as ameansand not asanend. Teach whatever is the best food now for the pupil’s good. In early years it may be fairy-stories with the morals left in, skilfully selected, to be sure, as Felix Adler in his Woral Instruc- tion of Children has wisely shown the way, in order to impress the thing to be taught. In youth the end may be reached by the stirring poems of Matthew Arnold and Browning, or essays of Emerson and Carlyle, or novels of George Eliot, as well as by the literature of the Bible. 5. We shall be led to respect the needs of chil- dren as distinct from those of adults. The curriculum of religious instruction has been devised by adults who have forgotten how it seems to be a child. The almost uniform methods and subject-matter for all ages of pupils testify to the fact. Ultimately there should be a cur- riculum for the Sunday school, as skilfully graded as for the day school. At any cost, the needs of children should be respected. Childhood is the arena in which the problems of race-development are to be fought out. With the help of John Fiske, we are coming to see as never before the meaning of the Master when he took a child and said: ‘‘Of such is the kingdom of heaven.” The child comes freighted with the result of millenniums of race-experience. It is the essence of world-wisdom in germ, the God-life incarnate. It is our work as teachers, by all the skill we have, to bring into realiza- tion its latent possibilities. II. Another conception which has been gaining ground and more and more influencing our ideals is the recognition of the worth of the individual. The time was, a few centuries ago, when the machinery of the 56 RELIGIOUS EDUCATION ASSOCIATION social and institutional order had swallowed up the indi- vidual. Persons existed for kings and armies and the church. Education existed chiefly to fit men for the church and to prepare them for heaven. We still have remains of that conception in the songs, sermons, and customs which depreciate in the extreme the worth of this life—‘‘a vale of tears’’—and of the individual—‘‘a worm of the dust.” The old scheme was a mill in which to grind people through such a mold that they would fit the church ox state or heaven. Gradually men have fought their way to such a degree of emancipation as to come into possession of their own souls. The record of the struggle has given us the Reformation, at first an imperfect victory; for, as Davidson says, ‘“ Protestantism, after its first enthusiasm of negation was over, more and more belied its first principles and bowed down before authority.” This movement gave us the enlightenment, the philosophies of Descartes, Locke, Kant, and Hegel. In an exagger- ated form it broke out in the French Revolution and through Rousseau. It is recorded in the establishment of democracies and republics. It speaks through the - Declaration of Independence, strikes, and labor unions, and in the ethics of freedom and individualism and hedonism. The record of this movement has been expressed in the educational theories of those who have stood as the great exponents of education— Comenius, Pestalozzi, Herbart, Rosmini, Horace Mann, and espe- cially in Frébel. The recognition of individuals and individual needs has been, in fact, the dominant note in the message of the great educators. It is a chord to which ‘secular’? education is more or less vitally responding. It represents one of the great needs in religious education. What are its implications in respect to the problem of religious education? It furnishes a new motive for RELIGION IN GENERAL EDUCATION 57 religious work. The end is not far off in some remote sphere or other world. It is here and now—to do what we can to help and inspire and beautify these individual lives in which the seeds of truth may germinate and grow. Our work is like that of the gardener—to tend; and cultivate, and watch; if it is a rose, to try to produce the most beautiful rose; if it is a lily, then make it a perfect lily. It is through the enrichment that comes from differ- ent tastes and insights that our common grasp of truth and hold on life increase. Differentiation and variation are inseparably bound up with the growth-process. No two things are alike. Each individual is God’s under- study, and he never repeats himself. When we catch the full significance of it, we shall break away from much of the uniformity that now hampers us. We expect people to profess the same beliefs, enjoy the same kind of serv- ices, study the same lessons and in the same way. We shall drop much of the prescribed work and perhaps follow ¢opfics instead of set lessons, many days or even months, if they represent the lines along which the per- sons we are instructing are growing normally. We shall, many times, be learners along with our pupils. Not long since, in addressing some ministers on the treatment of doubt in young people, I made a plea for approaching them with sympathy, since doubt for this or that person may represent a necessary and normal step in his development. In the discussion following, an elderly man who had been a successful and revered teacher in a theological seminary, said: ‘‘I have learned when a young man is in doubt to approach him, not only with sympathy, but with a great deal of reverence, because I have found that the great things of life are working themselves out there.” The end of education and of life is to realize to the fullest extent the divine life as it is coming to light in individual souls. 58 RELIGIOUS EDUCATION ASSOCIATION III. Now that individualism is becoming a realized fact, now that each person can stand apart from and above the thraldom of society and the trammels of a material existence, what have we? Often a swaggering conceit, social irresponsibility, anarchism social and political, exaggerated individualism in ethics and religion. But these are the price we have had to pay for a great con- quest. At the same time, there has been growing side by side with individualism, perhaps a little in its wake, a fuller recognition of society as an organism. The devel- opment of the one is the condition of the other. A society exists only through its units. A social con- science can never arise apart from a sense of individual responsibility. One might easily trace the records in history and in contemporary life of the growing sense of “solidarity.” The present Convention is a sufficient index of the importance we feel of finding our life through each other, of uniting our interests, out of our common thought to start an impulse whose force shall be felt throughout our national life. ‘No man liveth to himself, and no man dieth to himself.” Through the appreciation of society as an organism there is opening up before us a perfected life which shall reflect in its interrelations and organized forms a grander future than before had seemed possible—larger, as the whole is larger than its parts; more beautiful, as a harmony is more beautiful than a single note; more stimulating, inasmuch as through it the lines for indi- vidual expression open in every direction; more inspir- ing, since each person feels the pulsing life of every other. This conception must, likewise, bear fruit in religious education. Here again we shall find a new impulse for our work. The work of education is social and not selfish. Instead of whining about our eternal salvation RELIGION IN GENERAL EDUCATION 59 and begging for blessings, we are to be up and active. Then our happiness and our salvation will take care of themselves. Our chief business today is to live beauti- fully and helpfully in this present world, trusting God for the future; to labor for a perfected personal and- social life, believing that human genius and human con- science, in whatever sphere we find ourselves, working together with Him, can meet and master the problems of human destiny. We shall change in some respects our preparation for religious work. We may be led to study more sociology and less theology, more psychology and less homiletics, and more ethics even if it sacrifices some Hebrew and Greek. We may hear more of social righteousness and less of personal salvation from our pulpits. We shall develop, conserve, and utilize more the social instincts in young people, rather than disparage and condemn them as making against religion. We shall make religious organizations reflect the community life, and become centers for the stimulation of a higher kind of social responsibility. The business of religious education is to feel the cur- rents of life that are moving about us and to translate them into religion; to appreciate some of the vital forces in religion and to translate them into life. These three facts—the world and life as dynamic, the worth of the individual, and society as an organism—have developed into great world-conceptions. It will be well if they are incorporated into our methods and ideals of religious education. RELIGIOUS EDUCATION AS CONDITIONED BY MODERN PSYCHOLOGY AND PEDAGOGY PROFESSOR JOHN DEWEY, Pu.D., THE UNIVERSITY OF CHICAGO, CHICAGO, ILLINOIS So far as I see, psychological theory at present sim- ply emphasizes and reinforces some general principles which accompany a practical movement that is already going on, deriving its main motives from general con- siderations. Psychology has no peculiar gospel or rev- elation of its own to deliver. It may, however, serve to interpret and illuminate some aspects of what is already going on, and thereby assist it in directing itself. I shall endeavor to present simply one principle which seems to me of help in this interpretation: the stress laid in modern psychological theory upon the principle of growth and of consequent successive expan- sions of experience on different levels. Since the mind is a growth, it passes through a series of stages, and only gradually attains to its majority. That the mind of the child is not identical with the mind of the adult is, of course, no new discovery. Aftera fashion, everybody has always known it; but for a long, long time the child was treated as if he were only an abbreviated adult, a little man or a little woman. His purposes, interests, and concerns were taken to be about those of the grown-up person, unlikenesses being emphasized only on the side of strength and power. But the differences are in fact those of mental and emotional standpoint, and outlook, rather than of degree. If we assume that the quality of child and adult is the same, and that the only difference is in quantity of capacity, it follows at once that the child is to be taught down to, or talked down to, from the standpoint of the 60 PSYCHOLOGY AND PEDAGOGY OF RELIGION 61 adult. This has fixed the standard from which alto- gether too much of education and instruction has been carried on, in spiritual as well as in other matters. But if the differences are those of quality, the whole problem istransfigured. It is no longer a question of fixing over ideas and beliefs of the grown person, until these are reduced to the lower level of childish appre- hension in thought. It is a question of surrounding the child with such conditions of growth that he may be led to appreciate and to grasp the full significance of his own round of experience, as that develops in living his own life. When the child is so regarded, his capacities in refer- ence to his own peculiar needs and aims are found to be quite parallel to those of the adult, if the needs and aims of the latter are measured by similar reference to adult concerns and responsibilities. Unless the world is out of gear, the child must have the same kind of power to do what, as a child, he really needs to do, that the mature person has in his sphere of life. In a word, it is a question of bringing the child to appreciate the truly religious aspects of his own grow- ing life, not one of inoculating him externally with beliefs and emotions which adults happen to have found serviceable to themselves. It cannot be denied that the platform of the views, ideas, and emotions of the grown person has been fre- quently assumed to supply the standard of the religious nature of the child. The habit of basing religious in- struction upon a formulated statement of the doctrines and beliefs of the church is a typical instance. Once admit the rightfulness of the standard, and it follows without argument that, since a catechism represents the wisdom and truth of the adult mind, the proper course is to give to the child at once the benefit of such adult experience. The only logical change is a possible reduction in size—a shorter catechism, and 62 RELIGIOUS EDUCATION ASSOCIATION some concessions —not a great many —in the language used. While this illustration is one of the most obvious, it hardly indicates the most serious aspect of the matter. This is found in assuming that the spiritual and emo- tional experiences of the adult are the proper measures of all religious life; so that, if the child is to have any religious life at all, he must have it in terms of the same consciousness of sin, repentance, redemption, etc., which are familiar to the adult. So far as the profound sig- nificance of the idea of growth is ignored, there are foisted, or at least urged, upon the child copies of the spiritual relationships of the soul to God, modeled after adult thought and emotion. Yet the depth and validity of the consciousness of these realities frequently depend upon aspirations, struggles, and failures which, by the nature of the case, can come only to those who have entered upon the responsibilities of mature life. To realize that the child reaches adequacy of religious experience only through a_ succession of expressions which parallel his own growth, is a return to the ideas of the New Testament: ‘‘When I was a child I spoke asa child; I understood —or looked at things —as a child; I thought —or reasoned about things—as a child.” It is to return to the idea of Jesus, of the successive stages through which the seed passes into the blade and then into the ripening grain. Such differences are distinctions of kind or quality, not simply differences of capacity. Germinating seed, growing leaf, budding flower, are not miniature fruits reduced in bulk and size. The attaining of perfect fruitage depends upon not only allowing, but encouraging, the expanding life to pass through stages which are natural and necessary for it. To attempt to force prematurely upon the child either the mature ideas or the spiritual emotions of the adult is to run the risk of a fundamental danger, that of PSYCHOLOGY AND PEDAGOGY OF RELIGION 63 forestalling future deeper experiences which might other- wise in their season become personal realities to him. We may make the child familiar with the form of the soul’s great experiences of sin and of reconciliation and peace, of discord and harmony of the individual with the deepest forces of the universe, before there is anything in his own needs or relationships in life which makes it possible for him to interpret or to realize them. So far as this happens, certain further defects or per- versions are almost sure to follow. First, the child may become, as it were, vulgarly d/asé. The very familiarity with the outward form of these things may induce a cer- tain distaste for further contact with them. The mind is exhausted by an excessive early familiarity, and does not feel the need and possibility of further growth which always implies novelty and freshness —some experience which is uniquely new, and hitherto untraversed by the soul. Second, this excessive familiarity may breed, if not contempt, at least flippancy and irreverence. Third, this premature acquaintance with matters which are not really understood or vitally experienced is not without effect in promoting skepticism and crises of frightful doubt. It is a serious moment when an earnest soul wakes up to the fact that it has been passively accepting and reproducing ideas and feelings which it now recog- nizes are not a vital part of its own being. Losing its hold on the form in which the spiritual truths have been embodied, their very substance seems also to be slipping away. The person is plunged into doubt and bitterness regarding the reality of all things which lie beyond his senses, or regarding the very worth of life itself. Doubtless the more sincere and serious persons find their way through, and come to some readjustment of the fundamental conditions of life by which they re-attain a working spiritual faith. But even such persons are likely to carry with them scars from the struggles 64 RELIGIOUS EDUCATION ASSOCIATION through which they have passed. They have undergone a shock and upheaval from which every youth ought, if possible, to be spared, and which the due observance of the conditions of growth would avoid. There is some danger that we shall come to regard as perfectly normal phenomena of adolescent life certain experiences which are in truth only symptoms of maladjustment resulting from the premature fixation of intellectual and emotional habits in the earlier years of childhood. Youth, as dis- tinct from childhood, is doubtless the critical time in spiritual experience; but it would be a calamity to exag- gerate the differences, and to fail to insist upon the more fundamental principle of continuity of develop- ment. In other cases there does not seem to be enough fundamental seriousness; or else the youth lives in more distracting circumstances. So, after a brief period of doubt, he turns away, somewhat calloused, to live on the plane of superficial interests and excitements of the world about him. When none of these extreme evils result, yet something of the bloom of later experience is rubbed off; something of its richness is missed because the individual has been introduced to its form before he can possibly grasp its deeper significance. Many persons whose religious development has been comparatively uninterrupted, find themselves in the habit of taking for granted their own spiritual life. They are so thoroughly accustomed to certain forms, emotions, and even terms of expression, that their experience becomes convention- alized. Religion is a part of the ordinances and routine of the day rather than a source of inspiration and renew- ing of power. It becomes a matter of conformation rather than of transformation. Accepting the principle of gradual development of religious knowledge and experience, I pass on to men- tion one practical conclusion: the necessity of studying : PSYCHOLOGY AND PEDAGOGY OF RELIGION 65 carefully the whole record of the growth, in individual children during their youth, of instincts, wants, and interests from the religious point of view. If we are to adapt successfully our methods of dealing with the child to his current life experience, we have first to discover the facts relating to normal development. The prob- lem is a complicated one. Child-study has made a beginning, but only a beginning. Its successful prosecu- tion requires a prolonged and co-operative study. There are needed both a large inductive basis in facts, and the best working tools and methods of psychological theory. Child-psychology in the religious as in other aspects of experience will suffer a setback if it becomes separated from the control of the general psychology of which it isa part. It will also suffer a setback if there is too great haste in trying to draw at once some conclusion as to practice from every new set of facts discovered. For instance, while many of the data that have been secured regarding the phenomena of adolescence are very important in laying down base lines for further study, it would be a mistake to try immediately to extract from these facts a series of general principles regarding either the instruction or education of youth from the religious point of view. The material is still too scanty. It has not as yet been checked up by an extensive study of youth under all kinds of social and religious environ- ments. The negative and varying instances have been excluded rather than utilized. In many cases we do not know whether our facts are to be interpreted as causes or effects; or, if they are effects, we do not know how far they are normal accompaniments of psychical growth, or more or less pathological results of external social conditions. This word of caution, however, is not directed against the child-study in itself. Its purport is exactly the opposite: to indicate the necessity of more, and much 66 RELIGIOUS EDUCATION ASSOCIATION more, of it. It will be necessary to carry on the investi- gation in a co-operative way. Only a large number of inquirers working at the same general question, under different circumstances, and from different points of view, can reach satisfactory results. If a Convention like this were to take steps to initiate and organize a movement for this sort of study, it would mark the dawn of a new day in religious education. Such a movement could provide the facts necessary for a positive basis of a constructive movement; and would at the same time obviate the danger of a one-sided, premature generaliza- tion from crude and uncertain facts. I make no apology for concluding with a practical suggestion of this sort. The title of my address, “The Relation of Modern Psychology to Religious Education,” conveys in and of itself a greater truth than can be expressed in any remarks that I might make. The title indicates that it is possible to approach the subject of religious instruction in the reverent spirit of science, making the same sort of study of this problem that is made of any other educational problem. If methods of © teaching, principles of selecting and using subject-matter, in all supposedly secular branches of education, are being subjected to careful and systematic scientific study, how can those interested in religion—and who is not?— justify neglect of the most fundamental of all educa- tional questions, the moral and religious? PRESIDENT HENRY CHURCHILL KING, D.D., OBERLIN COLLEGE, OBERLIN, OHIO The limits of this paper forbid any attempt to expound or to justify the psychological and pedagogical principles involved; the attempt is rather to apply those principles as directly as possible to the problem of religious education. Moreover, even in the application PSYCHOLOGY AND PEDAGOGY OF RELIGION 67 of the psychological and pedagogical principles, though somewhat distinct periods in religious education must be recognized, I shall not aim to take up the question of the progressive adaptation to these periods, but confine the discussion to those great fundamental principles which have almost equal application in all periods. And even of those four principles which often seem to me the greatest inferences from modern psychology (though they are not absolutely exclusive one of another) —the complexity of life, the unity of man, the central impor- tance of will and action, and the conviction that the real is always concrete—the two first may be but very briefly treated. And yet, even the briefest paper on religious education ought not to fail to point out how greatly religion has suffered from failure clearly to recognize the complexity of life and the unity of the nature of man. And, first, it concerns the religious teacher to see that psychology’s emphasis upon the complexity of life, upon the relatedness of all, is a virtual denial of the possible separation of the sacred and the secular. The very consti- tution of the mind demands, for the sake of the higher interests themselves, that they do not receive exclusive attention. And the reaction certain to follow exclusive attention to any subject is only disastrous to the interests which it was sought thus exclusively to conserve. Human nature revenges itself for any lack of reasonable regard for the wide range of itsinterests. No ideal interest can conquer by simple negation, and no ideal interest has any- thing to gain by mere exclusiveness. For the denial of legitimate worldly interests only narrows the possible sphere of both morals and religion; it makes the ethical and religious life, not more, but less significant. And the entire movement of which this Convention is a part roots, I suppose, in a similar conviction. Religion is life or neither is anything, it has been said; so that 68 RELIGIOUS EDUCATION ASSOCIATION religious education cannot wisely be carried on as an isolated fragment. Moreover, it is of peculiar moment to the religious teacher to take account of the unity of man. Because he ought to face the exact facts and to know and obey the laws of his divinely given nature, the religious teacher least of all can afford to ignore either the phys- ical or psychical conditions involved in the unity of human nature. On the physical side, he should not forget, for example, the effects of fatigue—that surplus nervous energy is the chief physical condition of self- control—nor the close connection of muscular activity and will, nor the physical basis of habit. On the psy- chical side, the religious teacher needs to consider the possible helping or hindering influence of intellectual and emotional conditions. The moral dangers of intel- lectual vagueness and of strained and sham emotions may be taken as illustrations. Passing thus with briefest reference these important principles, it is still possible to put with reasonable brevity the great essentials of religious education. They will be found to connect themselves closely with the two other great inferences from modern psychology —the conviction that the real is always concrete, ending in supreme emphasis on the personal, and the recogni- tion of the central importance of will and action. Christianity assumes, I take it, that the end of religious education is never mere knowledge or learn- ing, but to bring the individual into life —the largest, richest, highest life; and that life it conceives to be the sharing of the life of God—his character and joy. John thus reports Christ as saying: ‘I came that they may have life, and may have it abundantly.” ‘This is life eternal, that they should know thee, the only true God, and him whom thou didst send, even Jesus Christ.” With the Christian conception of the character of God, PSYCHOLOGY AND PEDAGOGY OF RELIGION 69 this makes the religious life, just so far as it is developed, at once and inevitably ethical. In Christian thought, then, religious education and moral education cannot be dissociated. The goal sought may be considered to be, therefore, either bringing men into a real acquaintance with God—making this relation to God a real relation not only, but the dominating relation of life; or the attainment of the largest life—a life of character, of happiness, and of influence. In either case, the supreme conditions and means are the same. For, if one thinks of the goal as the attainment of character, say, he must recognize at once that to any at- tainment of character self-control is necessary. But self-control, our psychologists insist, is never negative, but always positive—not mere self-restraint, but the control of self through positive replacing of the evil- tempting considerations by attention to the other inter- ests and considerations that ought to prevail. The power of self-control, then, goes back to the power to recog- nize, to appreciate, and to respond to certain great inter- ests and forces. The end of moral education thus becomes to bring the individual, on the one hand, into the possession of great and valuable interests; and, on the other hand, to foster habits of persistent response to those interests. The great claim of religion, and pecu- liarly of the Christian religion, is that it offers to men the absolutely supreme interests and is able to make these permanent and commanding in life. The very end of religious education is to make men see the greatest reali- ties and values—above all and summing up all, to make men see Christ. What, then, are the chief means by which men are to be brought into the possession of these great objective interests as abiding and commanding? The answer of modern psychology seems to me to be by no means doubtful: through personal association and work, char- 70 RELIGIOUS EDUCATION ASSOCIATION acter through contagion and expression. The prodi- gious emphasis laid by Professor Baldwin and Professor Royce upon imitative activity in the development of the child is really an emphasis upon both personal associa- tion and work. The great means to the largest life—to character, to happiness, and to influence—and to a shar- ing of the life of God as the greatest of all realities and values, are personal association and active expression. And the really supreme conditions of the highest asso- ciation and work are reverence for the person and the mood of objectivity. These means and conditions, I judge, modern psychology insists must rule in all reli- gious education. Our problem then becomes simply this: How can the religious teacher most effectually use these great means, and best fulfil these essential conditions? How can we bring personal association and active expression most effectively into religious education? How can we best insure that the spirit which pervades it shall be one of sacred respect for the person and of the mood of objectivity —the mood of work and of a self-forgetting love, rather than the mood of self-absorbed introspec- tion? I. Association. How can the religious teacher make most effective the factor of personal association? The very meaning of that life of God, which men were to share in religion, Christ taught, is love; and it is conse- quently a life of unselfish, loving service into which, above all, he seeks to bring men. The social self of the child must be awakened. To this end, personal association is self-evidently the great means. I. In the first place, this shows that religious teach- ing must clearly recognize that the child needs society as such. No one can learn to love in solitude. If really unselfish service is to be called out, there must come to the child some real conviction of the essential likeness PSYCHOLOGY AND PEDAGOGY OF RELIGION 71 of others to himself, of the inevitable way in which the lives of all are knit together, and of the value and sacredness of the person of others. The very first step to these essential convictions is some real knowledge of others through association with them. Not even the associations of the family, it should be noted, are suffi- cient here to give the sense of what isdue toa person sim- ply assuch. The religious teacher may well recognize, therefore, the very great service rendered in just this respect by the public schools. In this broad sense, it is a genuine religious service—a service that cannot be rendered with anything like the same effectiveness by any select private school, however religious. For in the public school the child meets those of all classes, finds a common standard applied to all, and much the same response made by all; and so learns to think of himself as really one of many who are essentially alike. He must thus get some notion of real justice—of what is due to a person simply as such. I am not able to see how more safely than in our public schools this abso- lutely vital contact with men as men could be afforded. It is not merely of exceptional importance for our democ- racy, but it also has an essential contribution to make to the development of the true social self, to the true moral and religious life. The vital breath of Christian- ity is democratic—the recognition of a real brotherhood ofmen. An agency that so completely embodies and teaches the democratic spirit as do our public schools, with whatever defects, is in this broadest sense soundly religious and even Christian. Let the religious teacher, then, recognize the contribution here of the common schools, and abhor in all his own plans the spirit of snobbishness. 2. Let us notice, in the second place, that the initial awakening to the sense that a given interest has value at all comes almost uniformly through association with 72 RELIGIOUS EDUCATION ASSOCIATION those to whom the interest means most. It is indeed through the discernment that in character or peace or joy another has what we have not, that we are led to give attention to those interests that have so counted for this other person. This primary law, which holds for all other values, cannot be set aside in religion. Close association with a few simple people, who may not be technically trained religiously, but who really know God, will quicken the child’s spiritual consciousness as nothing else will, and that too without any precocious forcing. Have we practically and sufficiently recog- nized that the child must be much in the society of truly Christian people to find the great Christian aims of growing interest? Is not the religious development of the child sought quite too often in virtual abandon- ment of the association of older Christians? Let us be sure that no brilliant pedagogical devices will take the place of these living forces. 3. But the child not only has his first awakening to moral and religious consciousness in association with others. No force is so powerful in bringing him on into an assured faith and life of his own. The law is clear. We tend to grow inevitably like those with whom we most constantly are, to whom we look in admiration and love, and who give themselves most devotedly to us. Granted such association, the worst pedagogical methods cannot destroy its reasonable efficiency; and without such association the most approved methods will miserably fail. 4. In the last analysis, the two greatest services that we can possibly render another are really to be such persons as we ought to be, and to bear witness to those greater persons in whom are the chief sources of our life. The fourth way, therefore, in which personal asso- ciation may be made to count is in such witnessing to the highest personalities, and in bringing home to others PSYCHOLOGY AND PEDAGOGY OF RELIGION 73 in the most objective way possible those realities and persons that have revealed to us most of God. If the aim of all religious education is to bring the individual into his own living relation to God, then the primary service to be rendered here is to be able, on the one hand, to bring a convincing witness of what the great historical self-manifestations of God, culminating in Christ, have meant to us; and, on the other hand, to be able so to set these forth that they shall be real and commanding to others. On the strictly teaching side, therefore, the power most to be coveted by the religious teacher is power to make real, to make rational, and to make vital these greatest facts. This power culminates in the power to bring home to others the real glory of the inner life of Christ. He who can do that renders to men the highest conceivable service, for he puts them into touch with the supreme source of life— of inspira- tion, of hope, and of courage. He makes it possible for God to touch them with his own life, and with convin- cing power. Absolute trust and humility are called out spontaneously by a real vision of the inner spirit of Jesus. Christ himself built his kingdom on twelve men and their personal association with him. Facing the whole problem of character for all his disciples in all time, he deliberately makes the one great means per- sonal relation to himself, not the acceptance of certain machinery, or methods, or principles, or ideas. The most conserving and inspiring of all influences is love for a holy person. No man should lose sight just here of the tremendous and special opportunity given to our time by the coming of a historical spirit into Bible study. This theme belongs to others, but I may simply record my con- viction that, on this account alone, it is a reasonable expectation that the best religious teaching and the best response to religious teaching that the world has ever 74 RELIGIOUS EDUCATION ASSOCIATION seen lie just ahead of us. The historical method is soundly based psychologically, for it makes, as no other can, the definite personal appeal. In trying to make real these great historical manifes- tations of God, it may be worth remarking that a special value is to be attached, not only to the ordinary analogi- cal use of the imagination and to the rarer historical imagination, but particularly to what might be called a psychological use of the imagination—a clear discern- ment of the mental states involved in a historical situation, and bringing out their parallels in our modern individual and social life. II. Work. The second great means which modern psychology most emphasizes in religious and moral edu- cation is expressive activity. The psychologist insists that in body and mind we are made for action. If even thought and feeling tend to action, and are normally complete only when the act follows, much more must this be true of the mind’s volitions, and most of all of the highest volitions, moral and religious purposes. One inexorable law rules throughout: That which is not ex- pressed dies. Since the very sphere of the religious life is in the ethical, and it is hardly possible that it should have any true expression at all that does not directly involve the moral life, we are not likely to overemphasize the demand for active expression in religious education. How, then, can this need of work, of expression, best be met in religious education? 1. In the first place, it is of course true, because of the close connection of the will and muscular activity, that almost any vigorous work is not without its value, in will-strengthening, for the religious life. 2. To aim, further, to develop a healthy body, in the spirit of fidelity to a God-given trust, and because health is a vital condition of character, is itself of great : : | EE PSYCHOLOGY AND PEDAGOGY OF RELIGION 75 value. And all well-ordered physical exercise may become, thus, a direct help in religious education. 3. Moreover, as character continually involves the working out of certain aims and ideals, the embodying through work of any ideal can hardly fail to be a real assistance in the ethical and religious life. All manual training, for example, is here a real contributor to religious education, as are also any societies that involve the carrying out of some ideal. 4. But, as the Christian spirit is pre-eminently the spirit of unselfish love, and as love to God can be shown chiefly in service to man, the kind of expression specially called for in religious education is active service for others. Any really useful work has here its religious value. To avoid pride and priggishness and introspec- tion, especially in the case of younger children, it is probably distinctly better that this attempted service for others should not be in lines that could be thought to be peculiarly religious in the narrower sense. The simplest self-forgetful work for some practical cause —the cup of cold water in the name of a disciple—will meet the case. It is not unnatural, therefore, that societies and clubs and committees of various sorts should find ‘here their legitimate place in religious education. Getting chil- dren thus to take an interest, for example, in the protec- tion of animals, in the protection of the defenseless, in the cleanliness and beautifying of the town, in the culti- vation and giving of flowers, is not without its value. The training of the clubs themselves is, moreover, some direct preparation for complex life in society. 5. But, after all, though there are no societies, or clubs, or committees (and I have some feeling that these have been overdone by zealous reformers, to the exclu- sion of something better, and to the fostering of pride and the need of public recognition), the one great neces- sity in the expression of the Christian life is doing, in 76 RELIGIOUS EDUCATION ASSOCIATION the common everyday ways, the really unselfish thing, ‘By this shall all men know that ye are my disciples, because ye have love one for another.” Are not teach- ers sometimes driven to devising more or less artificial ways of service because the home training, especially in well-to-do homes, is too often really a training in idle- ness and selfishness? The best place of all for the child to express the Christian spirit is in obedient, faithful work at home, and in the unselfish spirit shown in the home relations. To allow a child to grow up in idleness and selfishness at home is a hideous wrong, that even the most scientific analysis of his needs, and the most pedagogic meeting of them by a teacher, can never make good. A reasonable return to the use of home “chores,” of which Charles Dudley Warner writes so feelingly in his Beg a Boy, would be a very distinct contribution to the real religious education of countless children. I doubt if there is any greater single need today, in religious education, in the broad sense, than the need that parents should take pains to see that children have - some useful service to render daily in the home, and learn there some thoughtful, unselfish consideration of others. 6. As to the peculiarly religious expression of the Christian life—in prayer, Bible study, speaking to others either privately or publicly on religious themes, and taking part in the membership and activities of the church—if the Christian fellowship has been what it ought to be, and if an objective historical method has been followed in the teaching of the Bible, much of this, I believe, will follow in time, in the most natural and wholesome way, almost as a matter of course, The child will find himself drawn out toward God in some natural expression of his own life in prayer and in Bible study. Some elementary instruction in the real meaning of prayer, Bible study, so-called “testimony,” and church PSYCHOLOGY AND PEDAGOGY OF RELIGION 77 membership, that will enable the child to see how exactly analogous these all are to what he does in other spheres of his life, may greatly help his sense of reality here, and save him from formality and sham. One caution seems to me important as to prayer. Children’s prayers should be directed much more to the easily understood demands of duty, and less to mere asking for things. And, as the relation to God in Christ comes to have some real meaning to the child, some expression in speech will tend to follow. At first, if the child’s life is normal, such expression will quite certainly be along ethical lines, and may be thus of real value. The reli- gious life is primarily for a child a call to do the right thing. The relation to God, in its deeper bearing on the very springs of living, and the glory of the inner life of Christ, the child can hardly appreciate at first; and he should not be forced to any expression here. That will come in due time. It is perilous to crowd children to peculiarly religious expression in meetings; for expression before conscious experience is a direct train- ing in dishonest cant. Still less is formal doctrine to be thrust on the child. The only value of a doctrinal statement is that it is an honest expression of a truth which has become real and vital for one in his own experience. Such statements of doctrine can grow only with one’s growing life; they cannot be learned out of a book. The one imperative thing, then, for the child is to bring him into a genuine religious life of his own. Life first, and then its expres- sion; not the expression of someone else in order to life. The danger of the dogmatic catechetical method here is real and great. It is perhaps not unimportant for us to note, too, that Christ’s method, in bringing his disciples to the confession of his messiahship, was one of punctilious avoidance of all dogmatic statements upon the matter. 78 RELIGIOUS EDUCATION ASSOCIATION III. The spirit of religious education. A closing word upon the spirit of religious education. The wise use of these greatest means of personal association and expressive activity, it has been implied in the discussion of them, requires scrupulous respect for the personality of the pupil, and a prevailing mood of objectivity. I. On the one hand, we may never forget that the whole aim of moral and religious education is to bring the individual to a faith and life of his own; and this requires at every step the greatest pains to guard the other’s own moral initiative. The very highest mark, I believe, of the moral and religious life, is a deep sense of the value and sacredness of the individual person. No one can be brought to that by the over-riding of his own personality by others. I may not dwell upon it, but it seems to me that the one absolutely indispensable requirement in a true religious education is that it should be pervaded through and through with a deep reverence for the person of the pupil; and this often has a decisive bearing upon methods. 2. On the other hand, if, as modern psychology insists, we are made for action and no experience is normally completed until it issues in action, then the normal mood, it would seem, must be the mood of activity, of work, not of passivity, or brooding—objectivity, not subjectivity or introspection. All personal relation and all work suffer from undue preoccupation with our own states. Only so much introspection as to be sure that one is really fulfilling the objective conditions of life is either needed or wise. We are to fulfil the conditions and count upon the results. Here too I may not stop for ampler justification and application of the principle, but can only declare my conviction that the clear teach- ing of psychology indicates that the prevailing mood in religious education must be one of objectivity, not, as has been perhaps most often the case, one of introspec- ro . i» PSYCHOLOGY AND PEDAGOGY OF RELIGION 79 tion. This principle will plainly affect the methods used. In a word, then, modern psychology and pedagogy seem to me to demand that religious teachers should constantly recognize the complexity of life and the unity of the nature of man; that they should use as their greatest means personal association and expressive activity; and that they should permeate all their work with the spirit of deep reverence for the person, and with the prevailingly objective mood. RELIGIOUS EDUCATION AS AFFECTED BY THE HISTORICAL STUDY OF THE BIBLE PRESIDENT RUSH RHEES, D.D., LL.D., UNIVERSITY OF ROCHESTER, ROCHESTER, NEW YORK Let me ask you to consider very concisely certain of the things which we may claim to have been accom- plished and effected by modern historical study of the Bible, in order to consider how these will influence the modern conception of religious education. In the first place, modern historical study of the Bible has effected a recedence of emphasis on theories of inspiration behind the recognition of what we may call the fact of inspiration. By the fact of inspiration I mean the recognition that in the Bible the human spirit finds stimulus and instruction for those deeper move- ments of the soul which we call religious. This stimulus and instruction the modern historical study of the Bible brings out in clear emphasis. The theories of inspiration are the various ways in which men have undertaken to express their notion of how an infinite God ought to have indicated his will and thought to men. With these, modern historical study of the Bible has nothing what- ever to do, Secondly, this study has led to the recedence of the theory of inspiration, because it has shown the essential reverence of criticism. Criticism is the modern effort to answer certain questions which are forced upon readers of the Bible by traditional views. It is most natural to ask who wrote certain books, when they were written, and why they were written; and criticism is simply the modern, fearlessly honest, effort to answer these ques- tions with a, perhaps bold, disregard of the answers that 80 HISTORICAL STUDY OF THE BIBLE 81 have been handed down by the tradition which furnishes the questions. Thirdly, the essential reverence of criticism has brought to mind the fact that Christianity is the flower of a rich growth, the growth of the religion of Israel, of a people which began its walk with God with the most crude conceptions of his way. Modern histori- cal study shows the growth of elementary ideas through the ministry of prophets and priests and sages until they attained their flower and consummation in Jesus Christ. From Him, as understood by the apostles, Christianity has come. Modern historical study sets before our minds with utmost clearness the fact that the religion of which we are the heirs is a growth. Having these things in mind then, the doctrine of inspiration being in the background, criticism being recognized as essentially the reverent inquiry for fact, and reverent criticism furnishing us with the fact that Christianity is the result of a development in religious knowledge and practice, we may turn to the question specifically before us. But before seeking the definite answer to our specific question, I should like to indicate my conception of religious education, not as differing from those who have gone before me, but to make clear what I shall have to say. I think we must recognize the fact that religious edu- cation is not the study of a religion, not simply the inter- esting inquiry as to the mode of operation of the human mind in that experience which we call religion; but that it is rather something which aims at an intensely personal result. It seeks, in the first place, to acquaint the mind with some facts, not of religion in general, but of religion as the supreme and highest good, in order to awaken in the individual mind vital and working conceptions of God, and duty, and destiny. For the sake of conciseness, I will confine the consideration to those three conceptions, 82 RELIGIOUS EDUCATION ASSOCIATION simply reminding you that the larger and higher applica- tion of Christian doctrine lies on the borderline between the thought of God and duty; for sin is duty not done, and redemption is God bringing the human soul back into the path of duty. The object of religious education then, I say, is to beget in the children who are taught true conceptions of God, of duty, and of destiny, not as interesting ideals, but as controlling influences in their lives. Having this conception of religious education in mind, then, what has the modern historical study of the Bible to say on the general subject of religious education? It has to say, first, that the Bible is the natural text-book for such study of religion. It is this natural text-book because it furnishes the mind with the facts of the reli- gious development of the people from whom we have our heritage, through whom there have come to civilized humanity the highest reach of the religious life and the finest culture of the spirit which we have yet attained. We are dealing with the highest development of religion when we study the Bible; it is, therefore, the natural text-book for education in religion. It furnishes the children whom we would instruct with the best material for understanding the facts of religious life, and those conceptions of God and duty and destiny which have hallowed the lives of other men, and which have led the many generations in the path of right and duty. Furthermore, the modern historical study of the Scriptures offers the Bible as the natural text-book for religious education, because the Bible, more than any other agency, is competent to awaken in the child for himself those conceptions of God and duty and destiny which are really the aim and end of religious education. The religion of Israel, which has culminated in Chris- tianity, isa growth of the human soul in the experience of life with God. As we read the Bible we find that we HISTORICAL STUDY OF THE BIBLE 83 are dealing with the lives of men, strong, passionate men, who by some process or other have come under the dominion of the thought of God, have been brought into the path of duty as they conceived duty; men who linked their souls with God in order to attain success in that path of duty, and who found their life’s balance and compensation in the destiny which they believed was involved in their relation to God and their fidelity to the duty which they regarded as God’s will. Such a record of life has in it the power to beget in the minds of those who become familiar with it a similar life. Modern his- torical study, therefore, says that ina religious education the Bible is the natural text-book, because it furnishes the facts, and it furnishes the stimulus, for the formation in those taught of the fundamental religious conceptions of God, of duty, and of destiny. Modern historical study, let it also be said, in offering the Bible as a text-book, calls positive attention to the fact that our religion is not the religion of a book. This it emphasizes because of the very wide currency of the opposite opinion. The post-Reformation period set before man as his ultimate authority in religion an infal- lible book. It did this in order to have a final court of appeal before which all the ideas, theories, doctrines, and modes of life could be brought for judgment. It is a very convenient standard of judgment for questions con- cerning religious thought and conduct ; and the idea that Christianity is a religion of a book very rapidly took possession of earnest minds. Modern historical study of the Bible has discovered, however, that the religion of a book is precisely the thing which Jesus had to contend with in his controversies with the scribes. Pharisaism was a conception of religion marvelously parallel to the thought which very many men even now hold concerning Christianity. God has spoken once in the law; the business of the religious teacher is simply 84 RELIGIOUS EDUCATION ASSOCIATION to interpret that law; the law stands for God; it mediates between the soul and God. That was the wineskin in which the old wine was held in Jesus’ day, and it held the old wine to people’s great satisfaction. The peculi- arity of the mission of Jesus and of his apostles was expressed in his declaration that the new wine is too strong for the old wineskins. The idol he had to shatter was the idea of the religion of a book. When the Phari- sees came to him asking, “Is it lawful for a man to put away his wife?’’ they quoted a precept of the old law. He said, in reply: ‘‘Moses for the hardness of your hearts suffered youto put away your wives,” and in those words tore apart all the theories of ultimacy which they attached to the book as the final word for their religious life. Jesus penetrated through to something underneath the letter of the book. He read the book in the light of a living personal response to the conceptions of God, of duty, and of destiny. Modern historical study of the Bible brings clearly to the mind Jesus’ constant opposition to, because of his relentless opposition by, the religion of a book. Such study puts us at the feet of Jesus in order to learn that the study of the Bible is not the ultimate thing in reli- gious education. We are not simply to cram the chil- dren’s heads with interpretations, wise or foolish, of cer- tain past ages, nor with the facts of the story and of the development of Christianity, if you please, believing that there the end has been attained. The end is never attained until you have awakened in the individual life such conceptions of God, of duty, and of destiny as will enable the growing mind to look freely upon that book and understand it from the high vantage point of spirit- ual independence which Jesus marked out as the heritage of the human soul. | Modern historical study of the Bible lifts its voice in protest against the conception that Christianity is the HISTORICAL STUDY OF THE BIBLE 85 religion of a book. Its protest is not negative, however, for it asserts as clearly that Christianity is a religion with a book. What do we mean when we say that Christianity is a religion with a book? We mean, what was pointed out a moment ago, that the Bible furnishes the natural facts for the awakening of the ideas of God, of duty, and of destiny, which are essential to the devel- opment of a religious life. It does this, because it is the record of religious life. What are those passages of the Bible which most often appeal to the human spirit? In answer, there come before the memory Moses’ vision of God; the Deuteronomic command, ‘Thou shalt love the Lord thy God with all thy heart;’’ Isaiah’s vision; Ezekiel’s word, ‘‘The soul that sinneth shall die;’’ the thirteenth chapter of 1 Corinthians; nearly every word of Jesus. Do we care a whit ‘when these things were written, by whom and for whom they were written? They belong to the human spirit and they are the utterances of life. That is the reason why the Bible offers the natural sources out of which the true concepts of God, of duty, and of destiny will be developed in the soul that is given the opportunity to contemplate them. Such experiences out of the lives of these great leaders of Israel offer us the opportunity to understand some of the most subtle developments of the people’s life; to see how the people as a people grew under the leadership of its masters in the knowledge of God and of duty and of destiny. The historical study of the Bible, however, is not a study of archeology; it is not investigation of things that are past and belong to museums; it is the study of life; and it is because a life breathes there, the past life, which by the providence of God was led into the deepest knowledge of the things unseen, that the Bible is the natural and best means of developing in the conscious- ness of ourselves and of our children those conceptions 86 RELIGIOUS EDUCATION ASSOCIATION of God, duty, and destiny which are essential to religious education. Christianity is a religion with a book, because the Bible supplies the natural stimulus for the awakening of these conceptions personally in the minds of those who study it. It is one thing to put religious facts objec- tively before the mind, and examine them as a scientist examines his specimens. That is a natural phase of religious education; but it is true, as Dr. King has just said, that the response of a soul to another soul is the most powerful means of calling out a living religious experience. The fact that the Bible brings us into close contact with the most significant religious experiences of the godliest human spirits makes it second only to such personal contact with a soul that walks with God, the best means of awakening in a child those personal responses to the thought of God, of duty, and of destiny which make actual religion. Then, too, the Bible is so intimately identified with Christianity that we can call our religion a religion with a book, because the book furnishes to us still a standard. If it is true that modern historical study has led to the recedence of the theory of inspiration, it is equally true that that study is furnishing us with a vastly more effect- ive conception of competent spiritual authority in the Scriptures—not the authority of an infallible standard over us, but the authority of a spiritual, actual, masterful life set forth before us. That authority works, as I under- stand it, in two ways. It furnishes us with a check to those many vagaries into which the religious life most naturally wanders. If there is anything that is manifest in the study of religions all over the world, it is that the impulses which we call religious, our response to the totality of existence, oftentimes follow tangential lines. They go out into strange desert places, as has oftentimes been the case with Christianity. The record of the mani- EE HISTORICAL STUDY OF THE BIBLE 87 fold eccentricities of thought and practice, which church history furnishes, gives abundant evidence of this tangen- tial tendency. The Bible is a standard to check such vaga- ries, because it sets before us constantly the development of the well-balanced religion. The record in the book shows many vagaries, many extremes. But the tendency of development throughout is steadily and clearly toward the sanity and balance of Jesus. It is this which makes the book to be a standard for us, not simply the fact that it gives us in the final revelation of Jesus Christ that by which we can check our thoughts and impulses, but also because it shows us in their folly some very natural con- ceptions and practices which have been disclosed as not contributing to the true, well-balanced, progressive reli- gious life. The Bible is offered by modern historical study as the standard for religious education, because it is the doorway that opens for the soul the way of escape from those crystallizations of religious thinking which are the cause of all formulated religion. It is most sig- nificant that when Martin Luther moved out for himself into ‘the freedom of the Christian man,” it was by fol- lowing the guidance of a light that broke upon him from the words of the apostle Paul: ‘“‘The just shall live by faith.” So the Bible from the beginning, in all ages, whether to Catholic or to Protestant, through its ideals of religion and its exhibition of the soul’s fellowship with the living God, has furnished the way out of formalism and shown the human spirit how it may come again into the free sunshine of the life of God in the soul. Modern historical study of the Bible, therefore, offers the Bible to modern religious education as the record of God’s development among men of a religious life, and therefore as the best stimulus for exciting in individuals a corresponding religious life; as the standard to which the impulses of all religious life may be brought for test- 88 RELIGIOUS EDUCATION ASSOCIATION ing, to inquire whether they are on the line of real progress; and as the guide to which we may turn when- ever we are oppressed by the arrogance or tyranny of human thinking, to escape into the free places of the soul’s liberty in the presence of the Most High. PROFESSOR HERBERT L, WILLETT, Pu.D., THE UNIVERSITY OF CHICAGO, CHICAGO, ILLINOIS One of the most helpful and revealing of our posses- sions in the educational field is the historical spirit which has wrought such notable changes during the past cen- tury. This spirit, in its radical contrast with the type of mind which conditioned the approach to the study of history, literature, and ever science in an earlier time, may be justly called the determining element in the edu- cational attitude of our age. In order to define, or to approach a definition, of the historical spirit, it needs first to be observed that the natural impression produced by phenomena upon the observer is that of their static condition. The world, mankind, religion, and the Bible all make upon the untrained mind the impression of being ready-formed and complete at the moment of obser- vation. No suggestion is received as to the long pro- cesses by which the present state of each has been reached. It is a long and arduous discipline which has taught the race that the physical world which it tenants has been brought to its present condition through centu- ries and millenniums of ceaseless change; that in the quiet laboratories of nature have been matured, through untold generations, the geological forms which seem to the present beholder to be as fixed and ancient as the sun. It is scarcely less than a revelation that comes to the mature mind with the knowledge of the processes by which the world has been, and continues to be, changed in its ceaseless progress toward a goal at which science only guesses in our day. The words of Jesus, HISTORICAL STUDY OF THE BIBLE 89 “My Father worketh hitherto, and I work,” hint at the same sublime fact of the unceasing labors of the Eternal in the development of the universe. The study of man as a tenant of the world is attended with the same results. Here, no doubt, a certain histori- cal view is almost necessary, because the slightest ac- quaintance with history reveals the rapid changes which have been wrought in the relations of different races. Yet the earlier view of society was practically static. It took into consideration only in the slightest degree those forces, moving within the organism of society, which molded it in accordance with ends and purposes only partially revealed at any particular moment. It may be said to be an essentially new view which recognizes man as a developing and maturing being ; and in this concep- tion of growth great assistance has been obtained from the study of the development of animal life which is seen to relate itself with some degree of certainty to the physical growth of mankind. A similar process is seen in the history of religion. Here, perhaps, the untrained mind is least likely to per- ceive the evidences of growth. The commonimpression produced upon the casual observer of the phenomena of religion in any given period is that of a fixed body of truth, ritual, or methods of organization and activity, committed at some particular time in the past to human- ity or to that particular section of it which possessed the religion under consideration ; and that the recognized duty of each being within the range of that religion is not so much to study its characteristics —still less to at- tempt in any manner to modify its essential features — as to submit himself to its guidance and become its faith- ful exponent. On the other hand, the historical spirit investigates the actual facts of human life, and perceives that, while religion isa well-nigh universal characteristic of the race, finding its expression in all types of human- go RELIGIOUS EDUCATION ASSOCIATION ity, it nevertheless presents everywhere the evidences of change from one generation to another. These eviden- ces are less clear the lower the inquiry is prosecuted in the scale of intelligence. Nevertheless even among the rudest tribes there is evidence of modification in reli- gious belief and ritual. Among those races where reli- gion has reached its highest expression the growth is most marked, and careful scrutiny reveals astonishingly interesting proofs of the changed aspect which the reli- gious spirit assumes in different periods of a people’s life. The conception of a deposit of truth, divinely communicated and always maintained in an unchanged form, proves inadequate, and incapable of explaining the facts abundantly observed in the domain of religious ex- perience. . Not less interesting and vital is the change that the modern spirit has wrought in the popular view of the Bible. An earlier age, with its transcendental view of God, conceived the Bible to be a revelation given through such a system of supernatural agencies as left the human instruments practically devoid of share inthetask. God, who was postulated as infinitely removed from the scene of human life, communicated his will to the race through especially prepared media—men and institutions; the former all but divested of personality, the latter super- naturally created and sanctioned as the final expression of the divine will. The Bible as conceived in terms of this character is a book of absolutely divine origin, whose characteristics cannot be those of humanity, since against the imperfections of the human workmen engaged in its production supernatural safeguards have been set. More- over, all parts of this book are equally divine and authoritative. The ontological view of God as infinite and transcendental leaves no room for differences of degree in the inspired volume. On the other hand, the modern spirit perceives in the HISTORICAL STUDY OF THE BIBLE 91 Bible a book which is most interesting when studied his- torically, and which through many centuries attained its growth. The careful study of those phenomena which the Bible freely exhibits tends to quicken enormously the interest in the study of this revelation, maturing through many generations of history; and to reveal, along with the unquestioned evidences of the divine life therein presented, the equally patent marks of human and imper- fect workmen through whom it was mediated to the world. It is not too much to say that at the present moment we are in possession of a Bible unimpaired by the processes of historical criticism, but enormously enhanced in interest and value by the labors so freely bestowed upon it by earnest and painstaking students. The causes that have wrought this change in the view of the Bible are found in the growth of the new spirit produced by the revival of learning, the Reformation, and the rise of the critical.philosophy. The beginnings of a philosophical conception of history are declared by Professor Flint to be not more than a century old. Indeed, it might be said that the historical movement began with Lessing and Herder. The principle of development presented by these illustrious chiefs of modern German philosophy wrought an enormous change in the interpretation of history from that which had previously prevailed. Under the guidance of this prin- ciple of growth, mysteries hitherto thought insoluble have been cleared up; variations or contradictions which were either denied or explained away have fallen easily into place as the products of different stages in the same process. What was at first applied to external objects only has been transferred to the world of thought. Ideas are seen to have a history, as well as institutions; philosophies have their genealogy as well as individuals. Nothing is stationary. All things are changing. Con- he) 3) 92 RELIGIOUS EDUCATION ASSOCIATION stitutions, beliefs, habits, systems, all are in a state of flux. In the highest things, as in the lowest, growth is the law of life. A principle of such importance could not well fail of universal application. What has been tried with success in the study of history was certain to be attempted in the field of religion. The biblical critic, coming to the study of the Scripture with impartial eyes, observed variations and differences which an unscientific dogma of inspiration had obscured, and the attempt was made to retrace the steps through which the Bible assumed its present form. The same principle was applied to the study of the institutions, laws, and religious teachings of the Hebrew people, and the development of doctrine in the Christian church. From the recognition of such a principle most important results might be expected, and in this the church has not been disappointed. The sciences of textual and historical criticism, the discipline of biblical theology, and the beginnings of a truer and more satisfactory dogmatic, have already received recog- nition as products of the historical and scientific spirit, destined to enrich permanently the Christian faith. It must not fail to bé pointed out that even in the days before the growth of the historical spirit there was a recognition of the necessity for some explanation of the changing phenomena of biblical history. Irenzeus pointed out the fact that the Bible did not everywhere present the same level of truth; that there were differ- ences in its teachings. He therefore set forth the principle of distinct covenants made by God. These covenants were variously reckoned as four (Adam, Noah, Moses, Christ), or more frequently as two (the old and the new). Still later, Nicholas of Cusa was not with- out appreciation of the diversities of biblical teaching, and these varieties were explained upon the same prin- ciple, or rather upon that of successive religions which he denominated ‘the religion of nature, the religion of “we , F = HISTORICAL STUDY OF THE BIBLE 93 the Old Testament, and the way of grace, which is Chris- tianity.” Perhaps the best expression of this sense of the in- equality of different portions of the Bible is found in the well-known covenant or federal theology of Cocceius, in which we have an honest, if not very suc- cessful, attempt to conceive the biblical history as a series of ascending stages of different revelations. Here two covenants are described—one of works, and one of grace; and the latter is traced in its unfolding through three great historical stages—the patriarchal period, before the law; the legal period, or Old Testament proper; and the period of the gospel. This covenant theology was a characteristic feature of the early English Puritanism. It will be seen, however, that all these views were partial and anticipatory. The real explanation of the phenomena presented by the Bible does not lie merely in the domain of covenants or stages of revelation, but rather in that of the growth of the religious life of Israel and the early church under teachers led by the Eternal Spirit, and this divine direction is witnessed in a history in which God was notably manifest. Among the important results of the historical spirit as applied to the Bible, a few only may be mentioned: I. It is seen that from the time at which the first evidences of religious interest are traceable through the sources of the Jewish and Christian faiths, there has been a continuous movement outward and forward. No two generations present the same phenomena. There is action and reaction, but never pause. The picture which the modern study of the Old Testament field presents is that of a complex and ever-changing life, moving onward under the dominion of certain principles and by means of forces resident either in the organism, in the persons of prophets and teachers, or in the environment as expressed 94 RELIGIOUS EDUCATION ASSOCIATION in the will of God mediated through such instruments as the age afforded. 2. This movement presents constant progress. The earliest stages of religion in Israel afford many striking parallels with the religious life of other nations. Israel was true to its Semitic origin. It expressed everywhere the life of which it was a part. There were, no doubt, certain favoring elements in its environment and loca- tion, but all of its earlier history exhibits those charac- teristics which are found in common among peoples of that great family of nations. The rude and barbarous features of this primitive life express themselves freely on the pages of the Old Testament. But they become, instead of an obstacle to our understanding of the divine purposes, as expressed through Israel, actual aids to the understanding of the growth of this people to a place where it was prepared to become a prophet of righteousness among the nations of the world. The mere student of history is interested in tracing these analogies between Israel and the surrounding na- tions. He may even point with a certain triumph to the similarity of their civil and religious institutions ; but he stops perplexed when he attempts to explain that ele- ment in the life of this people which differentiates it from all other races of that age, and gives to it a reli- gious significance such as was possessed by no other. That likeness to other nations which the untrained Christian believer is apt to deny, and to regard as a jeopardizing element in the modern view of the Bible, turns out to be the most notable proof of the divine origin of those essential features of biblical revelation which are everywhere apparent, which inform the out- ward organizations of Israel’s life, and which throughout that history manifest their molding influence upon its institutions. Thus a valuable apologetic is furnished for the defender of the divine character of biblical history. HISTORICAL STUDY OF THE BIBLE 95 3. The modern spirit has perceived that the Bible is a growth. It not only includes documents of different periods and by different men, but expresses the religious spirit as exemplified in widely different types of char- acter and at various periods of the process of develop- ment. It becomes a matter of very great interest to investigate these different periods, and the literature which emanates from them. This becomes possible in a fuller measure as our information regarding the life of the biblical people increases. It is also possible to fix with a certain degree of confidence the dates of utter- ances which have hitherto been unsatisfactorily assigned upon the mere dictum of tradition. Indeed, it is a char- acteristic of the modern spirit that it takes nothing for granted. It seeks by investigation and painstaking research to test every tradition which is found connected with any part of the Holy Scriptures. It aims to be entirely impartial, and accomplishes this aim in so far as it is true to the historical and the scientific spirit. It ignores no phenomena; it trusts no theory, but searches simply for the facts, confident that these will yield an explanation which may be absolutely trusted and which will prove far more satisfactory than any tradition based upon supposed dogmatic necessity. 4. The historical spirit has discovered as well the fact that the different books of the Holy Scriptures are not in all cases the product of a single impulse, nor necessarily produced in any instance wholly by one hand. It discovers that the material for the composition of a book may be documentary in character and of a period prior to the writer’s life, or in the form of oral tradition may have existed in practically the same form for gen- erations; or that different works may have been com- bined by a writer living at a subsequent period. It dis- covers as well that material tends to group itself about distinguished names, so that the fact that writings have 96 RELIGIOUS EDUCATION ASSOCIATION attached themselves to some larger body of work, pro- duced by a prophet or teacher of an earlier time, presents no great difficulty, and is likely to explain a number of the phenomena perceived in the Bible. 5. It is clear also that different books of Holy Scrip- ture have a varying value, as over against the @ priori idea that all parts of the Bible are in a mechanical sense infallible and on the same level. It is clearly perceived that some parts of the Bible have a greater significance than others. Their finding power is superior; they have ministered to faith in a much larger degree. One who takes an unhistorical view of the Old Testament would exalt the utterances of Moses and Isaiah to the same level as those of Christ, would find in every portion of the Bible equally important truth, and would attach the same importance to a verse in Chronicles as to one in the gospels. Such a view cannot meet the test of facts. It is perfectly clear that all parts of the Scriptures are not of equal value. Whatever one’s theory may be, in daily experience books like Isaiah and Deuteronomy have a surviving value that never attaches to Lamenta- tions and Ecclesiastes. The Psalms are loved and read by those who never read Ezra and Nehemiah; the epistle to the Romans or the gospel of John ministers to the Christian life as the epistles of James and Peter never do. 6. Biblical literature presents many variations and even contradictions which the unhistorical view was accustomed to overlook, explain away, or deny. Closer study of the Bible has shown the impossibility of regard- ing such treatment as satisfactory. It is easily per- ceived that historical development may account for most, if not all, of these variations or contradictions. The laws emerging in one period of a nation’s life are not likely to prove equally suitable to other periods, and the legislation formed in different ages may be contra- HISTORICAL STUDY OF THE BIBLE 97 dictory without in each case lacking the essential value of adjustment to its age. Different periods may have different explanations for historical events or traditions of the distant past. The historical spirit aims to find the date, not only of a particular event, but of the docu- ment or book in which that event is chronicled, and to place that narrative in the environment of the ideas that prevailed in that age. Viewed from this standpoint, dis- crepancies and contradictions find explanation, and are seen to be the results of varying view-points; and by that means they become the landmarks for the tracing of the growth of the religious spirit. 7. The historical spirit distinguishes between the form and the substance. All literary forms have value, but the degree of value which they possess is dependent upon the substance they contain. Parable, fable, alle- gory, custom, rite, legislation, are all valuable, not as ends in themselves, or as the final form in which religious teaching is conveyed, but as the protecting shell for the mediation and preservation of an inner truth, wherein the value lies. To be able to disengage the essential truth contained ina historical narrative or a parable from the peculiar form in which it is given, is to render that reli- gious truth everywhere usable and vital. The danger of insisting upon the form rather than upon the substance, upon the shell rather than upon the kernel within, upon the story rather than upon the truth which it contains, is apparent to everyone who considers the problem of - teaching. 8. The historical spirit studies as well the influence of other national life upon the history of which the Bible speaks. It is not only the archzological interest which here emerges, but the desire to understand what truth was held in common by the earliest interpreters of our holy faith and those who represent other great reli- gions. Christianity has everything to gain and nothing 98 RELIGIOUS EDUCATION ASSOCIATION to lose from the frank recognition of all the elements of truth contained in the ethnic faiths. The teachers of Israel and our Lord himself are commanding, and in the latter instance supreme, when viewed in comparison with others who spoke in behalf of righteousness. g. The historical spirit, by its discovery of the high character of the Old and New Testaments and the reli- gious life which they reveal, removes absolutely the means of attack from which the Holy Scriptures suffered in an uncritical age. The partial character of the truth as perceived even by prophets and teachers of the Old Testament may easily be recognized, and its recognition shows at once the shallowness of any attack upon the character of God based upon the imperfections of reli- gious ideals disclosed at any particular period of the advancing process of revelation. The apologetic signifi- cance of this fact is recognized by most Bible teachers in our time, and it may be confidently asserted that, with the diffusion of the knowledge of the Scriptures now accessible as a result of the application of historical and scientific methods to the study of the Bible, most of the popular arguments against the Word of God fall to the ground. 10. The historical spirit emphasizes the embodiment of divine ideals in personality, as revealed in the pages of the Holy Scriptures. Only as it is perceived that the Word was made flesh in the lives of the prophets, the apostles, and supremely in the life of Christ, is it pos- sible to understand the duty and possibility of the incar- nation of the life of God in our own characters. Isaiah is the ideal and the inspirer of the Hebrew race in a great historic moment. Paul expresses, not only the doctrines, but as well the practical outworking of the Christian life. Supremely in Christ are disclosed those forces which make possible the redeemed and redemptive life. It is not strange therefore that His is the one HISTORICAL STUDY OF THE BIBLE 99 imperial figure in history, the revelation of God in terms of humanity, the life whose words are the hinges of history, and whose influence has produced a new world. Such are some of the considerations which are involved in the modern conception of religious educa- tion, which in so large a degree is dependent upon materials furnished by the Holy Scriptures, whose increasing use in the educational process and equip- ment of the future is so greatly desired by the most thoughtful and far-sighted of modern educators. The teacher who possesses the historical spirit, and perceives the significance of the Word of God, as studied with this attitude of mind, will be able to bring from the Bible things new and old for the development of the religious life. Nor will this depend wholly upon method. Method is always subordinate to substance. The teacher using the most faulty system of lessons, or with the least scientifically approved method, may, with the proper appreciation of the character and value of the Bible, accomplish results impossible to one using a greatly superior method, but unprovided with the sub- stance of properly apprehended biblical truth. The duty of the hour is the larger recognition of the his- torical spirit as essential in any competent program of religious education, and as destined to disclose still more fully in the future those elements of divine truth abun- dantly evidenced through the centuries as characteristic of the Word of God. DISCUSSION REV. PHILIP STAFFORD MOXOM, D.D., PASTOR SOUTH CONGREGATIONAL CHURCH, SPRINGFIELD, MASSACHUSETTS We have been listening to a very illuminating and instructive series of addresses. If any brother has been asleep for twenty years, let him wake up, and he will have more surprises than Rip Van Winkle. The light is breaking ; the many who have worked in perplexity for years, feeling their way in the dim twilight, are hailing the dawn and are recognizing in it the effulgence of the holy cause. / Of course, in a discussion where one is limited under the Draconian and Procrustean methods of the commit- tee—necessarily —he can do nothing more than take a single thought or a single fact and lay his main emphasis upon that. Underlying the modern conception of education as a whole, and certainly of religious education, is the idea of the integrity of life. Man is an integer; he is related to the physical system of things, through the physical organism which he inhabits and which is his plastic and mobile instrument. He is not a being with impenetrable partitions separating different sets of faculties; not a being who has a soul to save; he is an integral personal- ity, and he must be saved as an integer or be lost as an integer. He cannot have a depraved reason and a regen- erate heart; he cannot be partly a child of the devil and partly a child of God; he is one thing, and that one thing is mainly a thing of great possibilities. Underlying the modern conception of education is the idea also of the integrity of society; humanity is one, and the age-long distinctions between sacred and secular are factitious and unreal. 100 Z ; DISCUSSION IOI There is a moral integrity of human life. That which is right, that which is in accordance with the nature of things, that which belongs radically to man as the creature and child of God, is always sacred. It is just as sacred to send a wagon-load of coal to a poor family as it is to make a prayer, and it is just as secular to go to church to be entertained as it is to go to the opera. The idea of the integrity of life involves the integrity of nature. It also is one thing, and not two, partitioned off by an impenetrable wall into something that is called “the natural’? and something else called “the super- natural.” It is not true that God is there, but excluded from here; he is in his world and he is part and parcel of all that we see and all that we do. At once immanent and transcendent, he is the life, the origin, the law, and the goal of the world. The dying infidel, who had been brought up under the theory that the supernatural was an occasional and spas- modic irruption of the divine into the human, of the supernatural into the natural, wrote upon the wall of his room: ‘‘God is nowhere.” His little girl, coming into the room shortly afterward, read: ‘‘God is now here.” The mouth of the babe and suckling spoke the truth that we are just beginning to learn. Now, religious education grasps the integrity of life, and seeks the development of the integer, man, in accord- ance with his highest end. It does this by laying clear and persistent emphasis upon the reality of spiritual things—the reality of God, the reality of the soul, and the reality of revelation, historical and contemporaneous. God is as near to man today as ever in the history of the world; and if we have ears to hear and hearts to feel, his communications will be as real and direct as ever they were. It is only when we shall grasp the full signifi- cance of this truth that we shall see that at last religion 1oz2 RELIGIOUS EDUCATION ASSOCIATION coalesces with education, and we have no longer two kinds of education, but one, and the one education is the entire upbuilding of a man. PROFESSOR WM. DOUGLAS MACKENZIE, D.D., CHICAGO THEOLOGICAL SEMINARY, CHICAGO, ILLINOIS The dangers of religion are on all hands. Not only does religion find its very life in danger when it con- fronts the man who denies religion completely, but reli- gion as we know and understand it, as we have received it, is in danger also in other directions; and religious education has for its purpose the deliverance of the church of Christ from some of those dangers. One of these is sentimentalism—the religion that lives in and for feeling only, and which issues in all kinds of superficial follies. The religion of superstition, on the other hand, binds itself so completely to abstract statements called dogmas that it sells its soul to them, and to the prac- tices which those who impose the dogmas will also impose upon their practical life. What we here seek is a religion that is deeply founded in feeling, a religion that is clearly illumined with intelli- gence, and therefore is neither superstitious nor frittered away in sentimentality. This can be secured in the only way in which we can be delivered from sentimentalism, whether in politics or in religion, and from superstition, whether in science or in religion, namely, by education. And the main end of religious education is to direct the feeling that arises out of our relations with God through knowing the truth about him and through clearly defining his relations to the soul. Religious education should show us how God has revealed his relations to us, and what those relations are. I have been interested to find that some of my prede- cessors on this platform are sedulous lest we should be wringing the child’s heart with that which is beyond and DISCUSSION 103 above its reason. There were times, we are told, when the terrors of darkness descended upon the souls of children through the proclamation of the light. But that which I think we must recognize as educationists is that you cannot educate unless you are giving that which is not only adapted to the child, but is also in advance of the child. It is leading that the child wants, and we must, therefore, recognize that when we speak of educa- ting the child in the knowledge of the Bible, we are con- cerned not only with history, but with a revelation of present relations; and that we are not to be content with defining those relations only in the childish way for the child’s mind, but that we must so define and describe them in their historical revelation, in their present signifi- cance, that the child’s mind shall grow up to them, and the child-nature be evolved by them. This, I think, leads to a great deal more than some of us, perhaps, imagine. It will, however, suffice to say that religious education must be comprehended by us as dealing not only with the mere child, but with the adolescent. I was rather disappointed that some of the speakers referred so continuously to the child, and did not bring very clearly to us the conception, which I think is present to all our minds, that the agony of the situation is not with the little children—they are learn- ing through the kindergarten methods now in use in the churches; the agony of the situation for the church today is with the young men and young women, and with the methods and means by which we are to fascin- ate their minds in order that we may quicken their souls. REV. WILLIAM P. MERRILL, PASTOR SIXTH PRESBYTERIAN CHURCH, CHICAGO, ILLINOIS In the short time which I may take I can only emphasize one of the points already made. Naturally, I take what seems to me the point of chief importance. 104 RELIGIOUS EDUCATION ASSOCIATION It is also the thought which has held the chief place in the discussion this morning. It is the personal element in religious education. A prime characteristic of the modern conception of religious education is the increased emphasis on person- ality, both as object and as means. We are increasingly emphasizing this as our object in religious training; the thing we seek is not chiefly learning on the recipient’s part, nor the acceptance of a certain creed, but charac- ter; and not character made to fit a certain mold, but character freely developed. We are emphasizing this also as the means; the strongest power in religious train- ing is a religious personality ; character comes not by driil, but by contagion. This increased emphasis on personality is a prime characteristic of the modern conception of all educa- tion, religious or otherwise. Professor James says: ‘‘So long as we deal with the objects of sense, we are dealing with the symbols of reality ; when we come to personal relations, we are dealing with reality itself.” Especially is this true of religious training. We are reacting from our dependence on organizations and sys- tems to the individual method of Jesus. To him the supreme power in religious training was not a speaker arousing emotion in a crowd, nor a teacher imparting knowledge to a pupil, but a spirit wakening life in another spirit. There must be preaching and teaching ; but in each, and in all religious work, there must be character calling out character, personal religion awaken- ing personal religion by the personal touch. Is not our chief concern, then, how to make more efficient the force of personality ; how to keep what we have of it, and get what we lack of it? It is important that our training be as scientific, as exact, as other parts of education ; it is important that it be in harmony with principles of modern psychology and pedagogy; it is . et DISCUSSION 105 important that it be true and strong in its view of the Bible. But it is absolutely vital that it be the influence of personality upon personality. As a pastor I am more deeply interested in the Sunday school than in other branches of work before this Convention. And it is especially in the Sunday school that we should give most earnest care to retain what it now has of personal influence, and to develop it. It is here that the power of the Sunday school, in the past and at present, resides ; not in the lessons, not in the organization, but in the personal influence of teacher over pupil. I suppose there is not a pastor here who has not counted among the best workers in the Sunday school—TI mean best in their power to call out true religious life in their pupils—some man or woman, ignorant, with fanciful views of the Bible, yet in whose contact with the class was revealed a genuine religious nature able to awaken the dormant religious natures of the pupils. I am not pleading that we leave ignorance, even pious ignorance, uncorrected. But I am pleading that we remember that skilled teaching, and modern methods, and graded lessons—highly desirable things, things I want to see in my own school —are yet not the main thing in religious training through the Sunday school; that far more important is the personal element ; and that more important than questions of form or method is the development of personal influence. It is this—the personal element—that will abso- lutely condition all this Convention may propose or attempt. The success of any effort we may make to better religious education will depend, not chiefly on the wisdom of the thing attempted, or the skill of the method devised, but on the presence of men and women willing and truly ready to carry it into effect in the individual schools. In all attempts in my own school to adopt better methods, here is the difficulty which 106 RELIGIOUS EDUCATION ASSOCIATION daunts me: Could I count on teachers willing to take their work seriously enough to make more thorough _ lessons a success ? Here, then is, to my mind, the greatest practical question we can discuss: How shall we get all these good things into the life and work of the average Sunday-school teacher? How can we get the men and women who volunteer to help in religious education to take their work seriously; and, remembering ever that the great force is the power of personality, to seek for themselves, at the cost of patience and sacrifice if neces- sary, a richer and wiser personal life, that they may bring to bear on those under their influence a person- ality well informed and well equipped with true knowl- edge of the Bible, of wise methods of teaching, of right principles of conduct, and of the workings of the human spirit? In short, what can we do to conserve, intensify, and enlighten the personal influence of character upon character, which is the chief force in religious training? THikD) SESSION PRAYER REV. WILLIAM B. FORBUSH, Pu.D., L.H.D., PASTOR WINTHROP CONGREGATIONAL CHURCH, BOSTON, MASSACHUSETTS Our Father who art in heaven, hear us as we pray this day for the fathers and mothers who are upon earth ; hear us as we pray for our homes and the dear children whom thou hast givenus. Hear usas we pray for our pub- lic schools, and for the fathers and mothers whom thou hast given to our children, to train them in learning and righteousness, Hear us as we pray for our young people joined together in social relationships of every kind, in those pleasant and joyous loyalties which are the seed of the final social relationship of society. Hear us as we pray for our country, we who are all joined here together in the larger fellowship of the dear land we love. May this Convention be a blessing to us and to our children, to our homes and to our schools and to our native land. In the name of Christ we pray. Amen. 107 RELIGIOUS AND MORAL EDUCATION THROUGH THE HOME PRESIDENT GEORGE B. STEWART, D.D., LL.D., AUBURN THEOLOGICAL SEMINARY, AUBURN, NEW YORK A minister of my acquaintance, who by his opportunity for observation and by his judicial temper is well qualified to speak with authority, in a recent letter said: ‘‘ You and I know that the homes cannot be depended upon for giving children the instruction in the Bible which they need.” It is safe to assume that this is the prevailing opinion on the subject, and that there is in this audience but slight, if any, dissent from the notion that there is sore lack of moral and religious instruction in the homes of our land, even in the religious homes. That we may make some contribution to the improvement of the condition of things we believe to exist, we come to the discussion of this subject upon our program. Before making some suggestions for the promotion of religious and moral instruction in the home, I should like to bring the principal elements of the problem to our attention. 1. The family altar is to be found in but a small per- centage of Christian homes. It has been my privilege to know the inner life of hundreds of Christian homes, and from my own personal observation, confirmed by the unvarying testimony of other observers, I make this statement. Whatever view we may take of the value of the family altar, and the formal religious life for which it stands, we must recognize that in the present condition we cannot count upon it for the advancement of home religion, unless we can rebuildit. Itis not now an appre- ciable religious force. 108 RELIGION IN THE HOME 109 2. There is a new Sunday coming in with new condi- tions to govern home training. The old sabbath, with its strict observance of the rites of the sanctuary, and of the proprieties of personal, domestic, and communal con- duct, has gone,.and an entirely new day has taken its place. We may say that the old is better, or we may like the new as on the whole more sane, more whole- some, more Christian. But at all events we must reckon with the facts, and in our efforts to advance the religious influence of the home these facts have their value. For example, in making plans for religious instruction in the home we may not assume that there is the same oppor- tunity and incentive on Sunday for home training that there was under the old day. The old day had in ita distinct and recognized place for this instruction in the home, while the new has no such distinct place. Onthe other hand, the atmosphere of the present Sunday may be more conducive to the cultivation of a more joyous, more real, more truly personal type of piety. Undoubt- edly there are both gain and loss in the changed condi- tion of our home life on Sunday. Opinions may differ as to the relative proportion of each, but with this pro- portion we are not nowconcerned. The important thing for us is to note the change and to adjust our solution of the problem before us to the existing conditions. 3. There is a new home. The old home, with its family room, evening lamp, regular life, and community of interests, has given place to a home in which the fam- ily are all together for the first time in the day at the evening meal, and then only for a brief hour, after which they scatter to their several engagements. A little boy was asked by a neighbor, as his father was leaving the house one morning, who that gentleman was, and he replied: ‘““O, I don’t know; he’s the man who stays here nights.” This might well be a leaf from the actual home life in our cities. In some cases fathers and moth- 110 RELIGIOUS EDUCATION ASSOCIATION ers too seldom see their children. Business claims their daylight hours; committee, board, or lodge meetings claim their evenings; and so the fathers are unavoidably, as it would seem, away from home. The church and sun- dry organizations for social service or self-improvement leave the mothers little time for their own needy but uncomplaining households. The children have their own friends and social life, in which the parents have all too small a place and influence. In any effort to solve our problem this far-reaching change in the home life, which has its bearing in so many directions, must be reckoned as one of the important factors. 4. The Sunday school must not be held responsible for the decline in family religious instruction. It is quite the fashion to charge the Sunday school with the sin of supplanting the home in the training of the child, and for evidence our attention is called to the growing promi- nence of the one and the simultaneous decline of the other. But it might be just as good logic to reverse the order of causal sequence and say that the church, noting the decline of family religion, developed and perfected the Sunday school as at least a partial remedy for the resulting evils. This, indeed, is the more common order of events. Rarely does one good influence supplant another and better influence, while not infrequently does it occur that as the one set of influences loses its efficacy and wanes, another set arises and carries forward the advancement of human interests with fresh vigor. May it not be that there is comparatively slight causal connection between these two methods of religious in- struction, and that the rise of the one and the decline of the other are due to simultaneous but independent causes? If this be the case, then the solution of our problem is not to be found in weakening the influence or degrading the position of the Sunday school in the interest of home training. RELIGION IN THE HOME III 5. The home is the whole pedagogical system in min- iature. Here are to be found the child in the beginning of his training, and the field for the exploitation of all kindergarten theories; and here is the sophomore in college, whom some educators are talking of gradua- ting. The father and mother are the president and the board of control and the whole faculty of instruction. This requires a constant change of methods and material of instruction and their adaptation to the rapid, the kaleidoscopic progress of the child from the cradle to college. You cannot in the home—nor anywhere for that matter—take the same course with the boy of ten and the boy of seventeen. 6. There is a considerable amount of religious and moral education obtained in the home, for which the home may be said to be indirectly responsible. There are a large number of religious newspapers, and a vast amount of religious matter in secular newspapers; and the sphere of influence for these papers is at home. There are innumerable books, professedly or actually religious, which through Sunday-school, parish, and other libraries, or by actual purchase, find their way into the home. This religious reading may be thought toa large extent poor in quality and worse in effect. Yet it may be safely said that its influence is on the whole good and potent. No one properly understands the problem of home religious education who does not give a large place to the power—the vast power, actual and potential —of the religious periodical and book press. The causes which have worked for the decrease of parental instruction in religion have not wrought the same havoc with parental instruction in morals. Unques- tionably there is much moral training in the home. It may not be of the formal sort, not as deliberate in pur- pose nor as conspicuously labeled as was the older 112 RELIGIOUS EDUCATION ASSOCIATION instruction; but as real, as purposeful, as wholesome, and as resultful as any that has preceded. Truthfulness, sobriety, cleanness in speech, unselfishness, service, good manners, these and all other virtues are taught in Christian homes today as earnestly and possibly as effect- ively as in any other day. Sometimes, as we study the moral situation of the present, there comes the fear that our distinctively Christian ideals of virtue and conception of right and duty are giving place to the Grecian. If such be the fact, then of course the moral training in the home must suffer a like deterioration. But this hardly enters into our present problem, and the fact remains to cheer us that the home is an active and potent force in the moral development of the children. These considerations—the conspicuous absence of formal family religion, the new Sunday habits, the new home life, the fact that the Sunday school is not respon- sible for the neglect of religious training in the home, but may be an aid to it, the wide area of the home cur- riculum, the power actual and latent of the religious press for home religious training, and manifest moral education now actually given—these considerations at least must be kept prominently in mind in any attempt to solve our problem. With these considerations before us, we now ask: How can we promote religious and moral education through the home? The influences which make for the answer to this question in life, and not in the library, are so varied, so subtle, so many, that one who has made the attempt to answer the question, not in his study only, but in his own home and the homes of others, has learned to speak with modesty and many misgivings. Nevertheless, certain general suggestions may be made with some confidence in their practical value. I. Let there be agitation. This important matter RELIGION IN THE HOME a 3: must be brought to the attention of Christian parents. They must be made to feel, and to feel keenly, their solemn and ever-present duty to teach their children. Their consciences must be awakened, their obligation must be made plain, their hearts must be deeply moved, and in every possible way and throughout their whole being they must be made to understand how to discharge this duty to their children and must be quickened to dis- charge it. Pastors must preach upon it; church councils and conferences and assemblies must give heedful atten- tion to it; the religious press may well devote to it conspicuous space and forceful words; conventions of Christian workers, such as this, must give it a dignified place in their programs. It is a large part of the problem of religious educa- tion, and it must not be neglected by those charged with the religious education of the youth of our land. Par- ents must not neglect it, or pastors, or the officers in the local church, or the members of various ecclesiastical bodies. The imperative obligation to make religious ‘education in the home real, vital, potent, rests upon par- ents in the first instance and then upon us all. The voice of duty must be heard above all other voices. Its mandates must be obeyed. Agitation will help to accomplish this. We may not agree upon a program for this agitation. Some may think there ought to be a revival of the formal family religion of other generations, while others may feel that in the present conditions of family life this would be impossible, and still others may feel that the good results of this method of religious training were so mingled with ill results as to condemn the method. And so it might be with any other portion of the pro- gram. Personally I entertain certain views as to the methods that ought to be advocated. I have a convic- tion, for example, that the family altar ought to be 114 RELIGIOUS EDUCATION ASSOCIATION erected in every home. I believe that gathering the household together at stated and frequent intervals for the reading of God’s Word, the singing of Christian hymns, and the common prayer has an incalculable and incomparable result in the religious nurture of the chil- dren. There is nothing equal to it. Of course, it should be real, hearty, wholesome, formal without stiffness, gladsome without levity, for every member of the family, and a firmly fixed fact in the householdeconomy. Not- withstanding the difficulties—apparently insuperable in many homes—and notwithstanding the objections, I have not the slightest doubt as to the practicability of the family altar for every home—if not on every day, certainly at some stated and regular time. Nor have I the slightest doubt as to its inestimable value. Nevertheless that which I feel to be necessary at this time to insist upon is not the program, but the agitation. The need is great. The duty is clear. The welfare of the next generation, the religious progress of the world, the spiritual welfare of mankind wait upon the home’s fidelity in the Christian nurture of the young. Let everyone who appraises highly these great inter- ests set his heart thus to further them, and lift up his voice in season and-out of season to call his Christian brethren to promote religious and moral education in the home. 2. Let the Sunday school be used as an agency for promoting home instruction. Efforts in this direction are now made, as for example with the home readings appointed for each day, which are unquestionably effect- ive in good results. These efforts ought to be extended in every available direction, until the Sunday school becomes an appreciable power in the nurture of the children, not only through its own immediate work, but also through its appreciable influence in the home educa- tion of the children. RELIGION IN THE HOME 115 Here again there may be difference of opinion as to the program to be observed, and indeed many experi- ments may have to be made, not only for the work at large, but also for the particular school, before any really resultful method canbe hit upon. The best method may be a changing method. Certain suggestions as to details occur to me. For example, the lesson-helps might make provision for this joint activity of home and school in the preparation of the lesson, a part of the lesson being prepared at home in the way of a subject to be studied up, or written answers to questions to be pre- pared, or a book to be read, or a short essay to be written. Constant efforts should be made to impress both par- ent and teacher with the necessity of co-operation in the nurture of the child. The church might arrange for con- ferences between the teachers and the parents upon this subject. The home department, in its lesson, in its helps, and in its administration, might have as a prime object the promotion of the religious education of the children. It might lend itself in a most effective way by inspiring the parents to the careful instruction of their children, and by putting into their hands the equipment for giving It. These are mere hints to indicate certain ways in which the Sunday school may possibly be utilized for promo- ting home instruction. The hints, I trust, will not obscure the main suggestion that the Sunday school. offers a really valuable agency for advancing hometraining. Let the home understand that it is to co-operate with the school, and let the school understand that it is to exalt the home as an educational agency, and let both dis- charge their full duty to each other. 3. Let there be devised curricula for home Bible study and Bible teaching. Bible study never received the attention it now has. Inthe college, in the Christian 116 RELIGIOUS EDUCATION ASSOCIATION associations, in the young people’s societies, in the Sun- day school and in the home, there are earnest and effect- ive efforts in this direction, and these should fill our hearts with cheer and hope. Other of these efforts are to have the attention of this Convention; just now we are thinking of the home and its Bible study and teach- ing. ‘Disciplines,’ to speak pedagogically, are the desiderata here. The American Institute of Sacred Literature has rendered exceptionally valuable service in this direction in its courses for Bible study adapted to all grades of ability and shades of personal desire. These courses, or others designed for the private home study of parents and the older members of the family, should be made a part of the educational equipment of every Christian church. The daily Bible readings arranged so that the whole Bible may be read in course within a definite period, used in many churches, is an effort in this direc- tion—a rather feeble effort, but not without its value. The home department, now being pushed by the Sunday- school organizations, is another effort in the same direc- tion which, excellent as it is, might be greatly improved in its value to the educational effectiveness of the home. But in addition to these efforts there ought to be a distinct curriculum for home teaching as well as for home study. There is no reason why the two purposes should not be combined in one effort. For example, as the home teaching begins the education of the child, there ought to be provided for mothers a usable course of Bible lessons for the young children. This would be a series of Bible stories. There are now child’s Bibles, Lives of Jesus for children, and books of Bible stories. These have varying degrees of merit; of the poorest it can doubtless be said that it is better than nothing, and of the best that it hardly meets the demands of the situ- ation with which we are confronted. But surely such a RELIGION IN THE HOME 117 series of Bible stories could be prepared in the very words of the Bible, except where occasional departures from the words of Scripture were necessary in the inter- ests of clearness or brevity. One series might be made up of stories from the Old Testament, another from the life of Jesus, another from the lives of the apostles and the early church. These should be printed in the most attractive form of the modern children’s books, with illus- trations. It should be part of the plan that the stories should be read and re-read to the child, and if possible by the child, until they are known by heart. Anyone with experience in reading to children knows that the familiar story, the story they have heard every day for a month, is the story of all others they want to hear on the first night of the next month. They never tire of a good story, and the Bible is full of good stories. Another advance in the same direction should be made in the matter of hymns and prayers. There are certain well-known hymns of the church which every child nurtured in a Christian home ought to know, and there are certain forms of prayer of which the same may be said. Some of these, both hymns and prayers, are in the Bible, and some are in use in Christian churches. These ought to be put together in an available and attract- ive form for the use of mothers who should have their children commit them to memory. You perceive that I am old-fashioned enough to believe that the teaching of objective truth is a function of the home. The pathway to freedom is a knowledge of the truth. ‘Ye shall know the truth, and the truth shall make you free.” We desire much the conversion of the children, but our desire is only to be accomplished through a knowl- edge of the truth as it is in Jesus Christ. I confess I do not have that fear of explicit forms of truth which is sometimes thought —mistakenly,I believe — to be incon- 118 RELIGIOUS EDUCATION ASSOCIATION sistent with wise pedagogical methods. The antithesis is not between a creed and no creed, but between a good creed and a bad one. It is not the experience of the world that as a home swings away from a creed it swings nearer to God. I therefore believe that the formularies of our Christian doctrine to be found in Scripture, in hymns, in liturgies, and in creeds and catechism have their persisting value in the home instruction of the child. To teach objective truth must always remain a most effective method for the formation of character. 4. Let the home have Christian parents who know God and are under the power of his Spirit. ‘The best way to secure good health is to select your grandfather,” and the best way for a child to obtain the wisest and most resultful home training is to be born into the society and under the transforming influence of a Christian mother and a Christian father. The daily life of a man who walks with God will bring the daily life of his child into the presence of God. The daily life of the woman who is a friend of Jesus will bring her children into the society of Jesus. This piety must not be artificial, nor sentimental, nor intellectual, nor formal, nor supra-mundane, nor unmind- ful of the value of wise means. It must be all that it is possible for human piety to be —warm, thoughtful, sym- pathetic, unselfish, tactful, real, genuine. But what I am now saying is that there must be such piety. It is indispensable, if there is to be any effective rearing of the child in religion through the agency of the home. The besetting sin of today is the leaving of God out of the account. The dangerous heresy of today is the notion that men may find God without Jesus Christ. The beginnings of both are to be found in the home, even Christian homes. Through the neglect by parents of the outward formalities of religion in the home, as seen in the family altar and a blessing at the table, RELIGION IN THE HOME 119 through the more serious neglect of giving religious instruction, through the fatal neglect of showing in character and conduct to their children that they know God, that they regulate their lives by his will, that their supreme desire is to love the things he loves and hate the things that he hates, that Jesus Christ is their Savior, Friend, and Lord of Life—through this neglect the children grow up in the sin of sins and heresy of heresies; God is not in their thoughts and Jesus Christ is not in their lives. The home where Christ is enthroned and God is known is the home in which moral and religious education is best promoted and brings forth its most perfect fruit. REV. JEAN F. LOBA, D.D., PASTOR FIRST CONGREGATIONAL CHURCH, EVANSTON, ILLINOIS It is well that in the preceding addresses attention has repeatedly been called to the sacredness of personality, for this fact lays emphasis on the sacredness of the family through which alone the individual is integrated in society. Forman does not become directly a member of society, but mediately through the family. He is first a member of the family, and that becomes the unit of society. A quaint and fresh old writer of Geneva has said that every man sees the world over the threshold of his own shop. We may modify this by saying that every man must see the world over the threshold of his own home; for the family is not only the cradle of the human race, it is also the mightiest of the schools of humanity. It is the school of schools. Not only do children receive from parents their flesh and blood, their color and frame, but their spirits— not only the fibers of their bodies, but the very tone and temper of their souls. The habits of thought and speech formed in the home are more persistent than those they may learn under any other influence. The grammar spoken in the schools by the 120 RELIGIOUS EDUCATION ASSOCIATION children is not that taught by the most careful and painstaking of teachers, but is generally that spoken with father and mother, with brother and sister; and all the efforts of the teacher to cultivate in the pupils a prac- tice of correct English, when the custom of the home is other than this, reaches but a little way. It is interest- ing in this connection to notice the fact that in the Swiss and German universities the lectures are generally given by the professors in the noblest tongues, in the purest French or German; but the moment the pupils turn from the lecture-room they speak to one another and to their teachers in the patois or dialect of the home, the street and the market-place. So persistent are the habits inculcated in the home that far into mature life and into different countries man betrays the character of the home whence hesprang. Families are the nucleated centers of civilized, or barbarous, forms of social life. They are the centers of civilization or of heathenism. What these are in the aggregate, society is. We are coming to realize that it is almost useless to reach after and uplift men one by one in our slums; that if the slums are to be cleansed at all, it must be by creat- ing in them homes of purity and elevation in moral and mental life. We are coming to see that the character of the individual is largely but the expression of the char- acter of the family from which he came, It is for this reason that every effort is now being made to establish settlements as social centers in the wretchedness and density of our cities. They are the organized centers of home life and pure ideals. But the family is not only the school of character; it is also the very citadel of either virtue or vice, of Christianity or heathenism. Our missionaries, both at home and in foreign lands, are coming to feel that churches and schools are of them- selves insufficient to create a new civilization, and that they must be supplemented by homes of the highest RELIGION IN THE HOME 121 Christian ideals. A Hindu gentleman, educated in the Christian College at Madras, recently said, “If you wish to reach India, you must reach our women and our homes. Until Christianity lays its hand upon wives and mothers it cannot hope to reach the men.” This truth is as applicable to our own as to any other land. The home is the citadel of our civilization. One of the most instructive facts of history is found in the conditions which were discovered in the valleys of Piedmont and Dauphiny in France. Here for centuries subsisted a people of the simplest character and of the loftiest morality and piety. They had neither schools, libraries, ncr churches, outside of the family. Through- out the Middle Ages, during the chaos and confusion, the feuds and wars between state and church, the storms raged about these secluded valleys; politics changed, ecclesiastical power waned. But when the storm began to lull at the opening of the Reformation, here were found centers of life and light which had been kept untouched either by the political ambitions or the moral corruptions which had invaded every other part of Europe. The families of the Waldenses had proved to be the cradle and the citadel of the simplest faith and the purest morals, the heart and the inspiration of which had been the Bible. We hear these days very much about the power of education. The school, the college, and the university are at the front; but Herbert Spencer in his recent book, which he tells us is to be his last, calls our attention to the utter failure of education, as it is now conducted, to create any high and dominant ideals. He says he is weary of the cry, ‘‘educate, educate, educate!” Is this not due to the fact that the source of our social and national life is not in the school, but in the home? Here is formed that which is more precious than any intellectual treasure or the treasures of the library— character, without 122 RELIGIOUS EDUCATION ASSOCIATION which no people can long exist. But when we come to the question of reaching the home with religious and moral instruction, we meet with serious obstacles. The very sacredness of the family, which we dare not violate and must protect, is itself a bulwark against our efforts to reach and change its ideals. And yet the question is not hopeless—it must not be hopeless. If the highest civilization is to be reached and saved, the family must be reached. And already many instrumentalities are being employed to carry even into the sacred precincts of the home the saving power of a pure religion and a high ethical ideal. Home cir- cles are being formed, home schools organized. The church and Chautauqua circles are reaching the families of our land, and are clearly efforts toward accomplish- ~ ing the thing which most of all needs to be accom- plished. It is vain for us to expect that our boys and girls will come from homes of low, material, commercial ideals with noble aims. And we are discovering that the slums are not the only sources whence our prisons and penitentiaries are being recruited, but that too frequently homes of so-called culture and refinement send forth sons and daughters without due moral and religious training into the well-nigh irresistible temptations of the world. This, then, is one of the subjects which the contem- plated organization proposes to itself—to reach the homes of our land with the purest literature and, as far as may be, to organize the homes into circles for the cul- tivation of high ideals, so that the very tone and charac- ter of this nursery of civilization shall be made and kept pure and safe. It is more than mere accident that the early apostolic church was so commonly organized in the family, in the home, the household. For this was put- ting the saving salt into the very spring and fountain of all the social life of the people. Nor is it an accident : s that today, after all the persecution, the exile, the oppression, and the robbery that man has been able to devise and execute against the Jewish people, that great race, without country, without social or political power or prestige, is still everywhere intact; the family life is practically the same, the invincible citadel of its national and religious ideals. When we shall have made the home intelligent, pure, and religious, we shall have saved and established our nation and our country. For the family is the fountain- head of our civilization. RELIGION IN THE HOME 123 RELIGIOUS AND MORAL EDUCATION THROUGH PUBLIC AND PRIVATE SCHOOLS CHARLES H. THURBER, Pu.D., EDITOR EDUCATIONAL PUBLICATIONS OF MESSRS. GINN & CO., BOSTON, MASSACHUSETTS United in the topic of this paper are two subjects, as to the relations of which there is difference of opinion -and difference of practiceas well. Ina pamphlet recently issued by the Paulist Fathers I find this statement of the Catholic position: ‘“Nor do-they believe that morality and religion are separable; that men will revere the law if they ignore the lawgiver. Now, since morality has divine sanction, to attempt to teach its principles without reference to the Divinity is to ignore the lawgiver; yet just as surely as you speak of the Lawgiver, so surely do you trench on the ground of doctrinal teaching.” That this view is held by other religious bodies is sufficiently proved by the multitude of denominational schools. And yet, in practice, so far as the public schools are concerned, religion and morality are no more connected than two remote planets whose orbits never meet. Nobody, I take it, objects to the teaching of morality in the public schools; generally it is recognized in some formal way in the curriculum. But specific religious teaching is practically banished by law from every public school in this country, so far as I am informed. This is a very modern condition. The fathers of our common schools had no such notion. Luther had as much as anyone to do with starting state support of popular education, and with him the maintenance of schools was always for two purposes—the welfare of the church and the prosperity of the state. He says: 124 RELIGION AND MORALITY IN SCHOOLS 125 I maintain that the civil authorities are under obligation to com- pel the people to send their children toschool. .... For our rulers are certainly bound to maintain the spiritual and secular offices and callings..... If the government can compel such citizens as are fit for military service to bear spear and rifle, to mount ramparts and perform other martial duties in time of war, how much more has it a right to compel the people to send their children to school, because in this case we are warring with the devil whose object it is secretly to exhaust our cities and principalities of strong men, to destroy the kernel and leave a shell of ignorant and helpless people, whom he can sport and juggle with at pleasure. That is starving out a city or country, destroying it without a struggle, and without its knowledge. Of the Reformation, Bréal says that ‘‘it contracted the obligation of placing everyone in a condition to save himself by reading and studying the Bible.” Luther, who did so much to furnish a powerful motive for read- ing the Bible by translating it into the vernacular, sup- plied the chief reading material of the next three centuries. And what of Ignatius of Loyola, the great Catholic educator of Luther’s generation? The Jesuit society which he founded has always devoted itself chiefly to education, and the very first sentence in the Ratio Studt- orum refers to the ‘abundant practical fruit to be gath- ered from this manifold labor of the schools,” that fruit being ‘“‘the knowledge and love of the Creator.” Ona statue of Christ before one of their colleges is this inscription: For Thee these meadows smile, and, on the hill-top smoothed away, these beds bedeck themselves with flowers; and the youth from every clime unfolds, in virtue and in science, the hopes of Christian manhood. The Jesuits have dealt with secondary and higher educa- tion, it is true, but the other teaching bodies that arose in the Catholic church to care for elementary education and the education of women were, it need scarcely be said, permeated with the same religious spirit. 126 RELIGIOUS EDUCATION ASSOCIATION Comenius, the good Moravian bishop, who has been called the ‘“‘ Father of the Common School,” writes: That only I call a school, which is truly oficina hominum, where minds are instructed in wisdom to penetrate all things, where souls and their affections are guided to the universal harmony of the virtues, and hearts are allured to divine love. Pestalozzi, one of the noblest names adorning any pro- fession, writes: I am unwilling to bring these letters to an end without touching on what I may call the keystone of my whole system. Is the love of God encouraged by these principles which I hold to be the only sound basis for the developrnent of humanity ? Rousseau, who did much more for education than he generally gets credit for, and who had boxed the com- pass as regards religious belief, so far from leaving morality and religion out of his system of education for the natural man and woman, gives them both a very important place. He could preach better than he prac- ticed. Today, however, some might disagree with his dictum that — Every girl ought to follow the religion of her mother, and every wife that of her husband. If this religion be false, the docility which makes the mother and the daughter submit to the order of nature wipes out, in God’s sight, the sin of error. Being incapable of judging for themselves, they ought to accept the decision of their fathers and husbands as that of the church. Not to weary your patience further with quotations from the pedagogical fathers, let me say in a word that their views prevailed. They prevail today in the public schools of Germany and England. They prevailed far into this century in our own country. In Massachu- setts, for more than a century and a half from the found- ing of the public schools, Dogmatic religious instruction was given in them without let or hin- drance, This was one object that the founders of these schools had in view in founding them. .... The free use in the schools of the shorter catechism gave no offense. The frequent visits of the min- RELIGION AND MORALITY IN SCHOOLS 127 ister to the school to catechize the children were taken as a matter of course. In fact, the minister had a definite educational status assigned him by the school law. That this attitude was not peculiar to Massachusetts is shown in the famous passage from the Ordinance of 1787, creating the Northwest Territory: ‘ Religion, morality, and knowledge being necessary to good gov- ernment and the happiness of mankind, schools and the means of education shall forever be encouraged.” Montesquieu says: ‘“‘It is in the republican form of government that the whole power of education is abso- lutely needed.” If there were not good ground for believing that today we are in danger of departing from the order of the Ordinance of 1787 — first religion, then morality, then knowledge—and reading it first knowl- edge, then more knowledge, then more knowledge still, and are not using quite the whole power of education as Montesquieu declared a republic must—if this were not so, this Convention would not be in session. The causes that are responsible for the new condition are very complex. The change took place so gradually that no one can tell when it happened. In Massachusetts we find, in 1827, a law declaring ‘“‘that school commit- tees should never direct to be used or purchased in any of the town schools any schoolbooks which were calcu- lated to favor the tenets of any particular sect of Chris- tians.”” This was, in great measure, only a recognition of a condition that already existed, for such a law could not have been placed on the statute books if the public sentiment to enforce it were not already powerful. But the New England Primer and the catechism did not leave the schools all at once. They were saying farewell for half a century. The multiplying of religious sects con- tributed powerfully to the movement. Since the schools could not teach the peculiar doctrines of every denomi- nation, they became neutral ground. This was the easiest way out of that difficulty. 128 RELIGIOUS EDUCATION ASSOCIATION But another element entered in, less obvious, difficult to catch in the act, perhaps for the most part uncon- scious, yet, we must believe, most powerful. This was a subtle political feeling, rather than doctrine, that is part and parcel of our national idea. In regard to the schools, this influence, I believe, shows itself in two directions. The new nation was inclined at first to break with all the forms of the government against which it had rebelled. Many of the colonists had crossed the seas to escape from a state church; and while they seized the opportunity, as in Massachusetts, to make their own church the state church, yet when other denominations grew powerful, the natural tendency was to separate state and church absolutely, so that the spec- tacle of one denomination tyrannizing over another might not be repeated in the New World. On the other hand, it soon became evident that the new nation had a most interesting and important experiment on its hands. This was nothing less than the reconstruc- tion of the Tower of Babel. Immigrants streamed in from every land, speaking all the tongues that sprang up from Babel’s ruins, and out of them a homogeneous people had to be constructed. What was the agency to rely on to do the work? Not the church, manifestly, for every ship brought a new sect. So it must be the school, and so the school became ‘‘the symbol of an eternal unifying spirit.” Some such underlying forces as these must have wrought for present conditions, for, although there is no central school authority in the United States and each state acted by itself when the time carne, each being a law unto itself in school matters, yet the result was every- where practically the same. Now it is time to look seriously at the present situa- tion. What are the facts as to moral and religious teach- ing in our schools today? No one, to my knowledge, has studied that question so thoroughly as an English RELIGION AND MORALITY IN SCHOOLS 129 scholar, who came over here on the Gilchrist foundation some three years ago especially to look into this very matter, and published two substantial volumes giving the result of his inquiry. In these pages we may see ourselves as others see us. Professor Mark, in summing up his observations, finds that — With the exception of the partly scientific, partly moralizing teaching of temperance under the name of physiology, it is very uncommon to find anything upon the time-table under the name of character lessons or lessons in morals. The direct moral teaching is: (a) in connection with the formation of good habits, such as cleanliness or kindness; (4) taken up as part of the opening exercises for the first five, ten, or fifteen minutes of morning school; or (c) associated with class mottoes, or with selected quotations written upon the blackboard. The Massachusetts state law contains this paragraph: It shall be the duty of all instructors of youth to exert their best endeavors to impress on the minds of children and youth, committed totheir care and instruction, the principles of piety and justice and a sacred regard of truth; love of their country, humanity, and uni- versal benevolence ; sobriety, industry, and frugality ; chastity, mod- eration, and temperance ; and those other virtues which are the orna- ment of human society, and the basis upon which a republican con- stitution is founded; and it shall be the duty of such instructors to endeavor to lead their pupils, as their ages and capacities will admit, into a clear understanding of the tendency of the above-mentioned virtues to preserve and perfect a republican constitution, and secure the blessings of liberty, as well as to promote their future happiness, and also to point out to them the evil tendency of the opposite vices. I know that many courses of study presented for cities contain regulations similar in character to this law, and I presume that practically all do. Here isa formtypical of many others: In all grades teachers should embrace every convenient opportu- nity to instruct their pupils in morals and manners. The following list of topics will supply bases for many interesting talks: Duty to parents, to brothers and sisters, to playmates, to the aged, to the poor and unfortunate, to the ignorant and stupid, to strangers and foreigners, to the public, to one’s country, 130 RELIGIOUS EDUCATION ASSOCIATION Home manners, table manners, school manners, street manners, manners in public assemblies and in public conveyances. Industry, punctuality, order, economy, honesty, truthfulness, cleanliness, self-respect. Other topics will be suggested to the thoughtful teacher by occurrences that come under her observation in the schoolroom and elsewhere. This is all excellent, but there is one weak point where it would not be surprising to find the system breaking down every now and then, and I must digress for a mo- ment to offer a criticism and a positive suggestion. Is it to be expected that all teachers will, without any spe- cial preparation, be able to give “interesting talks,” to quote the language of the ordinance, on all the difficult and delicate topics therein specified? How many in this audience would like off-hand to face a body of forty to sixty children, the keenest critics in the world, and give them an “interesting talk” on their duty “to the ignor- ant and stupid”? With the best will in the world, the average teacher might not make the talk either interest- ing or profitable. This partly explains why direct moral or religious teaching is often thought to be of very doubtful value in the schoolroom. Moral or ethical knowledge no more comes naturally of itself to the teacher than to anyone else. It has to be learned like anything else; and especially if it is to be presented to others must it be learned in some orderly and sys- tematic way. My constructive suggestion is this: Let provision be made for the teacher to learn this subject, I have not been able to examine the courses of study of many normal schools, nor many of the examination papers set for applicants for teachers’ certificates, but my impression is that at present training in morals is nowhere recognized as a part of the teacher’s preparation. That the teacher is expected to be of good moral character, and almost universally is so, goes without saying; but the possession RELIGION AND MORALITY IN SCHOOLS 131 of personal morality no more qualifies for teaching moral- ity than does the fact that I personally (so far as any- body knows) possess a perfect outfit of bones, muscles, arteries, veins, lungs, stomach, liver, and all the rest, qualify me to be demonstrator in anatomy in a university medical school. It is certain that formal text-books in morals have never been successful in schools in this country. The instruction must come all from the lips of the teacher. All the more reason that we should see to it that the teacher is at least offered the opportunity for special preparation. Direct religious exercises in public schools seldom yo, or are allowed to go, farther than the reading of the Bible. The law in the several states varies not a little. In New York pupils cannot be compelled to attend religious services, and the law gives no authority, as a matter of right, to use any portion of the regular school hours in conducting any religious exercises at which the attendance of pupils is made compulsory. Some places —the cities of Rochester and Troy, for example, unless the rule has been changed very recently— forbid any religious exercises. Bnt the opening of the school with Bible reading and some form of prayer is generally con- sidered unobjectionable and desirable. This is per- mitted unless some one in the community objects and calls the matter to the attention of the state department, when the department immediately enforces the law. In other words, the Bible may be read, if no one objects, but must not be read if anyone objects. Massachusetts requires some portion of the Bible to be read daily in the public schools. In Missouri the trustees may com- pel Bible reading. In Illinois a student may be expelled for studying during the reading of the Bible. In Geor- gia the Bible must be used in the school. lowa leaves the matter entirely to the judgment of the teacher and permits no dictation by either parents or trustees. In 132 RELIGIOUS EDUCATION ASSOCIATION Arkansas the trustees settle the question. In North and South Dakota the Bible may not be excluded from any public school, and may be read daily for not to exceed ten minutes, at the option of the teacher. In most states that permit Bible reading no pupil can be com- pelled against his parents’ wishes to take part in the read- ing or to be present during the reading. But in Maine a child expelled for refusing to read the Bible cannot recover damages. Arkansas forbids the granting of a certificate to a teacher who does not believe in a Supreme Being, and Rhode Island recommends the rejection of any teacher who is in the habit of ridiculing or scoffing at religion. Washington prohibits the read- ing of the Bible in the schools ; Arizona revokes the cer- tificate of any teacher who conducts religious exercises in school; and in 1890 the supreme court of Wisconsin decided that the reading of the Bible in the public schools is unconstitutional. In 1869 the Cincinnati school board was upheld in forbidding the reading of the Bible. The same action was taken in Chicago in 1875, and in New Haven in 1878. New Hampshire requires that ‘‘the morning exercises of all the schools shall com- mence with the reading of the Scriptures, followed by the Lord’s Prayer.” Pennsylvania says: ‘‘ The Scriptures come under the head of text-books, and they should not be omitted from the list;” in 1895 the Bible was read in 87% per cent. of the schools of the state. Vir- ginia seems to have no law on the subject, but the Bible is generally read. South Carolina also has no law on the subject. The Bible is not read in any of the schools of Utah. In 1896 reports on this subject were gathered from 946 superintendents, representing all parts of the coun- try. Of this number 454 reported the Bible as read fn all their schools, 295 reported it as read in part of their schools, and 197 reported it as read in none of their RELIGION AND MORALITY IN SCHOOLS § 133 schools.’ The law ranges, as you have observed, between absolute prohibition of Bible reading; permitting it when no one objects, but not otherwise; leaving it to the option of the local authorities, either trustees or teacher; and requiring it, either leaving the amount and method to the option of the teacher or prescribing a very limited amount of reading daily. At the best, this is not much—not much of the Bible, and almost nothing in the way of effective teaching. But it is well to understand that there are laws governing this matter, and that we are not dealing with a question that can be settled off-hand in a religious gathering or a teachers’ convention. If there is not more direct religious teaching in our schools, at least it is not the fault of the teachers. Nor can there be more than there is now, unless the laws are changed. Referring to the reasons I have suggested for the enactment of these laws, and with a knowledge of the lurking danger of sectarian strife, we cannot escape the conviction that we have here a most difficult and delicate problem. But Kipling says that the American turns A keen untroubled face, Home, to the instant need of things. To state the problem clearly, with no blinking of unpleas- ant facts, is the first step toward discovering the ‘ instant need.” Is the problem insoluble? If so, the sooner we make up our minds to that fact the better, that we may not spend our strength tilting against wind-mills. I cer- tainly have no ready-made answer. But I think I see the first step. I have often been appealed to by a pupil to help read a problem: “If I could only read it, I know tSee the report of the Chicago Woman’s Educational Union, 1896; Bardeen’s Common School Law, and Cooley on TJorts. It is quite possible that some recent legislation which has not come to my attention may have modified slightly the laws as I have just stated them, but they are substan- tially accurate today. 134 RELIGIOUS EDUCATION ASSOCIATION I could solve it.” What teacher has not heard that wail? The first step is to read our problem right. To that end we must have more facts, all the facts. This Conven- tion, or rather the organization which will, we all hope and believe, grow out of it in some permanent form, has, I take it, no more pressing duty than to get full and exact information bearing on every phase of this subject. The second practical, constructive suggestion that I ven- ture to offer is just this, that somebody get these facts. Professor Mark, to whom I have already referred, got a good many facts, and his reports will be of immense suggestiveness to whatever person or committee takes this investigation in hand. Only let the investigation be in strong hands, free from every chance of suspicion of ulterior motives. The first step must be the collection and classification of our material. Did time permit, it would be interesting to see in detail what the other great civilized nations, especially France, Germany, and England, are doing for moral and religious training in the public schools. As you know, there is no divorce between church and state in Eng- land and Germany, and both provide as definitely for instruction in religion as in any other subject. Bauer- meister’s great work gives no less than 338 huge pages to the details of the method and materials for religious instruction in the secondary schools, or high schools ; and, moreover, treats religion first of all the subjects of instruction. Latin comes next, with 255 pages, nearly 100 pages less than religion; and the study of Latin is not neglected in Germany, as everyone knows. The official programs of instruction in the lower primary schools in France are divided into three parts, treating respectively of physical, intellectual, and moral educa- tion. Under the last head the work for each grade is indicated with great minuteness. This outline is most interesting and suggestive, and I wish there were time to = 4 RELIGION AND MORALITY IN SCHOOLS 135 give it in full. One subdivision is headed ‘The Soul,” another “ Duties toward God,” and the word “God” frequently appears. I am not yet fully persuaded that more emphasis upon the mere literary study of the Bible will result in much. The Bible was once almost the only reading book, in school and home. The appalling increase in printed matter—I will not say literature—made it inevitable that something else should be read in the sum total a great deal more than the Bible. Tastes change in litera- ture as in everything else. Every now and then we read of the “revival” of some author, a ‘Shakespeare revi- val,” ‘ Milton revival,” ‘“‘ Dickens revival,” and the like. There is no reason why there should not be a “Bible revival’’ as well. Let us hope there may be, and for literary purposes a revival of the King James version, too. Yet the mere Uierary study of the Bible will pro- duce, I imagine, mainly “terary results. But there are two mighty influences constantly, and one of them at least consciously, operative in our public schools in the interests of morality and toa large extent of religion. The first is the study of literature, which is gaining an ever larger place in our school curriculum. Great care is exercised in the selection of this literature, but the greatest care is none too great. The werld’s best literature mirrors the most instructive experience of the race. Here all the passions and the virtues that have ever lorded over the kingdom of man’s soul are seen in their action, reaction, and results. Here the child may learn all the lessons of experience without paying the very large fees which that school exacts. Interest is spontaneous and genuine. Only, in order to bring out the lessons that should appear the teacher needs all culture and conscience, all tact and tenderness. Less recognized, but most potent, I must believe, is the influence of school music. Music, I know, is called 136 RELIGIOUS EDUCATION ASSOCIATION a “fad,” with which epithet men habitually denounce what they do not understand. But, quite aside from its emotional and esthetic value, school music may be a most potent moral and religious force. Here is a song I hit upon in a popular school music reader, for third- grade children, that is, children about eight years of age: Loving Shepherd of thy sheep, Keep me, Lord, in safety keep; Nothing can thy power withstand ; None can pluck me from thy hand. Loving Shepherd, ever near, Teach me still thy voice to hear; Suffer not my foot to stray From the strait and narrow way. Another: As the twilight shadows O’er the mountain creep, Happy little children Lay them down to sleep. Tiny hands are folded For the evening prayer, Sweet confiding voices Ask the Father’s care. Tis the dear petition, Old as English speech, Which adoring mothers To their children teach. Hear them say: “I pray Thee Lord my soul to keep!”’ Thus the little children Trusting go to sleep. Hundreds of such songs as these are sung by hundreds of thousands of children in our public schools every day. With this in mind, let us be wary in joining in the hue and cry against school music as a “‘fad.”’ A dozen other agencies might be mentioned, all of which are working powerfully for righteousness through RELIGION AND MORALITY IN SCHOOLS 137 our public schools. The last report of the United States commissioner of education has, for the first time I believe, a section devoted to ‘‘ Educational Pathology,” which dis- cusses these topics: institutions for preventing social dis- eases ; saving boys from crime; the ‘‘junior republic” — government of boys, for boys, by boys; and school gov- ernment. It includes, by the way, the constitution drawn up by the pupils of one of the schools of Chicago for their own government. The observance of special days is also utilized for impressing moral lessons from the lives of great men. Long, indeed, would be the mere catalogue of all the useful expedients resorted to by those in charge of our schools, to further the cause this Con- vention aims to promote. Nowhere may you look for more intelligent, sympathetic, and devoted co-operation in this movement than among the school-teachers of this land. Nor can we doubt that intelligence is itself a moral force. You are all familiar with the story of the Jukes family, that classic set of vagabonds and criminals. But not so many may have read Dr. Winship’s little book Jukes-Edwards, in which he sets side by side the his- tories of the family of Max Jukes and Jonathan Edwards, The mere facts are reverberatingly eloquent. Of the descendants of Max Jukes 1,200 were traced by Mr. Dug- dale, of whom 310 were professional paupers, 400 were wrecked physically in early life by debauchery, 60 were habitual thieves, 130 were criminals convicted more or less often of crime,and 7 were murderers. The descendants of Jonathan Edwards were not so easily classified, but there were 60 eminent physicians, more than 100 clergymen, missionaries, and theological professors, and 80 at least reached high political preferment. There were 100 law- yers, 30 judges, and Theodore W. Dwight; and at least 120 were graduated from Yale College alone. No sacri- fice was ever too great for the members of that family in 138 RELIGIOUS EDUCATION ASSOCIATION order to get an education. The moral and religious ele- ments were, of course, always strong in the family. But what a contrast between the illiterate Jukeses and the literate Edwardses! The probability is always strong, and this isa hope- ful fact, that morality and knowledge were not linked together fortuitously in the Ordinance of 1787, but tend naturally to go hand in hand. The people do not want unmoral schools. Political considerations may make it seem impracticable to do much in the public schools for specific religious teaching. But no one objects to the constant teaching through literature and song, and a score of less noticeable agencies, that is going on all the time. The educators of the land are united for moral teaching in the schools. But they cannot have too much help from enlightened public sentiment; they cannot have too much expert assistance, provided that it is ren- dered wisely, sympathetically, intelligently. In many of their efforts in this direction schoolmen have hereto- fore been hampered by a misunderstanding of their aims and motives. This Association may and should bring up the reinforcements that shall win the battle. JOHN W. CARR, A.M., SUPERINTENDENT OF SCHOOLS, ANDERSON, INDIANA I wish to express a faith rather than to submit a plan: a faith in the possibility and practicability of religious instruction being given in the public schools without offense; a faith that moral education, the stone that has been so long rejected, will become the head of the corner. This faith is not based on any plan I have to suggest, but rather on a deep and abiding necessity — a necessity which we all feel and realize. In a recent address, President Eliot made a sweeping and fearful arraignment of the public schools because of RELIGION AND MORALITY IN SCHOOLS § 139 the great prevalence of drunkenness, gambling, riot- ing, misgovernment, and almost every other form of vice and crime. However much we resent the arraign- ment, we all feel and know that in some way the public school has not touched and quickened the heart and conscience of the nation as we had hoped it would do. Is it possible that in our progress and prosperity we are forgetting the God of our fathersP Are we wandering away after strange gods—-Mammon, Astarte, Bacchus, and other heathen divinities? In discussing the great anthracite-coal strike, President Roosevelt said in substance: We do not need a new philosophy to solve this problem; we only need to put in practice the well-known and oft-tried precepts of the Bible, the doctrine of the golden rule. And so our people are realizing more and more that the practice of the Christian virtues is the one thing most needful in the solution, not only of this problem, but of every problem —social, commercial, political, public and pri- vate. Men and women everywhere are looking about, endeavoring to find a better way to develop a higher type of manhood and womanhood, how to disseminate and perpetuate the nobler Christian virtues. And so we are asking the government if it cannot do more. We are asking the home if it cannot do more. We are ask- ing the church if through all its varied agencies it can- not do more to make men morally better, truly religious. Finally, we are asking the public school, the youngest child of democracy, if it too cannot do more, vastly more, to promote the religious and moral education of the people. I am aware of the fact that many serious difficulties are encountered the moment we attempt to give any form of religious instruction in the public schools. All shades of religious opinion are represented in this coun- try, and no one is or seeks to be dominant. It is not 140 RELIGIOUS EDUCATION ASSOCIATION only undesirable, but utterly out of the question, to attempt to teach the particular religious tenets of any denomination, or dogmatic theology of any kind. It would be repugnant to tax Protestants in order to teach their children the Roman Catholic catechism, or to tax Catholics to teach their children Protestant dogma. Even an attempt to introduce such religious education into the public schools would prove disastrous. No public money can or should be used for such a purpose. It is, therefore, evident that if any religious instruction at all is given in the public schools, it must be of that broad, universal kind which is practically held in com- mon by all of our people—Jews and Christians, Protes- tants and Catholics, church members and adherents of no religious sect. The question is: Is there such a body of religious truths? If so, can they and should they be taught in the public schools? I for one believe that there are such religious truths, and that it is possible to teach them, not only without offense, but to the edification of all. Of course, I recognize that this is a disputed question, yet it seems to me that the following are broad and universal enough to be taught without giving reasonable grounds of offense to anyone. I not only believe that these may be taught, but that in many schools they are already taught, and that a knowledge of them should be the heritage of every child. It is true that the number of religious truths that may safely be taught in the public schools is small compared to the whole body of religious truth, yet they are fundamental. The religious instruction given in the public schools cannot take the place of that which should be given in the home and the church. Neither, in my opinion, can the religious instruction given in the church and the home take the place of that which should be given in the public schools. The one is supplemen- tary to the other—each a part of the whole. What, RELIGION AND MORALITY IN SCHOOLS 141 then, are these religious truths that should be taught in the public schools? 1. Belief in God. The belief in God as the Creator and Ruler of the universe is held practically by all our people. This belief is fundamental, not only in religion, but in science, politics, philosophy, and life. The God- idea permeates our literature, music, history, science, and law. It is an ennobling thought that this world is not founded on chance, but that there is a supreme Intelli- gence that directs all things, that controls all things. This belief carries with it the doctrine of the fatherhood of God. God is regarded as a loving Father, and as such we render to him adoration and praise. 2. The brotherhood of man, The fatherhood of God presupposes the brotherhood of man. Children cannot be taught this great religious truth too early. This fact once fully comprehended causes each child to feel the kinship of the race. Respect for the rights of others, honesty in dealing with our fellows, rules of politeness —all are based upon recognition of the brotherhood of man. Certainly the school can teach this without offense. 3. The value of life. It is of the utmost importance that children have some conception of the dignity and value of life. If they understand that every act, every thought, every hope, and every aspiration lifts them to a higher plane—near God—or drags them down, then living has a new significance. The thought of immor- tality is calculated to make one more thoughtful, more considerate, than if life is regarded merely as ‘‘a tale told by an idiot, full of sound and fury signifying nothing.” 4. The moral order of the universe. That there is moral order in the universe is a truth that should be known and recognized by every youth. He should know that good and evil have their recompense of 142, RELIGIOUS EDUCATION ASSOCIATION reward or punishment ; that every rational being is held responsible for his deeds, and that every act and every thought leave their traces upon soul and body. We may wear a mask, pretend to be what we are not; but in a thousand ways the mask is snatched off, exposing our nakedness and deformity, revealing our real character. We cannot escape from ourselves. The moral law is binding upon us. However secret may be the act, be assured ‘‘our sins will find us out,” and that ‘‘ even-handed justice will commend the ingredients of our poisoned chalice to our own lips.” But however much men may differ in reference to religious education in the public schools, there is no dif- ference of opinion in reference to the advisability, yes the necessity, of moral education. No other class is so dangerous to society as the highly educated criminal. If the state omits moral instruction in the public schools, it does so at its peril. While it is possible for a man to be moral without being religious in the theological sense, yet no one can be truly religious without being moral, for morality is an essential part of religion. St. James says: ‘‘Pure religion and undefiled before God and the Father, is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.’ If we paraphrase this definition we have: ‘Pure religion is the performance of deeds of kindness and of mercy and the living of a high moral life.” It is one of the highest duties of the school to train chil- dren in morals. They should be taught their duty to themselves, to their parents, to their playmates, to strangers. They should also be taught their duty to the school, to the home, to the state, and to God. These should be taught by precept and example, and the chil- dren should be trained in the performance of them until they become fixed as habits. While there doubtless is virtue in training children to perform their duties as a RELIGION AND MORALITY IN SCHOOLS 143 rigid requirement, yet it should be the constant aim of the school to teach children to practice virtue from motives of love. The common things, even the drudgeries of life, are transformed when performed in love. How may religious and moral instruction be given in the public schools? What facilities do the schools afford for such instruction? What time is to be devoted to this work? What methods are to be employed? These are questions of great importance. In the time allotted to me I cannot hope to give a satisfactory answer to a single one of them. In fact, every teacher must, to some extent, answer each question in his own way. But if he be a true teacher, he will endeavor to answer them effectually. I shall venture a few suggestions. I. By the incidental and minor exercises of the school. Something can be accomplished in the way of moral and religious education by the proper use of the incidental and minor exercises of the school. By inci- dental and minor exercises I mean reading the Bible, prayer, appropriate stories and fables, memory gems, and music. The school day cannot be begun to better advantage than by singing, Bible reading, and prayer. Fortunately, I live in a state which declares by law that “the Bible shall not be excluded from the public schools of the state.’ This lawhas been on the statute books of Indiana for nearly half a century, and therefore may be considered as thoroughly established. Bible reading of course is not compulsory, but the Bible is placed in the public schools and its use left to the good judgment and conscience of the teacher. As a result of this, the choicest gems of biblical literature as well as the highest moral and spiritual precepts may be read and taught to the children. Many teachers keep the Bible at hand, and whenever there is an allusion to it, they at once turn to the biblical reference, thus disclosing to the children the matchless treasures of the Sacred Book. 144 RELIGIOUS EDUCATION ASSOCIATION Music, especially singing, has a fascination and power over children that is truly wonderful. It soothes and sub- dues their passions and awakens every noble emotion. The school day is always brighter and better if it is begun with a stirring song. If the children are tired and nervous or ill-tempered, a song will quiet them as oil upon a troubled sea. ‘‘Music,” says Luther, “is the art of the prophets, the only art which can calm the agita- tion of the soul.” Its moral and religious power has long been recognized by the church, but the school is just beginning to realize its value. 2. By a formal course in morals. A formal course in ethics often proves helpful in giving moral instruction. Such a course has long been in use in the Anderson schools, and time has demonstrated the wisdom of it. I cannot set forth details. Suffice it to say that some simple suggestions are given in reference to the best mode of developing kindness, truthfulness, honesty, and kindred virtues. The aim is to set forth the best method of using the different agencies of the school, such as songs, stories, memory gems, discipline, manner of instruction, etc., so as to give the best moral training. In carrying out such a course, no new subject is intro- duced, but the old ones are used to produce new and definite results—the development of moral character. 3. By co-operation. Teachers have long recognized the importance of co-operating with parents in the train- ing of children. They find this co-operation helpful in every line of school work—study, discipline, moral development. The home and the school working together are more than twice as effective as either work- ing alone. Of recent years much time and attention have been given to this co-operative work. Parents and teachers have exchanged visits and held consul- tations; mothers’ meetings and educational societies have been organized; the Hesperian and other move- RELIGION AND MORALITY IN SCHOOLS 145 ments have been launched, all of which have had for their chief object the unity of the home and the school. Such has been the success of these efforts that in many communities the most vexatious cases of school discipline have almost entirely disappeared and the moral tone of the whole community has received new vigor. The success of this co-operative movement between the home and the public school, perhaps more than any other one thing, has led to this wider movement which has for its object the federation of the home, the school, the church, and all other agencies and institutions thatmake forrighteousness. Ifthisorganizationis consum- mated, and can once become active and effective, another milestone will have been passed in our national history. 4. By the discipline and routine work of the school. The discipline and routine work of a well-regulated school furnish most excellent means for the moral, and to a great extent the religious, training of children. Here children are taught the so-called mechanical vir- tues —promptness, regularity, cheerfulness, industry, and obedience. These things are taught in no perfunc- tory way, but the children are drilled daily in the prac- tice of them — promptness and regularity in school attend- ance, promptness in obeying signals and commands, industry in the preparation of lessons, obedience to the commands and directions of the teacher and to the laws of the school, cheerfulness in all things. Here, too, children are taught the meaning of ‘‘ Thou shalt”’ and ‘‘ Thou shalt not’’—a lesson of the greatest importance to all Ameri- can youth. Here, too, they are taught self-control, self- reliance, and perseverance. Paul’s good counsel to the Thessalonians is not only preached but lived in every well-regulated public school. The disorderly are warned and admonished. The faint-hearted are encouraged and comforted. The children are taught to be patient with their lessons, and patient with one another. They are 146 RELIGIOUS EDUCATION ASSOCIATION taught day in and day out, year in and year out, to “ren- der evil for evil to no man, but always to follow after that which is good, one toward another and toward all.” They are taught to “rejoice evermore’’—rejoice in their school work, rejoice in their play, rejoice at home, at school, on the streets, wherever they may be; rejoice at Thanksgiving, at Christmas, and other holidays; rejoice, not only themselves, but give gifts, send kind messages, and make others rejoice. In everything they are taught to give thanks—thanks to one another for little kind- nesses shown, thanks to parents and teachers, and in many schools thanks to Almighty God. That they shall ‘ prove all things and hold fast that which is good,” is in the very warp and woof of the school. It is taught in mathe- matics, in science, in history, in literature. And finally, that ‘‘they shall abstain from every form of evil, and do good to all men as much as lieth in them,” is the sum- mation of all school discipline. We are only beginning to realize the possibility of routine work and school disci- pline in the moral, yes the religious, education of children. 5. By the course of study. Many subjects in the course of study may be taught in such a way as to give both moral and religious training. This is true even in the elementary schools. Here the child is taught the ele- mentary truths of mathematics. Here he is introduced to the beauties and wonders of nature in the study of geography, nature-study, and physiology. In the study of these he gets his first conception of the perfection, adaptation, and orderly arrangement of the different parts of his own body and of all nature around him. He should be taught from the very first that these things are not the result of chance, but that they are under law, and that such a law could only be the creation of an intelligent and beneficent Being. To the truly religious teacher this being is none other than God. In the high school the opportunities for religious RELIGION AND MORALITY IN SCHOOLS 147 instruction are even greater. The home, nay the church itself, does not have such an excellent chance to teach some of the fundamentals, not only of morality, but of religion. God manifests himself in history. His word,his law, and his love are portrayed in literature. The source of all wealth is his beneficence. He is regnant in phys- ics and chemistry and astronomy. His law and munifi- cence and power are recorded in geology; states are founded upon his authority and governed by his law. The public school that teaches these subjects, but fails to teach that there is a God, does so at its peril. 6. By the example of the teacher. But what are even these things compared to the example of a noble, Chris- tian teacher—one whose heart is in her work, one who sees in every child the image of God? With such a teacher in the schoolroom, the age of miracles has not yet passed. She anoints blind eyes and lo! they see new beauties in earth and sky; she unstops deaf ears, and they hear wonderful harmonies; she loosens fettered hands, and they perform deeds of mercy and kindness. She touches dumb lips, and they break forth into song. By a magic power she can exorcise evil spirits. She speaks to the spirit of laziness, and he departs. She says to the demon of stubbornness, ‘‘ Come out of him,” and he comes forth. She commands the devil of lying to be gone, and forthwith he goes. In her presence the good in every child blossoms and bears fruit. Industry becomes easy and pleasant; quietness an every-day affair, and kindness the rule of the school. Such a teacher becomes the guide, the inspiration, the ideal of the children—their true guardian angel. She “lures to brighter worlds and leads the way.’’ Some children are not reared in moral and religious homes; some do not have the refining and Christianizing influence of the church ; but it should be the heritage of every child to be taught in the public schools by a noble Christian teacher. RELIGIOUS AND MORAL EDUCATION THROUGH CHRISTIAN ASSOCIATIONS AND YOUNG PEOPLE’S SOCIETIES REV. WILLIAM G. BALLANTINE, D.D., LL.D., BIBLE INSTRUCTOR IN INTERNATIONAL Y. M. C. A. TRAINING SCHOOL, SPRINGFIELD, MASSACHUSETTS In addition to the Sunday schools, the church has two other great systems of organized religious work among the young. These are the Young Men’s Chris- tian Association and the Young People’s Societies. Each of these has a unique field. Each has done and is doing a work of vast extent and of inestimable value. Each stands today on the threshold of an incomparably greater intensive and extensive mission. The Young People’s Societies have not yet passed through the first stadium of their course. The Young Men’s Christian Associa- tion, which two years ago celebrated its fiftieth birthday, has had time to reach a much maturer stage, and is now doing far more that is distinctly educational.. So rapid indeed, of late years, has been this educational growth of the Association that few besides those immediately concerned have any adequate notion of its magnitude, or any perception of its tremendous significance. Here is an agency organized on the soundest business principles, controlled by men of the highest skill in affairs, owning in various cities of the continent 450 magnificent buildings worth $24,000,000, receiving for the equipment and support of its work in a single year $12,000,000, employing 1,800 paid officers, and enrol- ling more than 300,000 members, This organization ministers to the religious needs of men and boys of all classes. Fifty thousand of the railroad men, upon whose sobriety, efficiency, and fidelity our lives depend, 148 RELIGION IN YOUNG PEOPLE’S SOCIETIES 149 are already enrolled in its railroad branches. In our colleges and universities 40,000 students who are to be the leaders of thought for the next generation are now under its guidance. In the boys’ department more than 50,000 boys are being helped past the temptations of youth into Christian manliness. In the army, in the navy, among colored young men, and among the Indians, the Young Men’s Christian Association is felt as a mighty force for righteousness. Within five years, through the intelligent and devoted efforts of a few of our leaders, new energy has been infused into the department of religious work, and espe- cially into the department of Bible study. No man or woman who is interested in the purposes of this Con- vention should fail to procure and read the annual report of the International Committee of the Y. M.C. A. on religious work and the “Prospectus for Religious Work.”* Indisputably the Bible-study department of the Y. M. C. A. is now, in its materials and in its methods, in advance of all other agencies for religious education that the church possesses. The ‘‘Prospectus for Reli- gious Work” sets forth in detail forty courses of Bible study, varied, adaptable, practical, and designed to inter- est in personal study. These courses have been carefully prepared by experts, repeatedly tested in actual teach- ing, and thoroughly revised in the light of experience. They have been selected from many times their number. The Sunday schools and Young People’s Societies could not do better than at once to adopt some of them. It will be a sad oversight if Sunday-school workers who are now aroused to the need of something better fail to perceive the rich resources which the Y. M. C. A. offers ready to their hands. Last year 43,000 young men attended the Bible tThese can readily be procured by sending to the Committee, 3 West Twenty-ninth street, New York city. 150 RELIGIOUS EDUCATION ASSOCIATION classes of the Young Men’s Christian Associations. Great as this number is, it represents but the infancy of the movement. These men came to the buildings. The latest thought is to go at the noon hour and carry reli- gious instruction to the 4,000,000 men engaged in manu- facturing pursuits—the mechanics, the lumbermen, the miners, the mill operatives of all kinds. The thing is perfectly practicable. Its success has already been bril- liantly demonstrated in Cleveland, and now in 125 cities a beginning has been made with a weekly attendance of fully 30,000 men. If we wonderingly and admiringly compare the 20,000-ton steamship of today with the caravels of Columbus, if thus we compare the vast mills of the United States Steel Company with the single forge and anvil of the old-time village blacksmith, with equal wonder may we compare the equipment and machinery of the Young Men’s Christian Association with everything that the church has hitherto possessed for the promotion of religious education among young men. But we are here not simply to review and to rejoice in what we have. We are here to plan yet larger things. We are here not merely to encourage one another to renewed energy along familiar lines, but to open wholly new lines. Now one thing especially which I hope this Convention will make plain is that all over this country individual workers are coming to a broader conception of the scope of religious education. What I have to say applies just as much to the Sunday schools as to the Young Men’s Christian Associations and the Young Peo- ple’s Societies. Hitherto it has been generally assumed without discussion that religious education consists sim- ply in studying the Scriptures. Many of our Sunday schools are even called ‘‘ Bible schools,” to indicate this fact. Of the history of the Christian church for the last eighteen hundred years the mass of our young people Te RELIGION IN YOUNG PEOPLE’S SOCIETIES 151 grow up without a single idea, except possibly some vague notions about the Reformation. Of the present religious needs of the world and the agencies that are seeking to meet them, the mass of our young people never make any comprehensive and scientific study. Of the Christian religion, its progress and its problems, our young people have studied nothing nearer to themselves than the closing events of Paul’s journey to Rome, as if the Holy Spirit had done and spoken nothing through the church since the first century. But the necessity for a broader work is already felt by many of our best work- ers. The Epworth League is doing something in the study of church history. In many Young Men’s Christian Asso- ciations there are practical lecture courses and classes. In many churches there are men’s clubs, but these are largely for older people. What I plead for is the full recognition in our Sunday schools, in our Young People’s Societies, and in our Associations, of three necessary and indissoluble branches of religious education: first, the Bible; second, the his- tory of Christian life and effort; third, the needs and duties of the hour. To many persons the proposal to divide the time now given to Bible study and to place some other subjects beside the Bible will be most unwel- come. It will suggest the suspicion that this is the entering wedge of a movement to supersede the Bible altogether. But nothing could be farther from my mind. Let me illustrate what I mean. No earnest Christian could fail to enjoy teaching the sixth chapter of Gala- tians. How beautiful are those injunctions: ‘‘ Let us not be weary in well-doing; for in due season we shall reap, if we faint not. So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith.” But suppose that the teacher, after impressing this lesson upon his class, should take the next meeting to show 152 RELIGIOUS EDUCATION ASSOCIATION them how in the course of history these principles have worked out in saintly lives, and suppose that at the meet- ing following he should discuss our present opportunities for doing good; would that be neglecting the Bible or depreciating it? We teach with delight the parable of the good Samaritan. But we have no class to study whether any people are today being beaten, wounded, robbed, and neglected. When we come to reflect upon the narrow basis of our ordinary religious education, wonder grows that we attain as good results as we do. Take any average young man who has grown up in the Sunday school, the Endeavor Soci- ety,and the Y. M. C. A.; ask him about the system of poor- relief in the city. He can give no account of it. Ask him what hospitals there are, and whether they are ade- quate, whether up-to-date. He knows nothing. Go on about the social settlements, the boys’ clubs, the prisons, whatever concerns the moral and religious welfare of the city. With mortification he confesses that he has been trained in nothing later than the parable of the good Samaritan. It is a shame to us all. Our failure has arisen from a fundamental error as to the nature and right use of the Bible. Many people seem to think and talk as if the Bible were a sort of domestic receipt-book, something that you can consult and find exactly what to do in each concrete instance. One Bible- class teacher said that he was trying to train his young men to go directly to the words of Jesus for decision in every difficulty. But God has not made right-living in this world so mechanical and easy as that. From Jesus we never get anything but a principle. Nothing is more surprising than the surpassing wisdom with which he abstains from laying down specific rules. Inthe applica- tion of the principles of Jesus we must put laborious sci- entific study upon the facts of our own time and place. No man, for example, can learn the wisest method of RELIGION IN YOUNG PEOPLE’S SOCIETIES 153 helping the poor simply by studying the words of Jesus. Obviously the Master never intended that we should. It may be said that we do now in reality all that I am advocating, only we do it in combination. A lesson is taught upon a Scripture passage which presents a gen- eral principle; illustrations are drawn from Christian history and biography; practical applications are made to current affairs; and thus the whole field is really covered. There is some truth in this. But let us reflect upon some of the evils of the system. The exercise is called a Bible class. The time is limited. The intro- duction of the illustrative and practical matter crowds the actual study of the Bible into a very small space. No effort is made to fix the exact limits of the sacred writer's thought. No scientific study is given to the supposed present facts to which the Bible truth is applied. The scholar leaves with a confused idea as to how much was the word of Jesus and how much was the inference of the teacher. Let us have Bible classes in which the effort shall be simply to learn what the Bible contains, without mixing in any modern questions. Such study of the Bible for three months would revolutionize the opinions of many people. And let us have other classes for the investigation of present facts and the lessons of experience. And then let the Bible principles be applied to the ascertained facts. If the present Convention should arouse fresh enthu- siasm in Bible study without such enlargement of the subject-matter of religious education as I am now urging, I greatly fear that the result will be more pedantry than spirituality. Men may make the Bible the sub- ject of their study without being interested deeply in practical religion. In studying Galatians, for example, we may follow Professor Ramsay in his learned investi- gations into the geography of Asia Minor, and we may become very certain that the readers whom Paul 154 RELIGIOUS EDUCATION ASSOCIATION addressed lived in South Galatia and not in North Galatia. This is all interesting. It is in a true sense Bible study. But it is not study of the subject that Paul was interested in, namely, the ways of “ doing good to all men as we have opportunity.” Our secular schools have outgrown the fault of exalting the text- book at the expense of the subject-matter. .Formerly children committed to memory statements about things. They did not look at the things. Now they are taken into the laboratory or into the field and are introduced to living creatures and nature in action. The difference in outcome of genuine knowledge is world-wide; and, strange to say, the essential meaning of the book is bet- ter understood than under the old system that gave the whole time to its words. In an instructive article upon ‘‘ The New Testament Conception of Prayer and the Extension of the King- dom,” Professor Bosworth recently said: He who would pray should have specific information regarding particular contemporary situations, their needs and possibilities. The prolonged study of definite contemporary situations will awaken the kindling interest and the strong sympathy which are essential to real prayer. To inform one’s self about Jesus’ ideal world-civi- lization and about the process of realizing it in particular communi- ties and individual lives in our own day, to think about the information thus gained, will bring one into a state of mind in which prayer will be natural and necessary. To do this will require time, but one cannot expect to do so great a thing without patiently edu- cating himself up to it. Who can doubt the truth of these words? And if their truth is admitted, how can we resist the conclusion that the church is under a solemn obligation to devote time to the patient education of young people in “ con- temporary situations, needs, and possibilities.” Up to this time no general effort has been made to train the young in knowledge of the history of Christian life and effort in past centuries. Christian people have a RELIGION IN YOUNG PEOPLE'S SOCIETIES 155 in the past made costly mistakes, they have encountered fiery trials, they have won glorious victories. In the light of that history invaluable lessons of wisdom may be read. But it is all an unexplored continent to most of our young people. There are hundreds of names of confessors, heroes, martyrs, soldiers, preachers, singers — names that shine like stars in the night of human sin and sorrow. The story of William Tyndale, hunted like a nihilist and finally burned at the stake, for the crime of giving us our incomparable English Bible; the story of John Howard, traversing Europe to explore the foul and infected prisons, and dying in Russia of camp fever in his devotion to the improvement of prisons and hospi- tals ; the story of Livingstone, covering the continent of Africa in weary marches and finally dying on his knees in prayer—these are but instances of the glorious examples that should be burned into the hearts of our young men and women. A suitable educational litera- ture should at once be created—text-books of golden deeds, brief biographies of Christian examples, clear and inspiring accounts of historical crises and movements. I see in imagination the time when every Yourg Men’s Christian Association and every Young People’s Society will be a center not only for the study of the Bible, but for the study of all religious and moral prob- lems. There will be groups of young people studying the problems of the personal Christian life, the problems of the city, the problems of society, the problems of the nation, and the problems of the world. The moral and religious geography of the world will be considered. The evils, the needs, the signs of hope, the living leaders of each nation will be known. The prophet Micah in a sublime outburst exclaimed to the ancient Israelite: ‘‘What doth the Lord require of thee but to do justly, and to love kindness, and to walk humbly with thy God?” In this simple scheme 156 RELIGIOUS EDUCATION ASSOCIATION we may find the curriculum of our new departments of reli- giouseducation. Let us by the study of history and of pres- ent facts learn the practical ways of justice and kindness, REV. NEHEMIAH BOYNTON, D.D., PASTOR FIRST CONGREGATIONAL CHURCH, DETROIT, MICHIGAN More than half a century ago Horace Bushnell declared: ‘‘ Brethren, whether you will believe it or not, a new day has come, If we will, we can make it a better day; but it demands a furniture of thought and feeling such as we must stretch ourselves in a degree to realize.” It was a prophet’s voice, true and strengthful, but soli- tary, and in common judgment ‘‘off the key.” How Dr. Bushnell today would have hailed this growing com- pany greeting the dawn and stretching itself to realize and to actualize the possibilities of the fascinating and auspicious day. The appreciation of inwardness as more real than out- wardness, of wholeness as more vital than fragmenta- riness; of the usual as more consequential than the extra- ordinary ; of quiet, constant persistence as more effective than volatile, intermittent disturbance—these contribute to a recognition of spirit and proportion which demand for their domestication abundant provision of new, strong, up-to-date ‘furniture of thought and of feeling.” Young People’s Societies afford a most inviting and important opportunity for religious and moral education, in the modern sense, because these Societies meet life so largely along the avenues of service. If the Sunday schools stand predominantly for instruction in righteous- ness, the Young People’s Societies stand for the fitting of Christian ideas to life and for the inspiration of serv- ice. ‘‘Nothing,” says Carlyle, ‘is so terrible as active ignorance! What one does is very largely determined by what one sees ; the area of one’s activity is measured by the amplitude of one’s horizon; and, hence, one’s RELIGION IN YOUNG PEOPLE’S SOCIETIES 157 services must be petty unless one’s sight is wide-eyed, and one’s vision is clear.” Modern religious education, then, is capable of three great ministries through Young People’s Societies: I. Regarding the idea of salvation. An evangelist of international fame as a man both of parts and of piety, in an address delivered before a thronging multitude, not a month ago, earnestly and vigorously protested against the traditional and widely current idea of salvation, as either a sort of fire insurance from loss, or a card of admission one day to a spectacular paradise. The sig- nificance of the protest was its confession of the inade- quacy of the restricted idea, in which phrases have been overworked and principles undervalued. The most incisive study of Christian missions of which I know, from the pen of Dr. William Newton Clarke, accentu- ates the conviction that ‘‘the narrowing of the idea of salvation is a main cause of the weakness of the mission- ary motive.’ In some way a great inclusive persuasion has dropped away from the conception. The literature of social problems bristles with complaint that the implications of the law of love are not in explicit evidence, and that the fact that ‘‘one man can no more be a Christian alone than one man can sing an oratorio alone” is a fact not clearly apprehended. Salvation as the ally of pure individualism is seen as a pious and pernicious manifestation of refined selfishness. Salva- tion as moral fellowship with God annihilates the self- ishness of individualism, through personal participation with Him in the great world enterprises whose redemp- tion is the meaning of his providence and the consumma- tion of his purpose. Who seeks for heaven alone to save his soul May keep the path, but will not reach the goal. While he who walks in love may travel far, Yet God will lead him where the blessed are. 158 RELIGIOUS EDUCATION ASSOCIATION The urgency which is pressing Young People’s Socie- ties out into all forms of endeavor and of service, the lend-a-hand spirit which is so buoyantly and optimistically actualizing the faith of the rising generation, wait in many instances for their ‘‘furniture of thought and feeling” to give adequacy, dignity, and purpose. Meagerness of conception and low horizon account for the regretted vacillation and impotence of many Young People’s So- cieties today. The organization waits to be inspirited with conceptions as whole as the enthusiasm is high, or as the purpose is emphatic. Religious education regarding the idea of salvation in its naturalness and inclusion is quite as essential as either moral enthusiasm or Christian endeavor. Young Peo- ple’s Societies need not alone the momentum of a glowing faith: they need as well the inspiring confidence of an adequate conception. A theological student, madly in love with oratory, once said to his Scotch classmate, “I tell you, utterance is a fine thing.” “I think it is finer to have something to utter,” replied the canny fellow student. A brave, incisive, reverent campaign of education among Young People’s Societies, in the interests of the widening truth of salvation, would give a direction to energies which today largely miscarry, and a meaning to organization which would redeem it to nobler and more worthy spiritual uses. 2. The idea of spirituality. One of the potent ways in which the dead hand of the past grips and stifles the life of the present is revealed in the restrictions of the idea of spirituality. To the great majority, spirituality is an unusual, an unattractive, and an unreal soul-posses- sion: unusual, because of exceeding difficulty of attain- ment; unattractive, because its price is harrowing sacrifice; unreal, because associated with experiences which so far as throbbing, actual life is concerned, are RELIGION IN YOUNG PEOPLE’S SOCIETIES 159 tangential rather than circumferential. ‘Beware of a religion,” exclaims a French writer, ‘‘which substitutes itself for everything: that makes monks. Seek a reli- gion which permeates everything: that makes Christians.” The spirituality which is in residence in an enlarging soul, which permeates the whole life, which informs com- mon abilities, exercises itself in homely tasks, wears everyday clothes, goes to market and to mill, seeks in every way self-realization in order to a more adequate self-devotion, loses itself not upon the solitary mountain but in the bustling crowd, asks not for dreams or prophets’ ecstacies, but just a chance to live capaciously for the world—such a wholesome, human, athletic con- ception, which is happily gaining ground at present, is not the gift of the religious appreciation of yesterday to the life of today: rather we have pictures delineating spiritual values which are largely passive suffering; biog- raphies of Saints, consisting quite largely of the records of mawkish, uncanny and celibate experiences which are so far removed from common life as to furnish occasion for marvel and wonder, but not for inspiration. They emphasize the separateness and not the inclusion of the spiritual life. The result is that a good deal of the exhortation today is directed toward a type of life, and is oblivious to a temper of life which alone can give any type virility. A salvation army lassie in her slum work, worthy as it is, does not exhaust the idea of the spiritual life. The capacious, cultured, consecrated spirit of the lamented Mrs. Alice Freeman Palmer gives that life a brilliant and blessed radiance which is glorified by the area and pro- portion of the soul it permeates. Robertson, stripped because of his utter integrity, of every positive belief save one, namely, that it is always right to do right, and dedicating his whole soul to live in every fiber of his being, in every item of his experience, in every moment 160 RELIGIOUS EDUCATION ASSOCIATION of his time—that solitary, possibly meager, but yet verified and real persuasion— is an example of trench- ant and triumphant spirituality quite out of the latitude and longitude of a Mr. Alline, whose diary has the entry: ‘On Wednesday, the Ist, I preached at a wed- ding and had the happiness thereby to be the means of excluding carnal mirth.” Phillips Brooks, with his ring- ing exhortation, ‘‘ Pray and work for fulness of life above everything: full red blood in the body: full honesty and truth in the mind: and the fulness of a grateful love for the Saviour in your heart;’”’ Henry Drummond, that lustrous spiritual star of the first magnitude, knight- errant of truth, lover of the souls of boys, who could never escape the fascination of a Punch and Judy show, or the sedative of a first-rate story; James Chalmers, intrepid, inveterate missionary to the cannibals, who took the hardships of his life as ‘‘pepper and salt, giving zest to work and creating appetite for more;” who thought the word “sacrifices” should be left out of a Christian’s vocabulary, and who almost dictatorially demanded for missionaries ‘‘men and women without any namby- pambyism;” these all present spirituality in usable form, dominating ordinary experience, effective in the widest areas, and master of the feast of life. This spirituality is athletic, not anemic; it is contagious; one craves it for one’s ownsoul-possession. It identifies the religious with the real; it demonstrates that nothing truly human lies outside of the Christian sphere; it bids men quit the mere quest of spirituality and be content to live a whole life in sympathy with Christ’s ideals and inspirations, to find in the life itself the glowing satis- faction of an abiding fellowship and an actual workable © spirituality. Surely, broader ideas of spirituality, to be matched with the widening of our present-day life, will come through our Young People’s Societies only as religious , ; j ! : RELIGION IN YOUNG PEOPLE’S SOCIETIES 161 instruction has its opportunity, and the mind of Christ is regarded for vision as the heart of Christ is cherished for service. 3. The third suggestion regarding religious and moral education through Young People’s Societies is in the nature of a corollary to the second, and relates to the mighty and puzzling question of amusements. There is no question of more pressing importance, as regards young people, no question in more dire confusion, or which should give lovers of youth greater concern today than the question of amusements. We have fallen upon an age the very intensity of which flees to recreation for a breathing space, and then proceeds to play just as hard as it has but just now worked. Very rapidly the amuse- ments of life are getting into an altogether dispropor- tionate relation to the actuality of life. If you ask how the colleges are solving it, you find that as it appears in athletics very few are inclined to tackle it. Athletics run wild just at present in the majority of American colleges. If you ask how the religious papers are helping to solve it, you are met in many quarters by casuistry in place of clear, explicit statements, by advice which weakens instead of strength- ening the appeal, and by the ‘“‘better-not,” “keep-on- the-safe-side” style of argument, which has almost lost the respect, and which certainly no longer commands the judgment, of the great majority of our youth. If you ask the young people themselves, you find that at Society socials they indulge in one form of amusement, and in their own circles quite another, with no very clear reason why, beyond a cloudy impression that it is ‘different in the Society.” Here that pernicious dualism appears which has been the trick donkey of the elect for cen- turies. Amusements represent the great unvelated fact in the young peopie’s life today. That amusements are to be harnessed and driven in the interests of the whole 162 RELIGIOUS EDUCATION ASSOCIATION life, that they may have a constructive power, that they are to be used as a spiritual asset of the soul, that play, like work, may have a real ministry to an expanding life, these are propositions with which young people are not generally familiar, and the force of which they are not certain to appreciate. Play has too long been regarded as the badge of the unspiritual, too emphatically has it been affirmed that a processional of the deeper life means a recessional from play. There is a great chance for religious and moral education as a corrective of this vicious misconception. It is time for a ringing proclamation that there are no longer any questionable amusements: that all amuse- ments are good or bad, and that the quality of sport depends always and in every circumstance upon its ability to ‘project the soul on its lone way,’ and thus to strengthen character. The head master of a famous eastern school recently said: ‘‘ The spiritual life is not a watertight compartment ; it should take in everything or nothing.” Religious education has a waiting task in teaching our young people the inclusion of life, that ‘‘the spiritual life is no watertight compartment; it should take in everything or nothing.” The amusement question can only be solved by an appeal to the supreme court of life; a new sense of the spiritual meaning of the old axiom that the whole is equal to the sum of a// the parts. Nothing can be insig- nificant; everything tells in character-building. And one must learn to regard his play, not as mere recrea- tion, but as a mightily constructive or destructive force in his life. That play has little or no relation to real life is the prime heresy of youth. The corrective of the heresy is the enlarging of the horizon. It is a pungent remark of Mr. Brierly, ‘‘The church for ages with more or less success has been teaching men to pray. It has also, it now realizes, to teach them to play. It must widen its program until it takes in the whole man.” i RELIGION IN YOUNG PEOPLE’S SOCIETIES 163 It is positively iniquitous that what Dr. Moxom felicitously called “the integrity of life” should be sub- ject to insidious and debilitating assault and battery from those irresponsible and vagrant impulses to play— impulses and instincts as natural to life as that of religion or of parenthood—because these are not cor- related to life, are not harnessed and made to work in the fine enterprise of redeeming the entire life. To define, direct, and dignity the idea of play, is per- haps the most important service modern religious educa- tion can render the young today. To recover sport to its mightiest uses in the interests of capacious character will depreciate the homiletic value of many excellent discourses, the point of which has been the “warning” rather than the inspiration of sport; but the present is a great time for new sermons to the young about amusement in the interest of a comprehensive life. It is this sense of inclusion, of adequacy, of whole- ness, which is the prime message of religious and moral education. The present-day response of the wide-eyed, alert, spiritually aspiring youth is the abounding encourage- ment, the fine inspiration of every worker for the redemption of the young life of the world. The idea is distinctively Christ’s, and therefore every impression of it through religious education, and every acceptance of it, through personal appropriation, makes one increasingly certain of Christ. DISCUSSION REV. GEORGE E. HORR, D.D., EDITOR “THE WATCHMAN,” BOSTON, MASSACHUSETTS One moral principle has certainly been violated in the exercises of this afternoon: the reapers have left nothing for the gleaners. The doctrine of Roger Williams that “the civil magis- trate ought not to take cognizance of breaches of the first table,” has triumphed in the United States. The principle of religious liberty, and its corollary —the sep- aration of Church and State—have been firmly rooted in the national constitution, and in the organic laws of the several states. Any attempt to make civil authority and public money the instruments for disseminating a religious faith flaunts the spirit of our institutions, and is doomed to failure. Except in those isolated com- munities in which the citizens are practically all of one mind, the American people will not long tolerate any movement, no matter what its pretense, to make the public schools the appanage of any sect or church. But, if we cannot teach religion in the public schools, we can and ought to teach morality, and that morality which finds its sanctions in the authority of our laws and the genius of our institutions. I am more familiar with the statutes of Massachusetts than with those of Illinois, but probably the laws of all our states agree in the essentials. The laws of Massachusetts prohibit murder, theft, dishonesty, unchastity, public disorder, infringe- ment on the rights of others, disregard of contract obligations, and many other violations of morality. And when you add to the statute law, the Constitution of the United States, with its bill of rights, the Declaration of Independence, the federal statutes and the national 164 7 Ld DISCUSSION 165 treaties, you have an immense body of material, informed by moral ideas, from which a high moral code could easily be deduced. And it is not simply legitimate for the state to teach the moral code involved in its organic and statute law. It ought to doso. It has no higher obligation than to instruct its children in the obligations it enjoins. By and by we are going to look back with amazement at a time when we were willing to have a large body of our citizens acquire their knowledge of the obligations imposed by the state through the penalties involved in the violation of law, rather than through systematic instruction in the public schools as to the requirements of the state. And beyond this, there is no graver evil in American life today than the almost universal disre- gard of law as law. If the public schools have any function it is to inculcate respect for law and personal conformity to the moral code involved in the law. One of the great opportunities of authorship today is the preparation of treatises on ethics for use in the public schools which shall expound, illustrate and enforce the morality involved in the public enactments. If that were candidly done, no one, no matter what his religious belief, could object to the use of such a book inthe public schools. If he objects to the inculcation of the morality the law enjoins, he confesses that he is disloyal to our institutions in the most heinous sense. The reply that, of course, will be made to this sugges- tion is that you cannot vitalize any moral system with- out a supernatural sanction. Most of us probably admit that the supernatural sanction is the strongest; but if, for reasons which I have suggested, we cannot avail ourselves of the supernatural sanction, why should we refuse a sanction that is legitimate, and may be effective? And when we talk about sanctions are we not in danger of forgetting that the intrinsic worthiness of a moral 166 RELIGIOUS EDUCATION ASSOCIATION ideal is a sanction of the highest value? No matter | whence your moral ideal comes, if it is excellent, it carries with it its self-authorization. PRESIDENT RUFUS H. HALSEY, STATE NORMAL SCHOOL, OSHKOSH, WISCONSIN If we compare the various statements of the end of elementary education, we shall find that many of them contain the common element of the cultivation of right feeling as the basis for right habits. The cultivation of right feeling is supposed to be the distinctive work of religious and moral education. While there is a very ~ general feeling in the United States today that we are not securing through the public schools the religious educa- tion, nor even the moral education, that we consider it most important for our children to have, there are very few who approve the reactionary course pursued by Eng- land in its recently adopted Education Bill. We are not willing, and I think we never shall be willing, to support denominational schools at public expense. Some people insist that without any change in the present attitude of the state toward .the public schools, religion may be taught in these schools without doing violence to the principles of religious freedom that seem to be a part of the warp of our conception of a sound and just govern- ment. There are many who insist that there can be no religion that is non-sectarian; that the moment you give any religious ideas definite form, that moment you formu- late a theology, and announce the creed of your reli- gion; that when, therefore, we attempt to teach any religion in the public schools, we are making them secta- rian—a thing abhorred by our American polity. But the teaching of morals in our public schools is an entirely different matter. Here isa field that has lain fallow all too long in our school system. It is true that DISCUSSION 167 ue in the outlined course of study of almost every city and town throughout the country you will find some time is devoted to moral education. But inasmuch as it too frequently happens that the teachers are teaching sub- jects rather than children, that the percentage of pupils passing examinations is the estimate of a teacher’s suc- cess, that there are no set examinations in morals as in arithmetic, geography, history, and grammar, we are likely to find ‘“‘morals and manners” crowded to one side to make room for the three R’s. I am glad to learn that in the schools of Anderson, of which Superintendent Carr has told us, such disregard of lessons in morals is not tolerated. Many schools are giving concrete lessons in morals to children of the lower grades by the presentation of brief biographical sketches of men, living or dead, who have embodied some good quality which it is desirable to instil into the minds of the school children. In other schools a systematic attempt is made to take advantage of events in the school or town life well known to the pupils, that seem to illustrate the moral qualities we most desire to develop. If Booker Washington were to visit a city, one could select no concrete example that would afford a more inspiring lesson than the simple facts of his life and work. I wish to emphasize the value of the indirect moral training that is given in every well-ordered public school. We shall find that the lessons in punctuality, cleanliness, orderliness, obedience, taught in these schools are none the less valuable because they are given indirectly. It is our common experience that moral lessons taught in the home are more effectual if the child is allowed to draw his own conclusion instead of having the ‘‘haec fabula docet’’ attached to each lesson. I wish to rein- force what Superintendent Carr has said as to the noble work that is being done by the teachers in our public 168 RELIGIOUS EDUCATION ASSOCIATION schools in the direction of the moral training of the children intrusted to their care, largely through the example which they set. As one who has had experi- ence as a superintendent of both public schools and Sunday schools, I do not hesitate to say that the moral quality of the work done by the teacher of the day school will bear favorable comparison with that done by the Sunday-school teacher. A number of speakers have alluded with deep regret to the exclusion of the Bible from the public schools. Though it may not be probable, yet it is possible that, if there be no restriction upon the reading of the Bible in the public schools, a teacher may dwell especially upon those parts of it that we recognize as sectarian, to the injury of the cause of religious training. Those of us who lament the fact that so large a proportion of our youth are growing up in ignorance of the Bible are in part responsible for its being excluded from the schools, in that we have not recognized the necessity for coming to some common understanding with the representatives of other religious bodies as to what parts of the Bible could be retained for use in our schools without doing violence to the conscience of any taxpayer. Dr. Willett called our attention this morning to the fact that different parts of the Scripture have different values, and that we ought to yield ready recognition to this fact. It seems to me that a widespread acceptance of this fact would make us willing to use a volume containing extracts from the Scriptures suitable for reading in public schools. I have enjoyed reading to my school from an admirable small book entitled Zhe Message of Man: A Book of Ethical Scriptures, but I do not wish to be denied the privilege of reading to the students some portions of the Bible that are purely ethical in their teaching, and which can in no sense be feared as sectarian. I plead for a broader definition of the expression DISCUSSION 169 “moral education,’ so that we may not lose sight of the valuable service along this line being done by our public schools. REV. DAVID BEATON, D.D., PASTOR LINCOLN PARK CONGREGATIONAL CHURCH, CHICAGO, ILLINOIS The discussion up to the present, following the se- quence of ideas in the program of the Convention, has considered the necessity for the new education under the head of ‘‘The Next Step Forward in Religious Educa- tion,” and has given the philosophic grounds for it in “The Modern Conception of Religious Education.” We are now at this point of the discussion face to face with its practical application in the various agencies engaged in this work. My observations will relate to the agency of the public schools. It is important, at this stage of the movement, that people should be helped to see its real significance, and the scope of any organization that may arise out of it. This can best be done by viewing the subject from its relation to our public schools. In this connection we perceive that the agitation for a scientific system of moral and religious education is not a clerical or church inter- est, not a matter of the Sunday school alone, but a vital question of public policy touching the most precious interests of the state as well as of the home and the church. The church agencies cover only about a third of the school population of the nation which ought to be under systematic moral instruction. In the United States there are twenty-three millions of persons of school age—from five to eighteen years. Of these only about seven millions are in our Protestant Sunday schools. Adding to these the one million and a half inthe parish schools,and another half-million for good measure; and postulating that they have the best ethical and emotional education that 170 RELIGIOUS EDUCATION ASSOCIATION science and piety can give, there would still remain four- teen millions of American youth of school age who do ~ not receive any specific moral training to fit them for the duties and temptations of life. It is plain, therefore, that the present religious agencies are insufficient for the insistent and supreme demands of the hour to provide the necessary moral training for our citizens. Unless we can affect the educational policy, and secure the co-ope- ration of the public schools, all our other efforts will remain partial, limited, and ineffectual for the solution of this great problem. Nay! they will be largely counter- acted by the conspicuous and systematic neglect of this vital part of education in our public schools. We have in our public-school system an idol called secular education. It was the gradual result of credal differences and philosophic ignorance working on parti- san interests. Every publicist and educator of authority will tell you that it is a failure as far as practical life is concerned, as well as a pedagogical blunder. The con- dition of public morals, the statistics of juvenile crime, the peculiar baseness of some recent crimes attributable to undisciplined youth, and the acknowledgment of teach- ers that the moral question is the alarming defect of the system—all these show that the vaunted secular system has broken down in the house of its friends; and that the nation has no bulwark against that flood-tide of immoral- ity which must be resisted so long as human society remains as we see it now. It was stated on this platform that the young men and women of our day are going through a great agony; but this is because we have not provided in infancy for the spiritual crisis which is cer- tain to arise in every maturing life. Nor is it from a religious standpoint, nor in purely religious interests, that we bring this indictment against the system. A secular education is a piece of pedagogical folly; it is an educational monstrosity in this scientific DISCUSSION 171 age. Not a single step has been taken in the path of educational progress during the last fifty years, in either the study of child-nature, or the value of manual training, or the social bearing of education, or the re- quirements of the state for better citizenship, but has demonstrated and urged the pedagogical truth that character, moral and emotional training, ethics, spiritual- ity, whatever name you give it, is a fundamental scientific element, as well as a supreme practical part of education. And consequently no blunder is so colossal and so directly disastrous to the public life as a system that deliberately shuts its eyes to, and turns its back upon, the wisest con- clusions of educational science when the issue concerns a whole nation. Yet in the name of ignorance, bigotry, and false peace we have said to our leading educators: “Touch not this national idol, nor turn your light upon its sacred face.” The public-school system of America is the over- whelming choice of the people. Of nearly seventeen millions attending school, only about one million and a half go to private schools. The increase of the public- school attendance during the last eleven years was nearly three millions. When certain parties fondly supposed that the principle of secular education was forever settled, they reckoned without the forces of progress. Alas for final policies when the forces of thought and human betterment in seventy millions of people are set to work ona problem! It is becoming as plain as the sun in the heavens to all thoughtful people who love their country that we cannot fit our children for citizenship, or busi- ness, or the moral battle in their own souls, by any sys- tem of education which either deliberately neglects or fails to provide for the training of the moral and emotional forces of the child’s nature. It follows that this whole subject must be opened for discussion by the educational associations of our country; 172, RELIGIOUS EDUCATION ASSOCIATION __ and that practical plans must be prepared for allowing _ the vital and creative ideas of the science of education — to be applied to moral training as well as to history and chemistry. It is not a church issue, nor an academic question, but a question of national safety and progress, an issue of practical life, though bound up in an educa- tional principle. The nation is doomed which does not address itself to the creation of character as well as to the development of intellect. Morals must be taught in our public schools as scientifically and conscientiously as mathematics. Teacher and pupil must learn that the basis for the one is as scientific as for the other; and that sane conduct is as important as sane thinking. It is the recognition of these truths that gives this movement its significance and justifies its national scope. We have arrived at a crisis when we must decide what shall be the character of our American citizens. And with ninety-three per cent. of them in the public schools, it is certain that they will be morally what we make them under that system. i 4 “a FOURTH SESSION PRAYER REV. A. EDWIN KEIGWIN, PASTOR PARK PRESBYTERIAN CHURCH, NEWARK, N. J. Our Father in Heaven, we thank thee tonight for the conspicuous providence which has gathered together so many of thy servants to consider those important mat- ters which have to do with the very foundations of religious liberty, religious faith, and religious hope. We thank thee that thou hast put it into the hearts of so many, at great inconvenience in some cases, at large expense in others, to come to this Convention. We rejoice that so many are looking into the future and are trying to assume the attitude of prophets: are trying to mold the thought and systematize the teaching for those who are to take up the important duties of instruction in the years to come. We rejoice, O God, in the conditions that have arisen in our several churches which have created a desire upon the part of those who are most interested in the well- being of thy Zion to come here to discover better means for the dissemination of truth. We seem to discover in this gathering a new portent of better days yet to come. It is as though already the dawn were upon us. We are in the spirit of one of old who cried out, “The morning breaketh.”’ And we trust, under the bles- sing of Almighty God, that the new day may be full, not only of promise, but of exceeding delight and the richest reward. Our Heavenly Father, we pray that the exercises of this evening may be coincident with those which have ‘preceded. May the spirit of this meeting make not 173 7 ev : *~ 174 RELIGIOUS EDUCATION ASSOCIATI only for peace, which has been so conspicuous in our p sessions, but may it make as well for the perfecting of © an organization which shall bring immediate relief to — those teachers who are engaged in the instruction of the — young, and who oftentimes are in uncertainty as to how they should present and apply the truth. Bless, we pray thee, all who take part in these services tonight ; guide all those who shall in any way contribute to our knowledge at this time; may thy servant who presides upon this occasion, and those who have dis- coursed the music, be guided, strengthened, and blessed. 4 Command thy blessing to rest upon us all. Keep us all while we farther wait before thee. Send us down from this mountain of privilege, as we delight to regard it, to our ~ several places of work, encouraged in heart and thor- oughly alive to the opportunities that are before the church, the state and the school. We ask it in the — Redeemer’s name. Amen. SUNDAY-SCHOOL ORGANIZATION FOR THE PURPOSE OF RELIGIOUS INSTRUCTION REV. C. R. BLACKALL, D.D., EDITOR OF PERIODICALS, AMERICAN BAPTIST PUBLICATION SOCIETY, PHILADELPHIA, PENNSYLVANIA My theme is definite, and its scope limited. From the observations and experience of a lifetime largely devoted to Sunday-school work in its manifold phases, I am asked to outline, as best I may within the allotted twenty minutes, administrative features only, in so far as these bear upon moral and religious instruction given or purposed in what I prefer to designate as Bible schools. I am not to deal directly with any curriculum, or with lesson-helps, or with teacher training. I desire first to reiterate what I have often said and written, that in the Bible school we have immense potency for good; that notwithstanding serious defects in its plan and management, it has been the means under God of a mighty work of divine grace in awakening interest in biblical truth, in the salvation of precious souls, and in the culture of Christian character. It becomes us, therefore, to deal wisely with the problems involved and, in most loving faithfulness, to indicate defects only that they may be brought to light for removal, and to urge improvement in every possible direction in order that the divine purpose may not be impeded by indolence or inefficiency. I. Preliminary. Three points preliminary to the dis- cussion must first be disposed of: I. Organization is a means and not an end. Asa principle, the fewest possible parts, combining the utmost simplicity of construction and action, mark a machine as the best of its class. 175 176 RELIGIOUS EDUCATION ASSOCIATION 2. The true ideal of membership in the Bible school includes not simply children, but all varieties of age and intelligence. It follows that organization must be adapted, not by striking an average, but by due reference to all component parts. 3. While there are clearly defined grades, from the youngest to the oldest in years, there is no period of graduation when pupils are expected to go forth from Bible schools as at commencement from secular schools. The attendance and the instruction and the progress are properly conterminous only with life itself. II. Some radical defects. The theme assigned sug- gests a possibility of radical defects in present methods of Bible-school management that are not irremediable. These defects have been frequently indicated in conven- tions and institutes and religious periodicals. To a not inconsiderable degree some of them have been removed in certain individual schools that are favored with com- petent leaders and broad-minded workers, who are hap- pily aided by wise and liberal financial backing. In no instance however, of which I have knowledge, have all the good results been gained that the best educational principles and methods require. I present this part of my subject in no spirit of fault-finding or of pessimism. Progress in one direction indicates and becomes a proph- ecy of progress in other directions. The Bible-school problem has so radically changed for the better during the last decade that I confidently hope to see realized some advances that are harbingered by present attain- ments. 1. Insufficient accommodations. The church has not yet, as a rule, come to realize that if it would have a school worthy of its name and purpose, more suitable accommodations must be provided. Architects make the most careful studies when a theater is to be built, sometimes erecting a costly model with every important . ; SUNDAY-SCHOOL ORGANIZATION 177 detail included and carefully worked out; ventilation, heating, lighting, acoustics, adornment, personal comfort of those in attendance, entrances, exits. In church edi- fices these matters receive comparatively scant attention, while Sunday-school architecture is an uncertain, if not unknown, quantity, with atrocious blunders frequently resulting. For the average church edifice a single large audience room is provided, usually quite too narrowly exclusive in plan to be regardful of facilities for its teach- ing department. A small, ill-shaped, and inconvenient room may be added for prayer-meetings, young people’s meetings, and the school; little wonder that all three so often languish. Better would it be to reverse the order and let the best be first secured for the teaching service. 2. Paucity of equipment for teaching. The average Bible school is managed on a financial basis that is dis- creditable, in the light of its almost supreme importance. Instead of being generously provided for by the church, the school is left to its own resources, which are usually meager and insufficient. Educational appliances such as abound in secular schools are almost wholly wanting. The one text-book of the school is furnished only in the cheap- est and most perishable styles, soon becoming disgraceful in appearance, maimed, marred, and defaced ; music-books are chosen because of their cheapness, without regard to intrinsic worth; worst of all, the lesson material that is lowest in price finds favor, though it be utterly lacking in essential requisites for the best work. Such is the rule; the noteworthy exceptions serve only’ to empha- size the rule. 3. Too large a nominal teaching force. This pro- ceeds from two causes: necessity for conducting the main portion of the school in a single room, thus requir- ing a grouping into small classes; and the quite natural désire to enlist the activities of a comparatively large number of persons, many of whom may thereby per- 178 RELIGIOUS EDUCATION ASSOCIATION chance become developed in Christian power and Chris- tian graces through the exercise of their gifts and the improvement of their opportunities. In actual experience, however, the plan is disappointing; classes are untaught or badly taught by a large proportion of teachers who have neglected or refused to qualify aright; the intel- lectual as well as the spiritual standard of the school is lowered; the highest success is rendered impossible. Fewer teachers, including only such as are properly quali- fied, would produce more satisfactory results in the imme- diate present and more fruitful conditions in the future, 4. Defective standard. When people are given a seem- ingly impossible task they are, like a team overloaded, likely to balk, or to surrender to what they deem the inevitable. The standard of capacity is thus brought down to the level of present attainment, and they indulge in the cry, ‘It is a weariness, a weariness!”” When effort after effort in the line of improvement fails of suitable return, the danger of retrogression is imminent, and acceptance of, if not satisfaction with, a low standard of excellence takes the place of wholesome aspiration and noble ambition. Perfunctory effort then becomes the rule, instead of intelligent and far-sighted planning to accomplish a definite purpose beyond the mere filling up of a single session with heterogeneous “exercises” that make little present impression for good, and hinder or destroy helpful possibilities in the future of all con- cerned. 5. Lack of thorough system in effort. It is painful to observe the waste of precious time and the diffusive- ness of effort that mark the average Bible school. Given from sixty to ninety minutes for the one service ina whole week in which the particular aim is to teach and learn the word of God at close range, as a divine message for human guidance, one would naturally suppose that every moment would be thoroughly utilized, and that the most SUNDAY-SCHOOL ORGANIZATION 179 jealous guards would be placed at every point where pos- sible interruption and waste might occur. Instead, there is often lack of promptness in beginning the service; interference with the teaching by officious though well- meaning officials; frequent interruptions of the regular order, and abbreviation of the allotted brief period of instruction; and whole months of entire suspension of the school functions. 6. Neglect of thorough classification and grading. Classes, as regards both pupils and teachers, are usually formed and maintained on the basis of personal prefer- ence rather than of age and intellectual adaptation. If grading of classes is attempted, it is commonly on the basis of capacity accurately to recite certain portions of the Bible. Promotion from grade to grade on true edu- cational principles seldom exists. If classes are recog- nized as belonging to a particular grade, care is seldom taken that the teaching material shall be rightly chosen, preferences of the pupils being allowed to decide upon the kind of lesson-helps to be used. 7. Lack of discipline. This point deserves especial emphasis. Trained officials are even less numerous than fully equipped teachers. The exercise of discipline in administration is exceedingly rare. A sentimental notion prevails too generally that a disturber of the school must be retained and his evil deeds tolerated or condoned at all hazards, in the hope of his ultimate reclamation. The vital interests of the nine, or even of the ninety-and-nine are often sacrificed for the good that may be gained to the one who isin fault. Inno other department of moral and religious or secular effort is such a course pursued. Kind, yet thorough discipline, while absolutely essential for best results in teaching, is likely to be preventive, as well as curative, of evil. It is proper to say that primary departments have become much better classified and graded than was gen- 18 RELIGIOUS EDUCATION ASSOCIATION erally the case a decade ago. Primary workers deserve well at our hands; they have set a pace which the great host might well follow; they have shown the value of adapting means to ends; they have developed child- study, and have used the results of that study for improve- ment of methods, so that they are reaching out through their unions to yet higher and better work. It is but fair also to recognize the fact that all the defects mentioned are not often found to exist in any one school; and that, notwithstanding the inefficiency and hindrances so often present, God has wondrously blessed honest, though defective, service, and has transmuted the baser metals into the unalloyed currency of his king- dom. III. A right grouping of forces. This is my simplest definition of organization. Recognizing existing defects as in large degree resulting from conditions that cannot easily be changed, and unwilling to sacrifice a present good — limited though it be—toa mere possibility of something better beyond, it behooves those who are aim- ing at advancement to consider carefully each step pro- posed. The present campaign is one of education, not destruction; its well-defined purpose is to elevate, not to debase ; its suggestions are intended to be helpful, not to discourage any honest and conscientious worker. It will not be true to its mission, however, if in any degree it condones bad and wasteful work in the Lord’s harvest field, or disregards evil conditions and practices that hinder those who are seriously striving for the best results. 1. We cannot at once rebuild, or even essentially modify, church edifices in order to provide better teach- ing facilities, but we may so impress the churches of Christ with the greatness and value of their teaching de- partment that in some reasonable measure there shall be provided more suitable accommodations for the school; } j ] SUNDAY-SCHOOL ORGANIZATION 181 we may inspire such recognition of the teaching work as shall lead to adequate provision for the school, such as we already and happily find in scores of communities. Therefore let the agitation go forward until Christian men and women perceive the needs and act generously with regard to them. Until such time comes we must wait patiently, though not ceasing to work actively; enlisting architects in efforts to plan wisely from thorough study of the moral and religious problems involved ; arousing the clergy and the laity alike to truer conceptions of the school work and more liberal provision for it; leaving no stone unturned or remaining where the good seed of the kingdom ought to have opportunity for development; utilizing every possible force and every available unit in the mighty host of workers who are susceptible of improvement and advancement; and faithfully weeding out such as are mere cumberers of the ground and a positive hindrance to those who are actuated by a high and noble purpose. . In Bible-school architecture the purely ornamental may well yield to the practical, the rule being severe simplicity, with the beauty that comes of perfect adapta- tion of means to ends. The primary department should be so separated that neither sight nor sound can inter- fere with efficient work; its methods so essentially differ from those of the other departments that it should not be required to participate even nominally in any ‘general exercises’’ of the school; hence its place is by itself, where it cannot disturb others or be disturbed by others. The senior department should be similarly provided for by itself, where the tone and teaching, both as to matter and method, may be distinctively its own; and, except on special occasions when the school is massed, it should not be held to the schedule of the junior de- partments. The intermediate and junior departments may prop- 182 RELIGIOUS EDUCATION ASSOCIATION erly be grouped in classes, the intermediates occupying a central space where they can be taught by methods not too far in advance of those in the primary department, and subdivided into classes as may be found advisable. The junior department should have separate class- rooms on lower and gallery floor, each so arranged that full view of the superintendent’s platform is assured from every point. These two last-named departments should participate in the ‘“‘general exercises” of opening and closing the school. It is a cause for regret that our Bible-school nomen- clature is not as yet uniform, especially as regards desig- nation of the “ junior”’ and ‘intermediate ” departments. As suggested in this paper, the succession would be: primary, intermediate, junior, senior. Either might be in subdivided classes if found necessary. 2. But what of that vast majority of schools whose accommodations are limited to a single room, used in common for Sunday services and weekly prayer-meetings? The question is vital and it should be met squarely, for in these schools the struggle for existence is often pitiful. Those who succeed under adverse conditions are worthier of commendation than those who have every encourage- ment with almost unlimited resources. In membership, schools are usually too small for subdivision into dis- tinct and separate departments; the departmental lines are more nominal than real; to designate a single class of six or eight as a ‘‘ department ” would be pretentious, although it might really form as distinct a grade in the school as that formed by the primary class. Under such circumstances, curtains may be so placed as materially to aid in holding attention and concentrating thought. If the number in attendance justifies division, the primary class might find place in a near-by residence; the same plan might be adopted for the senior class, thus forming an adult department, with opportunity for SUNDAY-SCHOOL ORGANIZATION 183 growth. Should the senior class become too large for any available place, it might meet in the audience room of the church at a different hour from that of the main body of the school, yet always be regarded and managed as one with the school in all particulars save the time or place of holding its sessions. There is no less unity when departments are located in different buildings than when they are located in entirely separated rooms of the same building. And there is not less of actual unity when each department is conducted by methods that are adapted to its grade, than when the whole school is brought together under a program which of necessity cannot be related equally to all engaged, and which—to some, at least—is a source of personal discomfort or weariness. 3. With regard to official leaders in the Bible school, little need be said. It is becoming more and more gen- erally recognized that certain qualities are as essential to a superintendent, for instance, as perfection in material and construction are to the mainspring of a timepiece. The greatest difficulty lies in finding those who are properly equipped; hence the best available person must usually be accepted without question. The pastoral headship must be invariably recognized; a pastor who neglects or ignores this educational jand religious de- partment of church work does so at his peril. A very large school needs the whole time of its superintendent, and therefore he should be a salaried officer. The smaller schools can be very well managed as at present. 4. We come now to the question of grades and grading for religious instruction—a question that is purely administrative, and one not necessarily beset with insuperable difficulties even in the smaller schools, toward which our best thought and efforts may well be directed. Two questions should arise with the appearance of 184 RELIGIOUS EDUCATION ASSOCIATION any candidate for membership in lower grades of the Bible school: First, is the pupil likely to be permanent in attendance? In one of the best schools I ever knew —and a mission at that — entering pupils were placed in a preparatory department for one month, during which time they were considered and tested, and then were assigned to the grade and class to which they were especially adapted. While this plan is applicable only to large and popular schools, the essential idea could be | utilized in any school. The superintendent or his assist- ant should personally pass upon every case, and not be in too great haste to book new members without due regard to their future and the good of the school. Second, what is the pupil’s intellectual status, therefore with whom shall he be placed for instruction? This question concerns both teacher and class. If not rightly classified, the pupil is at great disadvantage because out ; of his proper relation; and the teacher is embarrassed by futile efforts at adaptation to individual requirements of the pupil. The pupil’s preference in the matter of the class should not be the principal consideration, though sometimes it may properly be taken into account. In the higher or adult grades the case is totally different, and the decision must always rest with pupil and teacher ; but even then by tact and courteous persuasion right adjustments can be made without difficulty. The question of larger or smaller classes depends entirely on the accommodations at command and the individual capacity of the teachers. 5. Closely related to grades and grading are the also purely administrative questions of transfers, and of advancement from lower to higher grades. Real obstacles rise like lions in the way, but they may be safely passed by use of goodnatured tact and somewhat rugged per- sistence. Teachers become attached to their pupils, and pupils to their teachers; the bond is not always easily SUNDAY-SCHOOL ORGANIZATION 185 broken, yet it is sometimes necessary that it should be broken if the highest good of the pupils is to be consid- ered. Teachers do not always advance with their classes, - but are satisfied with an interminable round of the same themes, so slightly varied that pupils at once detect the repetition. Pupils change in mental attitude toward truth and toward the world at large, and hence require new touches of life in order to all-around development. I repeat a principle which I have frequently enun- ciated, that you can always grade upward, but never downward; hence the path is made easy. Grading should always be done on the recommendation of the teacher ; upon personal examination as to attainments of the pupil ; or with reference to age and other conditions entirely apparent. It is well to make transfers at stated times in the year, with suitable public recognition, always dignified in character, thus emphasizing the unity of the school and developing its esprit de corps. I do not claim to have presented anything original in this paper, but have simply recalled to notice well-known facts and principles worthy of acceptance and capable of universal adoption. I have endeavored to suggest a foundation upon which may be constructed and main- tained moral and religious teaching through or by means of that meritorious and effective agency for good, the Bible school. “ ( te CURRICULUM OF STUDY IN THE SUNDAY SCHOOL PROFESSOR SHAILER MATHEWS, D.D., THE UNIVERSITY OF CHICAGO, CHICAGO, ILLINOIS By a curriculum is meant the subject-matter of study so arranged as to lead the pupil in an orderly fashion through that instruction and discipline for which all schools are established. The curriculum of the Sunday school must conform to this general conception. Its subjects of study must be so arranged that its students in the successive years may be given instruction and mental, moral, and religious discipline. He who would write upon this subject is confronted with a condition and not a theory. He must therefore, on the one side, while endeavoring to present ideals, be sensitive to the possi- bilities of the institution for which he prescribes subjects of study; and, on the other hand, he must not allow any discouragement due to facts as they are, to lead him to abandon his ideal for things as they should be. The curriculum of a Sunday school is conditioned by the purpose for which a Sunday school exists. If the purpose be the mere giving of information, one sort of curriculum will be demanded; if its purpose be the awakening and the growth of the religious nature through the use of the Bible, then a very different sort of curriculum will be demanded. If such a religious purpose be recognized, there are still conditions that are regulative. The curriculum to no small degree must be influenced by a decision as to whether the religious growth of the child is likely to be steady or marked by crises; whether it shall move on as steadily and as devoid of moral strength as in the case of his growth in mathematical 186 ~~ se \_SUNDAY-SCHOOL CURRICULUM 187 process. In other words, shall instruction in the Sunday school ignore the fact that there is no moral growth without specific and conscious decisions; and that in many, if not in most, cases these decisions are not made in childhood, but in the period of adolescence, when almost of necessity they involve a greater or less inner struggle? Generally the boy or girl does not consciously enter upon a religious life without some moment of most intense introspection and struggle with his accumulated habits and concepts. Shall the curriculum recognize such moments? In a word, has conversion any peda- gogical significance, and, if so, shall it exercise any influence upon the construction of a curriculum which, if properly taught, will hasten and normally direct the religious growth of the youth? I hold that adolescent life, and the moment of crisis of moral and religious growth which we call conversion, are two elements that cannot be eliminated from religious pedagogy, and that therefore they must influence the curriculum. There are three possible curricula for Sunday schools as they now exist: (1) the uniform curriculum; (2) the graded-uniform curriculum; and (3) the graded curriculum. I. The uniform curriculum. Nothing is easier than to discover faults in things that actually exist. Ifa states- man is a successful politician who has died, a utopia is a program which has never been given a chance to live. I can remember, as a very small boy, hearing my elders discuss the change from the system of Sunday-school lessons which had been prepared by the Sunday school itself to the system of uniform lessons which was to be used the world over. At that time, as I recall it, there was no small discussion of the advisability of the plan. Looking back over the thirty years of trial of these lessons, I am sure that no thoughtful person would ques- tion the wisdom of the decision which that church along 188 RELIGIOUS EDUCATION ASSOCIATION with thousands of others made. The uniform system of lessons has been and still is of immeasurable value to the Christian world. Any attempt on the part of Christen- dom to destroy it, at least before we are ready to adopt a better system, would be nothing less than suicidal. By the uniform system of lessons I mean precisely that system which is prepared by the International Sun- day-School Lesson Committee, and which is used by the vast majority of all Protestant Christian churches. That it falls short of being ideal, even as a uniform system, probably no one of its most ardent champions would question, while its advantages must be admitted by its most outspoken opponents. The question before us at this time is briefly to consider its actual pedagogical value. Of its ability to weld the Sunday schools into something like a unity, to concentrate the study of an entire world upon a given subject —in a word, of its gen- eral practicability, no one can have any doubt in the light of its history. In my opinion the question is not that of destroying this form of curriculum, but of developing its possibilities and of guarding it so far as possible from inherent dan- gers. The uniform system has these pedagogic advan- tages: (1) it gives a definite lesson to an entire school ; (2) it makes easy the holding of teachers’ meetings for preparing the lesson of the next Sunday; (3) it provides a section of the Scripture of a length which may conven- iently be handled in the time generally given to study in the Sunday school; (4) it makes possible the prepa- ration of high-grade lesson-helps at the minimum of expense; (5) it enables the entire family to join in the study of the same lesson. The most serious objections which can be brought against it are: (1) its tendency toward atomism —that is to say, the presentation of bits of Scripture rather than the Scripture as a whole, and thus the breaking of any continuity of teaching; (2) its SUNDAY-SCHOOL CURRICULUM 189 forcing students of different mental development to study the same lesson; (3) its failure to lead the pupil forward by successive years—that is to say, it lacks pedagogical movement; (4) its disregard of the period of spiritual crises. These dangers may be in part met, in the first place, by so arranging the selections chosen for the lessons that, taken as a whole, they shall constitute literary units of some sort. Within the last few years this has obviously been the policy of those who have selected the lessons. Instead of miscellaneous selection of bits of material from different parts of the Bible, we have a tolerably continu- ous study of the different sections of the Bible. In the second place, the danger which arises from attempting to teach all the students one and the same lesson has been to some degree provided against by the adoption of methods which in some way adapt the lesson to the pupil. In the third place, the lack of progress may be, and to some degree has been, obviated by the adoption of cycles of lessons in which there is considerable actual progress in the lessons themselves, z. ¢., for those pupils who start in with the beginning of the cycle. The fourth danger, so far as I am able to see, cannot be obviated by the uni- form system; conversions will of course occur, but with small help from the curriculum. Especially is this true of those who come to the spiritual crisis in early matu- rity. II. The semi-graded or graded-uniform curriculum. Years ago the most serious objection to the uniform sys- tem, namely, that it attempted to teach the same lesson to pupils of different mental and religious development, was recognized and considered. As a result of that con- sideration there were introduced into the Sunday schools special lessons for very young children, and the lessons taught in the kindergarten and the lowest classes of the elementary departments were in reality detached from 190 RELIGIOUS EDUCATION ASSOCIATION the uniform system as a whole. Thus there were created in a way two sets of uniform lessons, of a genuine graded nature: those intended for the infants, and those intended for all the other pupils. Now the graded-uniform system as an ideal would carry this process one or two steps farther. Following the natural great divisions of growth, it would classify the pupils as children, adolescents ,and mature— possibly making two subdivisions of the last, one including the young men ‘and women, and the other the adults. Within each of these three or four divisions there would be a different lesson taught, but each division would have the same lesson—that is to say, there might be taught to the different classes of children the same Bible story, to all the classes of boys and girls the same lesson of biography or geography, to all the adult classes the same lesson of biblical teaching. There can be no denying that for many schools this graded-uniform system has decided advantages both theoretically and practically over the merely uniform les- sons. It preserves some of the advantages of the uniform system; it gives the great body of pupils of approxi- mately the same age the lesson which is in a general way adapted to them, and at the same time does not tend to break down the unity of the school itself. Doubtless much can be done along these lines, and for many schools which wish to advance toward a genuinely graded curric- ulum this is unquestionably the step to be taken. For many years there have been on the market lesson-helps which make this possible. Today as never before there are tendencies at work which make it altogether probable that the next step forward in the general Sunday-school world will be along the lines of the recognition of the threefold division of the Sunday school, and of the desir- ability of forming cycles of lessons prepared especially for each division. SUNDAY-SCHOOL CURRICULUM Ig! III. The graded curriculum. To be idealistic is to believe in the final survival of the fittest. If the uniform system is essentially practical and the graded-uniform system practical, the graded system is practically ideal. Not impractically ideal, but as experience shows, prac- tically ideal—if not for the majority, at least for the very respectable minority, of Sunday schools. But to say that the Sunday school ought to have a graded curriculum is one thing; to show what that cur- riculum should be is another and a more difficult task. One is compelled to work here almost without precedent or experience, and must fall back on general principles and analogies derived from secular education, where a curriculum has already been worked out, aided by what little experience has already been had. Any attempts at the shaping of a course of study for the Sunday school must be regarded as tentative, and will undoubtedly be revised by experience. Nevertheless it seems necessary to make the attempt. Yet right here the development of the college curric- ulum may furnish us a helpful suggestion. As the field of modern knowledge has grown and new subjects have knocked for admission at the door of the college cur- riculum, the colleges, as a rule, have not found it expedient either wholly to exclude them or to make room for them by excluding the older occupants. Room has been found for them by introducing the principle of election. The advantages of this method need be no more than hinted at here, some of them more marked in the case of the Sunday school than of the college. In the first place, the introduction of a wide range of sub- jects is an advantage even to those who are compelled to limit themselves to the same amount of work which they would otherwise have done. The necessity of choosing between different courses, or the knowledge that others are pursuing a different course from that which he is 192 RELIGIOUS EDUCATION ASSOCIATION himself pursuing, broadens the pupil’s horizon and ina valuable, though superficial, way increases his knowledge of the field of Bible study. Under an elective system, again, it is possible to adapt instruction more perfectly to individual needs. And, finally, it permits the student who will remain in the school year after year to be always moving forward to new subjects and new fields of study, and by this very fact tends to hold him in the school when otherwise he would drift away, feeling that he had gained all that the school had to give him. But great as are the advantages of an elective system, the Sunday-school curriculum cannot, of course, be elec- tive throughout. Aside from the fact that the majority of the pupils who have not reached adult age are quite unprepared to make a wise selection of courses, it is evi- dent that there are some fundamental things which all need to learn and which must be learned as the basis of more advanced elective study. At this point one may well utilize the experience gained under a system of uniform lessons. For a gener- ation Christendom has been instructing its children and youth in what earnest men have designated as material that should be known by all Christians. The system, pedagogically considered, is exposed to many objections. But, in that it has demanded that all should know some- thing, and in so far as it has required that this some- thing should include the essential elements of the biblical material, it points the way for further progress. What- ever failures may have followed the attempt to make this system of uniform lessons permanent rather than introductory to something better, its efficiency and effects at this point enforce the desirability of seeing that sooner or later all pupils study the same lessons. From such considerations as these it results, then, that’ the first part of the course must be prescribed, the latter part elective. Where the line should be drawn : = : 5720 Prairie vee Chi- cago, Il. Bartlett, W.I., Rev. . , 3 s 5 F 5.00 Perry, Iowa Barton, Frank M. 5.00 Editor “‘ Gurent Neecdatess? Rose Bldg., ‘Cleveland, Ohio Bashford, J. W., PH.D. : 10.00 preedene Ohio Wesleyan RUniversitye Delaware! Ohio Beard, Frederica ~ : ; : 5.00 733 N. enviar eps Ox: Park, Ill. Beaton, David, Rev., D.D. . 5.00 Pastor Rane Park Cometiont Church, Chicazos ill. Betteridge, Walter R. 5.00 Professor Rochestet aineolaeical Scheer ieaeneces N. Y. Blair, John Allan, Rev., ‘ : , : 5.00 Pastor Presbyterian Church, Parisi Ill. Blakeslee, Erastus, Rev. F : 5.00 Editor ‘* Bible Study Wafon ieeseaned Boston, I Mass. Blatchford, Eliphalet W., Mrs. , ; A F : 10.00 - 375 LaSalle Ave., Chicago, II. 309 310 RELIGIOUS EDUCATION ASSOCIATION Bosworth, Edward I., D.p. .. - $5.00 Professor Oberlin Theological Semiimuy: Oberlin, Ohio Bradford, Amory H., Rev., D.D. . c 5.00 Pastor First Congregational Church; Montclair, N. qs ; Bridgman, Charles T. = E 5 4 : : 5.00 Flint, Mich. Bronson, Dillon, Rev. ‘ : : : i 2 5.00 Brookline, Mass. Bronson, Solon C., D.D. ; 5.00 Professor Garrett Biblical Institute, Evanston, mM. Brouse, Olin R., A.M. . ; : : : 3 3.00 845 N. Church St, Rockford, Ill. - Bryant, Stowell L., Rev. : 5.00 Pastor Hyde Park Methodist Episcopal Church, Chicago, tm. Bubier, Charles W. . : ;, 10.00 93 S. Anpell St, Providence, R. me Burchfield, A. B. . : ‘ : i 10.00 Pittsburg, Fas Butler, Nathaniel, A.M., D.D. ‘ d 5.00 Prieeax Unsyemity of Chicane: Chicago, Ill. Cadmus, W. E., Mrs. . : 2 E 2 L : 2.50 Elyria, Ohio Carr, John W., A.M... ; : P 5.00 Superintendent of Selinalas agercon. Tad: Carré, Henry Beach . : 2.00 President Centenary College of Louisiana, Jackson, La. _ Chase, George C., LL.D. 2 : : 2 2.00 Preiiont Bates College, Tessie Me. Child, Dudley R. 5.00 Sunday-School See ce a Ww. Canton St., Bost, ass Coe, George Albert, PH.D. . ; 5.00 Professor Northwestern Danes Evanston, I. Converse, John H. 3 : . ' 525.06 500 N. Broad St., Philadelphia, Pa. Cook, David C. . : ; : : 3 : - . 25.00 Sunday-School Editor, Superintendent First Methodist Episcopal Sunday School, Elgin, Ill. Copeland, Foster : : - : : : _ y LOvom Columbus, Ohio Crandall, Lathan A., Rev.,D.D. . : Pastor Meson Baptist Church, Chicago, Ill. .Cuninggim, Jesse Lee, Rev. 2.00 Secretary Gascon Study Depameel Vanderbilt University, Nashville, Tenn. uw ie} ° Currier, Albert H., D.D. ‘ 2.00 Bateson Oberlin Theological Senteicg Oberlin, Ohio Curtis, Edward H., Rev., D.D. 3.00 Pastor Woodlawn Park Prevbytesin Church, Gia Ul. Davis, William H. : 5.00 General Seaetary) Y. M. C. A, Bridgeport, Conn; Day, Thomas F., D.D. : 5.00 Pratecsue San Francisco Theological Seminary, ‘Sun Ane selmo, Calif. Dean, Charles F. : ; ; ‘ : : , 10,00 Pittsburg, Pa, CONTRIBUTORS TO THE CONVENTION | 311 Denio, Francis B., D.D. +12 $5206 Penkesses Bangor Thealorical Seioeten Basser Me. Dewey, John, PH.D. : : ‘ 5.00 Professor eS Ss= of Ses Chicteal TL Dodge, D. Stuart : - : "2 950.00 o9 John St. ., New York city Dodge, Grace H. : : 2 20500 262 sis Ave., New York city. Wenald, F.C. . Z : : : : : : 5.00 Chairman Central Passenger Association, Chicago, Ill. DuBois, Patterson : ‘ : : 5.00 4or S, goth St., Philadelphia, Pa. Duke, B. N. : ‘ : : : : : : 10.00 Durham, N. C. 4 Eyles, W. J. : : : : : . : : -50 Student Divinity School, University of Chicago, Chicago, Ill. Farnam, Henry, Mrs. : : - 25.00 43 Hillhouse Ave., es Peers Gam: Ferry, D. M. : : : : : : . . 5.00 Detroit, Mich. Field, Marshall : : : 3 : - - 25.00 Chicago, Ill. Fischer, W. J. . . : - 30.00 635 Hammond Bldg. oe Detroit, Mich. Foster, Edward D. ‘ : : ‘ : P : 5.00 Detroit, Mich, Frame, James E. 5.00 Professor Union Theological Seminary, New York city Fullerton, Kemper, A.M. - 5.00 Professor Lane Theological Seminary, Cincinnati, ; Ohio Gannett, Wm. Channing, Rev. ‘ : : : . 3.00 15 Sibley Pl., Rochester, N. Y. Garrison, James H., LL.D. . : , 5.00 Editor ** Christian Riyerapelice ”? St. eae Mo. Gates, Herbert W. 5-00 Librarian SS Thealopical fone Superintendent Leavitt Street Congregational Sunday School, Chicago, Ill. Gates, Owen H., Rev., PH.D. 5.00 Instructor Andover Theological Senne tne Mass. Gifford, O. P., Rev., D.pD. 5.00 Pastor Delaware Avenue Baptist Church, Buffalo, Ni: Gilbert, Simeon, Rev., D.D. : : : : 5.00 423 N. State St., Chicago, Th. Gilmore, George W., A.M. . 3 5.00 Exoiesan Meadville Theological School, Meadville, Pa. Goodspeed, Thomas W., D.D. - : 5.00 Secretary enecsssty of Chicago, Chicago, Til. Gordon, Charles W., Rev. . 5.00 Pastor ‘St. Stephen’s shee Church: ae ee. Grammer, Carl E., Rev.,s.T.D. . : : : 5.00 Rector Christ Church, Norfolk, Va. Greene, Benjamin A., Rev., D.D. . z : : 3.00 Pastor Ki irst Baptist Church, Evanston; Il. Grenell, Zelotes, Rev., D.D. : 1.00 Editor “Michigan C Gaasuan Herald, i Detroit, Mich. 312 RELIGIOUS EDUCATION ASSOCIATION Gunsaulus, Frank W., Rev., D.D. . $25.c0™m President Armour Institute, Pastor Central Chaxch, Chi- cago, Ill. Hale, Edward Everett, Rev., D.D., LL.D. Pastor South Conexeeationnl Church, Boston, Mass. Hale, George E. : ; : . To.eo roo State St. iy Chicago, I. Halsey, Rufus Henry President State Normal School, Oshkosh, Wis. i Hansel, John W. . 5.00 President Seaeinrial Institute said Training School We M. C, A., Chicago, lll. . 11.00 F 5.00% Harper, William R., PH.D., D.D., LL.D. : . §osoc Bectent University of Chicago, Chicago, Til. Hassold, F. A., Rev. . : 2.00 Pastor Congregational Church, Fake Linden, Mich, Hay, Robert L., Rev. 3.00 Pastor United Riesbytedau Church, New ‘Brighton, Pa. Haynes, Myron W., Rev. . : 5.00 Pastor Belden Avenue Baptist Church, Chicago, I, Hazard, Caroline, A.M., LITT.D. . . - 5.00 President Wellesley College, Wellesley, Mass. Hazard, M.C., PH.D. . 5.00 valtoe Conpregational Sunday: -Schadl Publications, Boston, ass Hazen, Azel W., Rev., D.D. 5.00 Pastor Fi irst Consresatiaaal Church, Middletown, Conta: Heath, D. C. é ; ‘ A 4 : b 25.00 120 Boylston St., Boston, Mass. Heinz, H. J. ; ‘ : ; : : A - 50.00 Pittsburg, Pa, Henderson, Charles R., PH.D., D.D. ; f 5.00 Professor Tianeersity of Chicago, Chivapae Ill. Hodge, Richard M., Rev.,D.D. . 10,00 Instructor School for Lay Workers! Oia Theological Seminary, New York city Holbrook, David L., Rev. . : 2.00 Bastan Congregational Church, Cina City, Mich, Holliday, John H. . 10.00 President Wuion Trust Co., Indianapolis, Ind, Holmes, William T., Rev. . 2 2.00 Pastor Congregational Church, Waterioua Conn. Horne, Herman H., PH.D. . : : 5.00 Professor Dartmouth College, Hanover, N. H. Houston, James W. . 10.00 Superintendent Fi irst Reformed Preshy testa Sunday School, Pittsburg, Pa. Hutchinson, Charles L. 10.00 Vice-President Cant Rechanee NatouslBowe Chicago, Ill. Hyde Park Christian Church : : : . 0.8 eons Chicago, Ill. Hyde, Wm. DeWitt, D.D., LL.D. . : : 5.00 President Bowdoin College, Baniswick, Me. Jacobus, Melancthon W., D.D., LL.D... 10.00 Professor Hartford Theological Seminary.) Hartford, Conn. Jefferson, Charles E., Rev., D.D. . x : 5.00 Pastor Broadway Tabernacle, oe York ee CONTRIBUTORS TO THE CONVENTION = 313 Jernberg, R.A. . $ 2.00 Superintendent Union Park Coeeeerteeel Sunday School, Chicago, II. Kirkland, James H., PH.D., LL.D. . é 5.00 Ghawcellor V: endexbile University, Nashville, Bene Lawrence, William, Rt. Rev., D.D., S.T.D. : - : 5.00 Bishop of Massachusetts, ror Brattle St., Cambridge, Mass. Lawson, Victor F. : : . 50.00 Publisher “ “ Daily es a ‘Chicago, Tl. Lewis, F. G. 5 : : s : : e 5 5.00 Professor Virginia Union University, Richmond, Va. Lewis, J. A. 2 : : A : : : : 2.00 138 S. Grove Ave., Oak Park, Ill. Loba, Jean Frederic, Rev.,D.D. . : 5.00 Pastor First Geteeteeaeal Church, ance Ill. Longacre, Lindsay B., Rev. - 5.00 Asst. Pastor Metropolitan a eenpalcs New Vork ae Lord, John B., Mrs... - E . 25.00 4857 Greenwood ae Chicapo, il. Lowden, Frank O. : 25.00 Seed and Gonncels at- Law, 784 LaSaile St. Rnacesd Mackenzie, Wm. Douglas, D.D. . 2 5.00 Professor oSere Theological Seminary, Chimes il. MacLeod, Eben E. . : 5.00 Chairman Western ees epee sie Nansen Tl. Marsh, Charles Allen . 10.00 Principal Hyde Park Baptist Sunday School, Chicago, Ml. McCormick, Cyrus H. : ; : £ 725200 321 Huron Ave., hice: ln. McCormick, Harold F. : : : : 25.00 7 Monroe St., Chicago, I. McCormick, Nettie F., Mrs. < : : = : 25.00 135 Rush St., Chicago, Il. McCormick, Stanley . : ‘ : : : - 100.00 215 Dearbom St., Chicago, Ill. McKee, William P., a.m. : y 10.00 Dean F rances Shimer Academy, Mt. Carroll, ll. McMillen, W. F., Rev., . 20.00 District ee Seente rss Seles ‘School and Pub- lishing Society, Chicago, Ill. McMurry, Frank M. . : : 5.00 Professor Teachers Collec: eens Mnteessitys New York city Mehard,S.S. . : : = E 5 2 = 10.00 ror4 Frick Bldg., Pittsburg, Pa. Merrill, George E., D.D., LL.D... : , 5.09 President Colgate University, Hamilton, N NEw Merrill, William P., Rev. . 2 : : 5.00 Pastor Sixth Presbyterian Chucch , Chicago, Til. Messer, L. Wilbur : x s 3 5 5.00 Crate Seocary ¥ MM. C. A., 153 LaSalle St., Chicago, il Mills, John Nelson, Rev., D.D. : 5 : F 5.00 1220 Ridge Ave., ete Tn, Milner, Louisa A. : ¢ F 5-00 5465 eeiaaciee Ave., ca ill. 314 RELIGIOUS EDUCATION ASSOCIATION Moore, Edward C., D. io Professor Harvard University, Cainbridaes Mass. . Moore, James H. : i < ; 159 LaSalle St., Chicago, Ti. Moulton, Richard G., PH.D. . Z d Professor University of Chicago, Chicago, Il. Nash, Charles S., A.M., D.D. Professor Pacific Theological Seminary, Berkeley, Calif. Ogden, Robert C. : - ; ‘ 784 Broadway, New York city Ogilvie, D. 5 - 3 ‘ : é = A 313 W. Hancock St., Detroit, Mich. Qsborn, F. W. . E : 2 : . é Professor Adelphi College, Brooklyn, N. Y. Page, Herman, Rev. . Rector St, Paul’s Protestant Episcopal Church, Chaceee I. Patten, Amos W., D.D. H Professor NoEitwestert Uhareexsiig Rvanstoa, Ill. Patterson, R.S. . : . : : 5 Port Huron, Mich, Patton, Walter M., Rev., PH.D. . > : Tnstructor Yale University, Middlefield, Conn. Paxton, Elizabeth D., Miss . : a a B 3 Princeton, N, J. Peabody, Francis G., D.D. . 5 Dean Tawar Divinity Seiad Cambrititen Mane. Peabody, H. E., Rev. Pasion Windsor Byecue Cunprenadianed Church, Hartford, Conn, Peloubet, Francis N., Rev., D.D. . 3 < . 132 Woodland Road, Auburndale, Mass. Perry, Alfred T. ‘ 5 President Marietta College, Marietta, Ohio Pike, Henry H. . Superintendent St. George’ s Sunday School, Wee York city Prentiss, Mary W. 5 F Z a : 41 E, 61st St., New York city. Ranney, William W., Rev. . 3 Pastor Park Gonpcesusued Church, Hartford, Coun. Raymond, Andrew V.V.,D.D., LL.D. . : : President Winter Golleae; Schenectady, N. Ne Rice, William N., PH.D., LL.D. : F Professor Wesleyan University, Middletown, Conn: Riggs, James S., D.D. : nalessor Auburn Theological Seminary, Auburn, Nuve Robinson, George L., PH.D. . Brafescor McCormick Theological’ Seminary, Chicago, ml. Rockefeller, John D., Jr... : : : 2 26 Bretrare New York city Rosenquist, Eric J, A., Rev. Pastor Reaneeieal Lather Saron Church, Chicago, Ill, Sanders, Frank K., PH.D., D.D. : = = iad, Yale Divinity School, New Haven, Conn. Sawin, Theophilus P., Rev., D.D. . < Pastor Fi irst Presbyterian Church, Troy, N. ¥. CONTRIBUTORS TO THE CONVENTION = 315 Scarritt, Charles W., Rev. . Le Ss OO Bestor ac Melrose Methodist Bpiseopal Church, South, Kansas ity, M Schurman, Jacob Gould, On GRID Oa : ZOLOG President Cornell University, enaeas N. y. Scoville, Augustus E., Rev. : 5 2.00 Pastor First Baptist Church, Meleases Mass. Seelye, L. Clark, D.D., LL.D. i f 10.00 Paecident Smith College, Northarntant Mass. Sisson, Edward O. 3 5.00 Director Bradley Polytechnic Institute, Pea Il. Slocum, Wm. F., LL.D. i 5.00 President Goede Golleze: Galonca Spee, Colo. Smith, F. N., Mrs. : 2.50 Editor Aral Publi Sree of ‘* Bible Studies,” Tis ‘Ohio Smith, Gerald Birney . : : 3.00 Instructor Umiversicy of Chicazo, Chieaset Ill, Smith, Henry Goodwin, Rev., D.D. ‘ : 5.00 Professor Lane Theological Seminary, Caciuacn Ohio Smith, Oscar M. : : . : : : 5.00 Flint, Mich, Soares, Theodore G., Rev., PH.D., D.D. . 3 ‘ ‘ 5.00 Pastor First Baptist Church, Oak Park, Ill. South Congregational Church - : 5 : Zz OLOO Springfield, Mass, Stearns, Wallace N., A.M., PH.D. . : 0 : : 5.00 Professor Baldwin University, Berea, Ohio Stetson, John B. i d ‘ Fi u E 25.00 INentotnes Pa. Stokes, Olivia E. Phelps : ? : : SOO LOO too William St,, New York city Stowell. B. |. : 2 : c d ; : 5.00 President Board of Education, Sunday-School Teacher, Hudson, Mich. Strong, Josiah . Ks x ‘ P , f : 5.00 President American Institute of Social Service, New York city St. Thomas’s Church . : : : : é 5.00 Mamaroneck, N. y. Stuart, Charles M,, A.M., D.D. { 5.00 Professor Garrett Biblical Tngenates Fvancton! Ill, Sunday School Plymouth Congregational Church . : 4.26 Minneapolis, Minn. Sunny, B. E. E A , : ; : : 3 S etelo) Western Manager General Electric Co., Chicago, Ill. Sutton, Edwin O. ‘ 2.00 Assistant Manas Life ineteanes Office, II5 High St Springfield, Mass. Matt.Oren B: . 5 : : 4 : ‘ : 5.00 Pearsons-Taft Land Credit Company, Chicago, Ill. Taylor, Graham, D.D. . , 5.00 Professor Chicago Theological Seanane Chicazo; Ill, Terry, Milton S., D.D., LL.D. : i 5.00 Bcofestor Garrett Biblical ieee: Buantiont Tl. Tippy, Worth M., Rev. \ 2.00 Pastor Broadway Methodist Episcopal Church, Tndianapoligy nd, 316 RELIGIOUS EDUCATION ASSOCIATION Torrey, Charles C., PH.D., D.D. J A . $ 5.00 Prciceeaw Yale University, New Havens Couns Turner, Julia M., Mrs. : : : - 50.00 1506 Walnut St., Philadelphia, Pa, Ulirick, Delbert S., Rev. : 10,00 Pastor Methodist Episcopal Church, 1021 Ayes Pl. Evan- ston, Ill, VanKirk, Hiram, Rev, PH.D. - 2.00 Dean Berkey Bible Seminary, Berkeley: Calif,” Votaw, Clyde Weber, PH.D. . : =) |) 2B ices Professor University of Chicago, Chimcal Ill. Walker, William B. . : 3 2 : .2§ fom 4014 Grand Boul., (Chicago: Til. Walker, Williston, PH.D., D.D. ; . -. 25.08 Professor Yale University, New Haven, Conn, Wallin, V. A. . : : : : 5 : a)» Tones Wallin Leather Company, Grand Rapids, Mich, Wells, F. A. : ; : . : - 2 25.00 tor4 Monadnock Blk., Chicago, Il. Wheeler, ArthurL. . : i é G ; 3 10.00 Chicago, Ill. Wight, Ambrose S., Rev. . “ : 1.00 Pastor Presbyterian Church, Garrison, lows Wilder, Herbert A. . 4 ; : E 15.00 53 Fairmount Ave., Newton: Mass. Willett, Herbert L., PH.D. . : - 10.00 Braiesco University of Guewn Chicago,’ Til. Williams, Edward M., Rev., D.D. . 5 ‘ : 5.00 Recess? Executive Gane! Chicago Theological fe Seminary, Chicago, IIl. Williams, J.B. . : : : : : : . | 25.06 Glastonbury, Conn. Williams, Samuel H. . 4 : 2 : 7 ‘ 5.00 Glastonbury, Conn, Winchester, Benjamin S., Rev. . : 5.00 Associate Pastor and Supeauteutene Bible School, New 2 England Congregational Church, Chicago, Ill, Winship, A. E. . z : z i F ; 5.00 Editor ‘* Journal of Education,” Boston, Mass. Cash Gifts handed in at Convention : é : . )y 23gR Total Contributions to the Convention . a $2,170.81 Total Expenses of the Convention (the deficit of $714.20 being assumed by the Religious Educa- tion Association) . ; 3 - : $2,885.01 MINUTES OF THE CONVENTION FIRST SESSION TUESDAY EVENING, FEBRUARY I10 The first session of the Convention was held in the Audi- torium. An organ recital by Dr. Louis Falk, of Chicago, was given at half-past seven o’clock. At eight o’clock the meeting was called to order by Professor Frank K. Sanders, Ph.D., D.D., of Yale University, President of the Council of Seventy, who introduced President James B. Angell, LL.D., of the University of Michigan, as the presiding officer of the evening. DEVOTIONAL SERVICE The meeting was opened with a devotional service. The anthem by Gounod, “Send Out Thy Light,” was rendered by a chorus of two hundred voices, under the direction of Professor W. B. Chamberlain,‘ of the Chicago Theological Seminary. The Scriptures (Psalm 19) were read by Very Rev. Charles H. Snedeker, Dean of St. Paul’s Cathedral, Cincin- nati, Ohio. Prayer was offered by Rev. Heman P. DeForest, D.D., Pastor of Woodward Avenue Congregational Church, Detroit, Mich. The hymn, “I Love Thy Kingdom, Lord,” was sung by the congregation. BUSINESS The Call for the Convention was read by Professor Clyde W. Votaw, Ph.D., of the University of Chicago, Recorder of the Council of Seventy, as follows: A CALL FOR A CONVENTION TO EFFECT A NATIONAL ORGANIZATION FOR THE IMPROVEMENT OF RELIGIOUS AND MORAL EDUCATION THROUGH THE SUNDAY SCHOOL AND OTHER AGENCIES We, the undersigned, Members and Associate Members of the Council of Seventy, and others, believing — I. That the religious and moral instruction of the young is at present inadequate, and imperfectly correlated with other instruction in history, literature, and the sciences; and 1 Professor Chamberlain died on March 7, but three weeks after the Convention. His skilful and devoted labors to make the music of the Convention worthy of the occasion were remarkably successful, and were recognized and appreciated by all. He was to have been Musical Director of the World’s Sunday School Convention at Jerusalem in 1904, 317 318 RELIGIOUS EDUCATION ASSOCIATION 2. That the Sunday school, as the primary institution for the religious and moral education of the young, should be conformed to a higher ideal, and made efficient for its work by the gradation of pupils, and by the adap- tation of its material and method of instruction to the several stages of the mental, moral, and spiritual growth of the individual; and 3. That the home, the day-school, and all other agencies should be developed to assist in the right education of the young in religion and morals; and 4. That this improvement in religious and moral instruction can best be promoted by a national organization devoted exclusively to this purpose, Unite in calling a Convention, under the auspices of the Council of Seventy, to assemble in Chicago on Tuesday, Wednesday, and Thursday, February 10, I1, and 12, 1903, for the creation of such a national organization, the Convention to consist of (2) members and associate members of the Council of Seventy; (4) invited teachers, ministers, and editors ; (c) invited pastors of churches and superintendents of Sunday schools. ADDRESSES The subject for the evening was “‘ The Next Step Forward in Religious Education.” Addresses were delivered by the presiding officer, President James B. Angell, LL.D.; and by Rey. Francis E. Clark, D.D., President of the United Society of Christian Endeavor, Boston; Mr. Walter L. Hervey, Ph.D., Examiner of the Board of Education, New York city; Rev. William C. Bitting, D.D., Pastor of the Mt. Morris Baptist Church, New York city; and Rev. J. W. Bashford, Ph.D., President of Ohio Wesleyan University, Delaware, O. ADJOURNMENT At the close of the addresses the congregation sang the hymn, “O Word of God Incarnate.”” Prayer was made and the benediction pronounced by Rey. Lathan A. Crandall, D.D., Pastor of the Memorial Baptist Church, Chicago. Adjourn- ment. SECOND SESSION WEDNESDAY MORNING, FEBRUARY II The three sessions on Wednesday were held in the Second Presbyterian Church. The organ prelude and postlude for the morning and afternoon meetings were rendered by Miss Emeline P. Farrar, Chapel Organist of the Chicago Theologi- MINUTES OF THE CONVENTION 319 cal Seminary; and for the evening meeting by Mr. A. F. McCarrell, Organist and Choir Director of the Second Pres- byterian Church. DEVOTIONAL SERVICE The morning session opened at ten o’clock with a devo- tional service, the congregation joining in the hymn, ‘When Morning Gilds the Skies.” The Scripture reading (John 4) was by Rev. Everett D. Burr, D.D., Pastor of the First Baptist Church, Newton Centre, Mass. Prayer was offered by Mr. Fred B. Smith, Secretary of the International Committee of the Young Men’s Christian Associations, New York city. Mr. Lester B. Jones, Director of Music at the University of Chicago, rendered Allitsen’s solo, “ Like as a Hart Desireth the Water Brooks.” BUSINESS The General Committee appointed by the Senate of the Council of Seventy to conduct the preparations for the Con- vention made its report through Professor George L. Robinson, Chairman. It was voted by the Convention to elect as permanent offi- cers of the Convention the following persons, in accordance with the recommendation of the General Committee: President— Professor Frank K. Sanders, Ph.D., D.D., Dean of the Yale Divinity School, New Haven, Conn. Vice- Presidents —James B. Angell, LL.D., President of the University of Michigan, Ann Arbor, Mich.; Rev. J. H. Kirk- land, Ph.D., Chancellor of Vanderbilt University, Nashville, Tenn.; Mr. Fred B. Smith, Secretary of the International Committee of the Young Men’s Christian Associations, New York city; Rev. George R. Merrill, D.D., Superintendent of the Congregational Home Missionary Society, Minneapolis, Minn.; Rev. George E. Horr, D.D., Editor of ‘The Watch- man,’ Boston, Mass.; Rev. Pascal Harrower, A.M., Rector of the Church of the Ascension, West New Brighton, N. Y. Secretaries—Mr. M. C. Hazard, Ph.D., Editor of the Con- gregational Sunday School and Publishing Society, Boston, Mass.; Rev. W. C. Bitting, D.D., Pastor of the Mt. Morris Baptist Church, New York city. 320 RELIGIOUS EDUCATION ASSOCIATION It was voted by the Convention to adopt the program as prepared and printed by the General Committee. ft was voted that the President of the Convention appoint the following four committees: (1) A Committee on Enrol- ment; (2) A Committee on Permanent Organization; (3) A Committee on Nominations ; (4) A Committee on Resolutions. ft was voted that the principal addresses upon each topic be limited to twenty minutes; speakers opening the general discussion of each subject to be limited to five minutes in the Wednesday sessions, and to eight minutes in the Thursday sessions; the speaker in each case to be notified by a stroke of the bell when he enters upon the last minute of his time, and by a double stroke of the bell when the last minute is com- pleted; the time of the speaker not to be extended; members of the Convention to be invited to speak upon the several sub- jects after the addresses have been given, and the speakers announced in the program have opened the discussion ; addresses from the floor to be limited to three minutes each, and members to be called by the chairman; those desiring to speak upon the subjects under discussion to send their cards to the Secretary by the ushers at the close of the principal addresses. ADDRESSES The general subject of the session was ‘‘ The Modern Con- ception of Religious Education.” Addresses were given upon “Religious Education as a Part of General Education,” by Professor George A. Coe, Ph.D., Northwestern University, Evanston, Ill., and by Professor Edwin D. Starbuck, Ph.D., Leland Stanford Junior University, Stanford University, Calif. Addresses were given upon “Religious Education as Condi- tioned by the Principles of Modern Psychology and Peda- gogy,” by Professor John Dewey, Ph.D., Director of the School of Education of the University of Chicago, and by President Henry Churchill King, D.D., Oberlin College, Oberlin, Ohio. The last phase of the subject, “Religious Education as Affected by the Modern Historical Study of the Bible,” was presented by President Rush Rhees, D.D., LL.D., of the Uni- versity of Rochester, Rochester, N. Y., and by Professor Her- bert L. Willett, Ph.D., of the University of Chicago. + ee MINUTES OF THE CONVENTION 321 DISCUSSION The discussion that followed was participated in by Rev. Philip S. Moxom, D.D., Pastor of the South Congregational Church, Springfield, Mass.; Professor Wm. Douglas Macken- zie, D.D., of the Chicago Theological Seminary; and Rev. William P. Merrill, Pastor of the Sixth Presbyterian Church, Chicago. BUSINESS President Sanders read the composition of the four com- mittees, voted earlier in the session, as follows: Committee on Permanent Organization— President Henry Churchill King, D.D., Oberlin College, Oberlin, O., Chairman; President J. W. Bashford, Ph.D., Ohio Wesleyan University, Delaware, O.; Rev. W. C. Bitting, D.D., Pastor Mt. Morris Baptist Church, New York city; Rev. L. A. Crandall, D.D., Pastor Memorial Baptist Church, Chicago; Rev. A. E. Dunning, D.D., Editor ‘“ The Congregationalist,” Boston, Mass.; Rey. Jesse J. Haley, Pastor Christian Church, Cynthiana, Ky.; President William R. Harper, Ph.D., D.D., LL.D., the University of Chicago, Chicago; Rev. Pascal Harrower, Rector Church of the Ascension, West New Brighton, N. Y.; Mr. Walter L. Hervey, Ph.D., Examiner Board of Education, New York city; Professor J. I. D. Hinds, Ph.D., University of Nashville, Nashville, Tenn.; Rey. Richard M. Hodge, D.D., Union Theological Seminary, New York city; Rev. Geo. E. Horr, D.D., Editor ““The Watchman,” Boston, Mass.; Re.. E. A. Horton, D.D., President Unitarian Sunday School Society, Boston, Mass.; Chancellor J. H. Kirkland, Ph.D., Vanderbilt University, Nashville, Tenn.; Rev. R. W. Miller, D.D., Secretary Sunday School Board of the Reformed Church, Philadelphia, Pa.; Rev. Philip S. Moxom, D.D., Pastor South Congregational Church, Springfield, Mass.; Rev. Cornelius H. Patton, D.D., Pastor First Congregational Church, St. Louis, Mo.; Professor Geo. L. Robinson, Ph.D., McCormick Theological Seminary, Chicago; Mr. Fred B. Smith, General Secretary International Committee Y. M. C. A,, New York city; Professor Milton S. Terry, D.D., LL.D., Garrett Biblical Institute, Evanston, Ill.; Professor Herbert L. Willett, Ph.D., the University of Chicago. Committee on Nominations—President Rush Rhees, D.D., LL.D., University of Rochester, Rochester, N. Y., Chairman; Rev. E.S, Ames, Ph.D., Pastor Hyde Park Christian Church, Chicago; Rev. W. G. Ballan- tine, D.D., LL.D., International Y. M.C. A. Training School, Springfield, Mass.; President Clifford W. Barnes, Illinois College, Jacksonville, IIl.; Rey. Everett D. Burr, D.D., Pastor First Baptist Church, Newton Centre, Mass.; Mr. Frank H. Burt, State Secretary Y. M. C. A. of Missouri, St. Louis, Mo.; Principal George N. Carman, Lewis Institute, Chicago; Mr. David C. Cook, Editor Sunday School Publications, Elgin, Ill.; Professor George Cross, Ph.D., MacMaster University, Toronto, Can.; Professor 322 RELIGIOUS EDUCATION ASSOCIATION Thomas Carter, Vanderbilt University, Nashville, Tenn.; Rev. H. P. DeFor- est, D.D., Pastor Woodward Avenue Congregational Church, Detroit, Mich.; Professor E. D, Starbuck, Ph.D., Leland Stanford Junior University, Stan- ford University, Calif.; Rev. William Ewing, State Superintendent of Congregational Sunday School and Publishing Society, Lansing, Mich.; Professor Shailer Mathews, D.D., the University of Chicago, Chicago; Professor Thomas Nicholson, D.D., Cornell College, Mt. Vernon, Ia.; Pro- — fessor Waldo S. Pratt, Mus. D., Hartford Theological Seminary, Hartford, Conn.; President H. H. Thoren, Western Union College, LeMars, Ia.; Mr. Charles H. Thurber, Ph.D., Editor Educational Publications of Messrs. Ginn & Co., Boston, Mass. Committee on Resolutions — President George B. Stewart, D.D., LL.D., Auburn Theological Seminary, Auburn, N. Y., Chairman; Professor Mor- gan Barnes, Westminster College, New Wilmington, Pa.; Rey. C. R. Black- all, D.D., Editor Periodicals American Baptist Publication Society, Philadelphia, Pa.; Rev. Erastus Blakeslee, Editor Bible Study Union Les- sons, Boston, Mass.; Rev. Nehemiah Boynton, D.D., Pastor First Congregational Church, Detroit, Mich.; Professor George A. Coe, Ph.D., Northwestern University, Evanston, Ill.; Mr. J. Spencer Dickerson, Editor “The Standard,” Chicago; Rev. R. Douglas Fraser, Editor Presbyterian Sunday School Publications, Toronto, Can.; Mr. J. H. Garrison, LL.D., Editor “The Christian Evangelist,” St. Louis, Mo.; President R. D. Harlan, D.D., Lake Forest College, Lake Forest, Ill.; Rev. Simeon Gilbert, D.D., Chicago; Mr. W. H. Hatch, Superintendent of Public Schools, Oak Park, Ill.;. Professor D. A. Hayes, D.D., S.T.D., LL.D., Garrett Biblical Institute, Evanston, IIll.; Principal E. Munson Hill, D.D., Congre- gational College of Canada, Montreal, Can.; President Richard C. Hughes, D.D., Ripon College, Wis.; President Emory Hunt, Denison University, Granville, O.; Rev. W. F. McMillen, D.D., District Missionary Congrega- tional Sunday School and Publication Society, Chicago; Rey. Spenser B. Meeser, D.D., Pastor Woodward Avenue Baptist Church, Detroit, Mich.; Mr. L. Wilbur Messer, General Secretary, Chicago Y. M. C. A., Chicago; Professor George W. Pease, Hartford School of Religious Pedagogy, Hart- ford, Conn.; Professor C. W. Votaw, Ph.D., the University of Chicago, Chicago. Committee on Enrolment— Professor Charles M. Stuart, D.D., S.T.D., Garrett Biblical Institute, Evanston, Ill., Chairman; Mr. Augustus L. Abbott, St. Louis, Mo.; Mr. Nolan R. Best, Associate Editor “The Interior,” Chicago; Mr. E. A. Fox, General Secretary Kentucky State Sunday School Association, Louisville, Ky. President Sanders, as President of the Council of Seventy, read the following resolution, passed by the Council of Seventy at its annual meeting on February ro: WHEREAS, The Council of Seventy with other persons have issued a Call for a Convention to be held in Chicago, Ill., February 10-12, for the promotion of religious and moral education ; MINUTES OF THE CONVENTION 323 Resolved, That the Council of Seventy, conducting the American Insti- tute of Sacred Literature, hereby declares its desire to be associated with or recognized by any organization that may be established by the Convention only on the same basis as other organizations for the promotion of Bible study. ADJOURNMENT The hymn, “The Heavens Declare Thy Glory, Lord,” was sung by the congregation. The benediction was pronounced by Rev. S. S. Bates, D.D., Pastor of the College Street Baptist Church, Toronto, Canada. Adjournment. THIRD SESSION WEDNESDAY AFTERNOON, FEBRUARY II The Convention assembled at half-past two o’clock, and was opened with prayer by Rev. William B. Forbush, Ph.D., Pastor of the Winthrop Congregational Church, Boston. Mrs. Clarence Pellett, of Oak Park, Ill., rendered a soprano solo by Rocoli, entitled ‘“ Our King.” ADDRESSES The topic, ‘‘ The Promotion of Religious and Moral Edu- cation,” was then taken up as follows: (1) “Through the Home,” by President George B. Stewart, D.D., LL.D., of Auburn Theological Seminary, Auburn, N. Y.; and by Rey. Jean F. Loba, D. D., Pastor of the First Congregational Church, Evanston, Ill. (2) “Through the Public Schools,” by Mr. Charles H. Thurber, Ph.D., Editor of the Educational Publi- cations of Messrs. Ginn & Co., Boston; and by Mr. John W. Carr, A.M., Superintendent of Schools, Anderson, Ind. (3) “Through the Christian Associations and Young People’s Societies,” by Rev. W. G. Ballantine, D.D., LL.D., Bible Instructor in the International Young Men’s Christian Associ- ation Training School, Springfield, Mass.; and by Rev. Nehemiah Boynton, D.D., Pastor of the First Congregational Church, Detroit, Mich. DISCUSSION The subject was farther discussed by Rev. George E. Horr, D.D., Editor of ‘The Watchman,” Boston; by Mr. Rufus S. Halsey, President of the State Normal School, Oshkosh, Wis.; and by Rev. David Beaton, D.D., Pastor of the Lincoln Park Congregational Church, Chicago. 324. RELIGIOUS EDUCATION ASSOCIATION ADJOURNMENT The session closed with the singing of the hymn, “Hail to the Brightness of Zion’s Glad Morning,” and the benediction by Rev. William S. Sigmund, Secretary Olive Branch Synod, Evangelical Lutheran Church, Columbus, Ind. Adjournment. FOURTH SESSION WEDNESDAY EVENING, FEBRUARY II The fourth session was given to the specific consideration of the Sunday school in relation to religious and moral edu- cation. DEVOTIONAL SERVICE The meeting opened at eight o’clock with a selection from Gounod’s ‘“‘ Redemption,” rendered by the quartet choir of the Second Presbyterian Church, Mrs. Lucile Stephenson- — Tewksbury, Mrs. Annie Rommeiss-Thacker, Mr. Henry A. ~ Mix, and Mr. J. M. Hubbard. The Scriptures (First Cor- inthians 13) were read by Professor J. I. D. Hinds, Ph.D., of the University of Nashville, Nashville, Tenn.; this was fol- lowed by the singing of the hymn, “I Love to Tell theStory.” Prayer was offered by Rev. A. Edwin Keigwin, Pastor of the Park Presbyterian Church, Newark, N. J. The quartet choir rendered the “ Holy Night,” by Chwatal. ADDRESSES The theme of the evening, ‘‘ Religious Education through the Sunday School,” was presented in four addresses: (1) “As Regards Organization for the Purpose of Instruction,” by Rev. C. R. Blackall, D.D., Editor of Periodicals, American Baptist Publication Society, Philadelphia, Pa; (2) “As Regards the Curriculum of Study,” by Professor Shailer Mathews, D.D., of the University of Chicago, Chicago; (3) “ As Regards Lesson-Helps and Text-Books,” by Professor Frank — K. Sanders, Ph.D., D.D., Dean of the Yale Divinity School, New Haven, Conn.; (4) ‘‘As Regards the Teaching Staff,” by Rev. Pascal Harrower, A.M., Chairman of the Sunday — School Commission of the Diocese of New York, Rector of the Church of the Ascension, West New Brighton, N. Y. MINUTES OF THE CONVENTION 325 DISCUSSION The subject was farther discussed by Rev. Rufus W. Miller, D.D., Secretary of the Sunday School Board of the Reformed Church, Philadelphia, Pa.; by Rev. W. J. Mutch, Ph.D., Pastor of the Howard Avenue Congregational Church, New Haven, Conn.; and by Rev. Simeon Gilbert, D.D., Chicago. BUSINESS The following resolution was proposed by Rev. Jesse B. Young, D.D., Pastor of the Walnut Hills Methodist Episco- pal Church, Cincinnati, Ohio, and was adopted by the Con- vention: Resolved, That we record our appreciation of the courtesies and hospi- talities extended to and enjoyed by this Convention by the officers of the Second Presbyterian Church, and that we extend our thanks to the choral director and choir of this church, and other skilled singers and organists, who have led our thoughts and hearts upward by their services of praise. ADJOURNMENT The hymn, “Forward, be our Watchword,” was sung by the congregation. Prayer was offered and the benediction pronounced by Rev. Spenser B. Meeser, D.D., Pastor of the Woodward Avenue Baptist Church, Detroit, Mich. Adjourn- ment. FIFTH SESSION THURSDAY MORNING, FEBRUARY 12 The two sessions on Thursday were held in the University Congregational Church. Mr. Joseph Gillespie, the organist of the church, rendered the prelude and postlude at each session. DEVOTIONAL SERVICE The Convention was called to order at ten o’clock. The hymn, “A Glory Gilds the Sacred Page,” was sung. Scrip- tures (Luke 24: 25-7, 44-53; Acts 1: 1-8) were read by Rev. E. Munson Hill, D.D., Principal of the Congregational Col- lege of Canada, Montreal, Can. Prayer was offered by Pro- fessor Milton S. Terry, D.D., of Garrett Biblical Institute, Evanston, Ill. A soprano solo, Protheroe’s ‘ Lead, Kindly Light,” was given by Mrs. William D. Ferguson, of Chicago. 326 RELIGIOUS EDUCATION ASSOCIATION ADDRESS President William R. Harper, Ph.D., D.D., LL.D., of the University of Chicago, addressed the Convention upon “The Scope and Purpose of the New Organization.” DISCUSSION The discussion was continued by Rev. J. H. Kirkland, Ph.D., LL.D., Chancellor of Vanderbilt University, Nashville, Tenn.; Rev. Edward A. Horton, D.D., President of the Unitarian Sunday School Society, Boston ; Rev. Caspar W. Hiatt, D.D., Pastor of the Euclid Avenue Congregational Church, Cleve- land, O.; Professor George W. Pease, of the Hartford School of Religious Pedagogy, Hartford, Conn.; and Rev. Albert E. Dunning, D.D., Editor of “‘The Congregationalist,” Boston. Informal discussion was participated in by Mr. M. C. Haz- ard, Ph.D., Editor Congregational Sunday School Publica- tions, Boston; Mr. F. C. Morehouse, Editor “The Living Church,” Milwaukee, Wis.; Rev. Charles W. Pearson, Pastor of the Unitarian Church, Quincy, Ill.; Rev. Philip S. Moxom, D.D., Pastor of the South Congregational Church, Springfield, Mass.; Rev. A. Wellington Norton, LL.D., President Sioux Falls College, Sioux Falls, S. Dak.; Mr. Edward O. Sisson, Director of the Bradley Polytechnic Institute, Peoria, Ill.; Rev. C. R. Blackall, D.D., Editor of Periodicals, American Baptist Publication Society, Philadelphia, Pa. BUSINESS The Committee on Enrolment, through its Chairman, Pro- fessor Charles M. Stuart, D.D., of Garrett Biblical Institute, Evanston, IIl., reported as follows: The registration of members of the Convention is thus far 360 persons,* representing twenty-three states, two provinces of Canada, and four foreign countries. New England is largely represented, as well as the states of the interior. Fifteen denominations are represented, and a large numberof educational institutions. The members of the Convention are individuals rather than formally appointed delegates of institutions or organizations. On motion the report was accepted and referred to the Publishing Committee. 1 The total attendance of invited members, as determined at the close of the Convention, was over 400, Still others were present whose names were not formally registered, MINUTES OF THE CONVENTION 327 The Committee on Permanent Organization reported through its Chairman, President Henry Churchiil King, D.D., of Oberlin College, Oberlin, O., as follows: The Committee has especially desired not to force any plan on the Con- vention, and yet I am sure we all see that it would be a great pity to have this Convention adjourn without adopting some permanent plan of organiza- tion. It seemed therefore that we ought to be able to suggest something definite and well thought out in the way of a constitution. The one thing certainly that we cannot fail to do at this Convention is to adopt some kind of a reasonable organization, so that the fruits of the Convention may not be lost. Your committee therefore faced the problem of devising some plan for a permanent organization. We felt that we ought to provide for an organization that, in the first place, would be large; that, in the second place, would be broad in its outlook, and be able to take in all kinds of organizations, and all the different classes of workers that would naturally be interested in religious and moral education ; that, in the third place, would allow some freedom of work and yet be effective, get something done; and finally, that should have a constitution which had been thoroughly tested. I think that all these requirements have been in the minds of the committee ; that the constitution ought to allow for largeness, for breadth, for freedom, for effectiveness, and that it should be a tested constitution. The constitution recommended by your Committee is not—I think I owe it to you to say—hastily prepared. You can well understand, of course, that back of the calling and organization of such a Convention as this there has had to be a great deal of thought and planning. The pre- liminary conferences held in different parts of the country have taken up this question of the constitution. Besides this there has been a great deal of correspondence bearing upon the question of the form of the organiza- tion. Many of the committees too that had the calling and organization of this Convention in mind have gone over this same subject; and your Com- mittee—a committee of twenty-one —were obliged to deprive themselves of the entire afternoon session yesterday to go over the Constitution and adopt it phrase by phrase. I have a right therefore to say that the consti- tution offered is certainly not hastily recommended. The consensus of all these preliminary considerations has been just this, that we probably could not do more wisely than to organize along essentially the same lines as the National Educational Association. Their constitution seemed to meet the needs that I mentioned, namely, it provides for as large a membership as we should ever need to anticipate; in the second place, it provides for great breadth in the number of departments that shall be represented in the organization; in the third place, it allows great freedom of work in these separate departments, and still in its Exec- utive Board and in its Board of Directors and in its Council it provides for some really effective work; besides it is, as I said, a tested constitution — there has been the test of thirty years’ trial by the National Educational Association. We are therefore not presenting an untried plan in the consti- 328 RELIGIOUS EDUCATION ASSOCIATION tution now reported. The constitution of the National Educational Asso- ciation has been essentially transferred, therefore, except in two particulars: one in the direction of simplification, and one in the direction of making the Executive Board larger and more representative. The two essential differences, therefore, from the National Educational Association constitu- tion are just these: that, in the first place, instead of having two boards, a Board of Trustees and a Board of Directors, this constitution recommends — one Board of Directors; in the second place, instead of having a compara- tively small Executive Committee of seven, the constitution recommends a large Executive Board of twenty-five. It seems necessary, in order that the constitution may be fairly before you, to read the constitution recommended in detail, article by article. I am sure you will bear with this reading; there are a number of points that I should like to call your special attention to as I read. Your Committee recommend unanimously and heartily the adoption of the following consti- tution: (The constitution as printed on pp. 334-9 was then read.) I now have the pleasure of presenting the unanimous and hearty recommendation of the Committee on Permanent Organization in favor of the constitution just read. The Committee counted itself very happy in having the example of the National Educational Association before it, that it might be possible to present at once a constitution that would really meet our case. Jt was voted, on motion of Rev. Philip S. Moxom, D.D., of Springfield, Mass., that the report of the Committee be accepted and its consideration be postponed until the time provided by the program for its discussion in the afternoon session. ADJOURNMENT After singing the hymn, “Rise Crowned with Light,” the session closed with the benediction by Rev. Cornelius H. Patton, D.D., Pastor of the First Congregational Church, St. Louis, Mo. SIXTH SESSION THURSDAY AFTERNOON, FEBRUARY I2 After a luncheon provided for the members of the Con- — vention by the General Committee, given at the Quadrangle Club of the University of Chicago, the last session of the Convention was called to order by President Sanders at half- past two o’clock. MINUTES OF THE CONVENTION 329 DEVOTIONAL SERVICE The hymn, “The Church’s One Foundation,” was sung by the congregation. The Scriptures (Ephesians 4) were read by Professor Waldo S. Pratt, of Hartford Theological Seminary, Hartford, Conn. Prayer was offered by Rev. Erastus Blakes- lee, editor of the Bible Study Union Lessons, Boston. Mr. Charles Knorr, of Chicago, rendered the tenor solo, ‘‘ Fear Ye Not, O Israel” (Dudley Buck). ADDRESS Rev. Frank W. Gunsaulus, D.D., President of Armour Institute and Pastor of Central Church, Chicago, spoke on “The Relation of the New Organization to Existing Organi- zations.” DISCUSSION The subject was farther treated by Rev. George R. Merrill, D.D., Superintendent of the Congregational Home Missionary Society, Minneapolis, Minn.; Rev. Charles J. Little, D.D., LL.D., President of Garrett Biblical Institute, Evanston, II1.; Mr. L. Wilbur Messer, General Secretary of the Young Men’s Christian Association, Chicago; Rev. William F. McDowell, Ph.D.,. Secretary of Education of the Methodist Episcopal Church, New York city, whose paper was read in his absence by Professor Milton S. Terry, D.D., of Garrett Biblical Insti- tute, Evanston, Ill.; Rev. Richard M. Hodge, D.D., Instructor in the School for Lay Workers, Union Theological Seminary, New York city. BUSINESS It was announced that Rev. Edward Everett Hale, D.D., of Boston, who greatly desired to be present at the Convention, but found this impossible because of the state of his health, had sent a letter to the members of the Convention, copies of which would be found upon the table before them. lt was voted, on motion of Professor Edwin D. Starbuck, Ph.D., of Leland Stanford Junior University, Calif., that the Convention adopt the report of the Committee on Perma- nent Organization, and that in adopting the report the members of the Convention consider themselves organized under the new constitution. The vote was unanimous. 330 RELIGIOUS EDUCATION ASSOCIATION The Committee on Nominations made its report through Professor Shailer Mathews, of the University of Chicago, in the temporary absence of the Chairman of the Committee, President Rush Rhees, D.D., LL.D., of the University of Rochester, Rochester, N. Y., as follows: President—Professor Frank Knight Sanders, Ph.D., D.D., Dean Yale Divinity School, New Haven, Conn. Vice-Presidents— President Nicholas Murray Butler, Ph.D., LL.D., Columbia University, New York city; President James B. Angell, LL.D., University of Michigan, Ann Arbor, Mich.; Rev W.G. Ballantine, D.D., LL.D., International Y. M. C. A. Training School, Springfield, Mass.; Rev. William C. Bitting, D.D., Pastor Mt. Morris Baptist Church, New York city; Rev. Amory H. Bradford, D.D., Pastor First Congregational Church, Montclair, N. J.; Mr. J. W. Carr, Superintendent of Schools, Anderson, Ind.; Professor Thomas F. Day, D.D., San Francisco Theological Seminary, San Anselmo, Calif.; Rev. George E. Horr, D.D., Editor “The Watchman,” Boston, Mass.; Rev. Jesse L. Hurlbut, D.D., Pastor Methodist Episcopal Church, Morristown, N. J.; President William DeWitt Hyde, D.D., LL.D., Bowdoin College, Brunswick, Me.; President Burris A. Jenkins, Kentucky University, Lexington, Ky.; President Charles J. Little, D.D., Garrett Bibli- cal Institute, Evanston, Ill.; Rev. S. J. McPherson, Head Master Lawrence- ville School, Lawrenceville, N. J.; Rev. John Moore, Ph.D., Pastor First Methodist Episcopal Church, South, Dallas, Tex.; Professor James S. Riggs, D.D., Auburn Theological Seminary, Auburn, N. Y.; President Mary E, Woolley, Litt.D., Mount Holyoke College, South Hadley, Mass. Treasurer —Mr. James Herron Eckels, President Commercial National Bank, Chicago. Directors at Large —Mr. Herbert B. Ames, Montreal, Canada; Mr. Nolan R. Best, Editor “‘ The Interior,’’ Chicago; Rev. Nehemiah Boynton, — D.D., Pastor First Congregational Church, Detroit, Mich.; Professor Edward L. Curtis, Ph.D., D.D., Yale Divinity School, New Haven, Conn.; Rev. Samuel A.Eliot,D.D., President American Unitarian Association, Boston, Mass.; Pres- ident R. D. Harlan, D.D., Lake Forest College, Lake Forest, Ill.; Rev. Pascal Harrower, Chairman Sunday School Commission of the Diocese of New York, Rector Church of the Ascension, West New Brighton, N. Y.; Profes- sor J. I. D. Hinds, Ph.D., University of Nashville, Nashville, Tenn.; President Richard Cecil Hughes, D.D., Ripon College, Ripon, Wis.; Rev. Charles E. Jefferson, D.D., Pastor Broadway Tabernacle, New York city; President R. J. Kelly, Earlham College, Richmond, Ind.; Rev. William M. Lawrence, D.D., Pastor Second Baptist Church, Chicago; Rev. William F. McDowell, Secretary of Education, Methodist Episcopal Church, New York city; Professor John E. McFadyen, A.M., Knox College, Toronto, Canada, Professor Walter Miller, Tulane University, New Orleans, La.; Professor Samuel C. Mitchell, Ph.D., Richmond College, Richmond, Va.; Rev. A. B. Philputt, D.D., Pastor Central Christian Church, Indianapolis, Ind.; MINUTES OF THE CONVENTION 331 President Albert Salisbury, Ph.D., State Normal School, Whitewater, Wis.; Rey. Charles H. Snedeker, Dean St. Paul’s Cathedral, Cincinnati, O.; Rey. Floyd W. Tompkins, D.D., Rector Holy Trinity Church, Phila- delphia, Pa. Executive Board—President William Lowe Bryan, Ph.D., Indiana University, Bloomington, Ind.; Professor George A. Coe, Ph.D., North- western University, Evanston, Ill.; Rev. Lathan A. Crandall, D.D., Pastor Memorial Baptist Church, Chicago; Rev. H. P. DeForest, D.D., Pastor Woodward Avenue Congregational Church, Detroit, Mich.; Mr. J. Spencer Dickerson, Editor “ The Standard,” Chicago; President Frank W. Gunsaulus, D.D., Armour Institute, and Pastor Central Church, Chicago; President Charles Cuthbert Hall, D.D., Union Theological Seminary, New York city; President William R. Harper, Ph.D., D.D., LL.D., The University of Chi- cago, Chicago; Mr. N. W. Harris, Chicago; Mr. W. L. Hervey, Ph.D., Examiner Board of Education, New York city; Mr. Charles S. Holt, Chi- cago; Mr. J. L. Houghteling, Chicago; Mr. Charles L. Hutchinson, Chi- cago; President Henry Churchill King, D.D., Oberlin College, Oberlin, O.; Chancel!or James H. Kirkland, Ph.D., LL.D., Vanderbilt University, Nashville, Tenn.; Professor W. Douglas Mackenzie, D.D., Chicago Theo- logical Seminary, Chicago; Rev. William P. Merrill, Pastor Sixth Presby- terian Church, Chicago; Mr. L. Wilbur Messer, General Secretary Y. M. C. A., Chicago; Mr. S. J. Moore, Toronto, Can.; Professor George L. Rob- inson, Ph.D., McCormick Theological Seminary, Chicago; Professor Herbert L. Willett, Ph.D., The University of Chicago, Chicago. It was voted that the Secretary of the Convention cast a ballot in behalf of the Association for the President, Vice- Presidents, the members of the Board of Directors nominated by the Committee, and the members of the Executive Board. Jt was voted that the reading of the minutes be omitted, and that they be referred to a special committee for revision. The Committee appointed by the presiding officer consisted of two members, Professor George S. Goodspeed, Ph.D., of the University of Chicago, and Rev. S. M. Campbell, D.D., Pastor of the Emerald Avenue Presbyterian Church, Chicago. Professor Graham Taylor, D.D., of the Chicago Theologi- cal Seminary, made the following statement and motion, the Convention voting its adoption : GRAHAM TAYLOR: Mr. Chairman, the success of this Convention, in my judgment and the judgment of many others, is perhaps due, more than to any other reason, to the thorough preliminary work done by the General Committee of this preliminary organization. This Committee consisted of sevenmen. Everyone of usis indebted to the gratuitous and splendid ser- vice of each of these men; and I do not think it invidious to name one of 332, RELIGIOUS EDUCATION ASSOCIATION them, and I think all his colleagues will bear me out in saying that the suc cess of this Convention is perhaps due more to the fidelity and indomitable energy and the utmost devotion of Professor Votaw, than to anybody here I therefore move that the thanks of the Association be extended to the General Committee for their splendid preliminary work, and especially to — Professor Votaw for his great fidelity and efficiency in service upon this Committee. it was voted that that part of Art. V, Sec. 6, of the consti- tution, relating to the election in 1903 of members of the Board of Directors for each state, etc., be suspended, in accord- ance with the provision of Art. VII, and the election of these members be referred to the Executive Board. The Committee on Resolutions, through its Chairman, Rev. George B. Stewart, D.D., President of Auburn Theologi- cal Seminary, Auburn, N. Y., made the following report, which was unanimously adopted: The Convention for Religious and Moral Education, meeting in Chi- cago, on February 10, II, and 12, 1903, hereby expresses the conviction that a forward movement is necessary in religious and moral education. Inas- much as an important service can be rendered by co-operation of workers for the studying of problems, for furnishing information, for mutual] encour- agement, and for the promotion of higher ideals and better methods, a new organization for the United States and Canada has seemed desirable. The organization should be comprehensive and flexible. This will exclude advocacy of the distinctive views of any denomination or school of opinion; it will forbid the limitation of the work to any single phase of religious and moral education, as, for example, the Sunday school; it will prevent the control of the organization by any section of the country, by those inter- ested in any single division of the work, or by those representing any one school of thought. Itis not the purpose to publish a series of Sunday-school lessons or to compete with existing Sunday-school or other organizations; but rather to advance religious and moral education through such agencies. To the Council of Seventy which called this Convention, and to the committees which provided remarkably complete arrangements therefor, we express our deep indebtedness. We wish also to extend our thanks to Professor Chamberlain, the director of the music of the Convention; to Dr. Falk, the organist, and the chorus for the first session, and to the other organists and singers of the subsequent sessions; to the officers of the Second Presbyterian Church and the University Congregational Church for the privilege of meeting in their buildings; to the friends in Chicago who have opened their homes and extended hospitality to delegates; to the Auditorium Hotel for the use of a room for the headquarters of the Convention; to the Chicago Telephone Company for the installation of a telephone at the Convention headquar- MINUTES OF THE CONVENTION 333 ters; to Messrs. E. H. Stafford & Bros. for the use of desks and chairs; and to the railroads of the Central and Western Passenger Associations for the special courtesies shown the Convention in their arrangement for the trans- portation of delegates. The program and the business of the Convention having been completed, the time for adjournment was at hand. The President of the Convention, Professor Frank K. Sanders, said in closing: I am sure we should all be glad to extend indefinitely the sessions of our Convention. We all feel that this has been a notable gathering, notable in many ways. I am sure every one of us feels that whatever sacrifices he may have found it necessary to make in order to be here have been abundantly repaid to him in the richness and fulness of this splendid meeting. I trust that our interest will deepen and abide. I wish there were time for the expression of the opinion, which I am sure is in many of your hearts, regarding the duty that now lies upon the members of the Convention to prepare the way for the future work of the Association. This should be the special privilege of those of us who are pastors, who are leaders in any branch of the great work of religious and moral education. It is highly appropriate that we should speak to our churches and to our communities, that we should avail ourselves of all opportunities not merely to advocate the principles in which, I am sure, we have come to believe, but to make entirely clear the spirit and purpose of this gathering and the work which the Association proposes to do. Let each and every one of us regard himself as a special representative, a general secretary at large of this Association. With our effective co-operation at the present time a broad field of usefulness will surely open before the movement. We have asked repeatedly and earnestly for God’s blessing upon it; let us support our prayers by our service. Let us now bring our gathering to its fitting close with sincere and reverent recognition of the constant presence and guidance of God. ADJOURNMENT After singing the hymn, “ Onward, Christian Soldiers,” the closing prayer was offered by Rev. Frederic E. Dewhurst, Pastor of the University Congregational Church, Chicago. The Convention was then declared adjourned, szve de. M. C. Hazarp WoC Bivine Secretaries. CONSTITUTION OF THE ASSOCIATION ARTICLE I—NAME ; This Association shall be entitled “The Religious Educa- | tion Association.” ARTICLE II— PURPOSE The purpose of this Association shall be to promote religious and moral education. ARTICLE III —DEPARTMENTS SECTION 1. The Association shall conduct its work under several departments, as follows: (1) The Council; (2) Uni- versities and Colleges; (3) Theological Seminaries; (4) Churches and Pastors; (5) Sunday Schools; (6) Secondary Public Schools; (7) Elementary Public Schools; (8) Private Schools; (9) Teacher Training; (10) Young Men’s and Young Women’s Christian Associations ; (11) Young People’s Societies ; (12) The Home; (13) Libraries; (14) The Press; — (15) Correspondence Instruction; (16) Religious Art and Music. Sec. 2. Other departments may be organized on the approval of the Executive Board hereinafter provided. Sec. 3. Members may belong to such department or departments as they may select, except in the case of the Council as provided for in Sec. 4. Sec. 4. The Council of Religious Education shall con- sist of sixty members, who shall be active members of the Association. The original membership shall be selected by the Executive Board of the Association, ten for one year, ten for two years, ten for three years, ten for four years, ten for five years, ten for six years. Vacancies in the Council shall be filled in alternation, one- half by the Council itself, the other half by the Board of Directors hereinafter provided. The absence of a member from two consecutive annual meetings of the Council shall be equivalent to resignation of membership, and a new member shall be elected for the unexpired term. 334 CONSTITUTION OF THE ASSOCIATION 335 There shall be a regular annual meeting of the Council, in connection with the annual meeting of the Association. The regular election of members of the Council shall take place at this meeting. Ifthe Board of Directors shall for any reason fail to elect its quota of members annually, such vacancy or vacancies shall be filled by the Council itself. The Council shall elect its own officers and adopt its own by-laws, provided that these shall not be inconsistent with the constitution of the Association. The Council shall have for its object to reach and to dis- seminate correct thinking onall general subjects relating to religious and moral education. Also, in co-operation with the other departments of the Association, it shall initiate, conduct, and guide the thorough investigation and consideration of important educational questions within the scope of the Association. On the basis of its investigations and considera- tions the Council shall make to the Association, or to the Board of Directors, such recommendations as it deems expedi- ent relating to the work of the Association. There shall be appointed annually some person to submit, at the next annual meeting, a report on the progress of reli- gious and moral education during the year; this person need not be selected from the members of the Council. ARTICLE IV—MEMBERSHIP SecTION 1. There shall be three classes of members: Active (individual and institutional), Associate, and Corre- sponding. Src. 2. Active members shall be (1) teachers, pastors, and any persons otherwise engaged in the work of religious and moral education as represented by the sixteen departments named in Art. III; (2) institutions and organizations thus engaged. SEc. 3. Associate Members shall be persons who are not directly engaged in the work of religious and moral education, but who desire to promote such work. Sec. 4. The Corresponding Members shall be persons not resident in America who may be elected to such member- ship by the Board of Directors. The number of Correspond- ing Members shall at no time exceed fifty. 336 RELIGIOUS EDUCATION ASSOCIATION Sec. 5. The fees of membership shall be as follows: Active and Associate Members shall each pay an enrolment fee of One Dollar, and an annual fee of Two Dollars. Cor- responding Members shall pay no fees. The annual fee shall be payable on or before the holding of the Annual Convention. Active members who have paid into the Association the amount of Fifty Dollars shall be designated Life Members. Sec. 6. Active and Associate Members may withdraw from membership by giving written notice to the Secretary before April 1. Resumption of membership will be possible on payment of the enrolment fee and the annual fee for the current year. Sec. 7. A!l members of the Association whose fees are paid shall receive the volume of Proceedings of the Annual Convention. Sec. 8. All members of the Association shall be elected by the Board of Directors. Sec. 9. Active Members only, whose fees are paid, shall have the right to vote and to hold office in the Association and its departments. ARTICLE V—OFFICERS SEcTION 1. The officers of the Association shall be as follows: President, sixteen Vice-Presidents, Secretary, Treas- urer, a Board of Directors, and an Executive Board. Sec. 2. The President and Vice-Presidents shall be chosen by ballot on a majority vote of the Association at its annual meeting, and shall hold office for one year, or until their successors are chosen. Sec. 3. The President shall preside at the meetings of the Association, and of the Board of Directors, and shall per- form the duties usually devolving upon a presiding officer. In his absence the first Vice-President in order who is present shall preside, and in the absence of all Vice-Presidents, a pro tempore chairman shall be appointed on nomination, the Secretary putting the question. Sec. 4. The Secretary shall be elected by the Executive Board, which shall fix the compensation and the term of office. The Secretary of the Association shall also be the Secretary of the Board of Directors and of the Executive Board, CONSTITUTION OF THE ASSOCIATION 337 The Secretary shall keep a full and accurate report of the proceedings of the general meetings of the Association, and of all the meetings of the Board of Directors. Sec. 5. The Treasurer shall be elected by the Executive Board. He shall receive, and hold, invest, or expend, under the direction of this Board, all money paid to the Association ; shall keep an exact account of receipts and expenditures, with vouchers for the latter ; shall render the accounts for the fiscal year, ending July 1, to the Executive Board, and when these are approved by the Executive Board, shall report the same to the Board of Directors. The Treasurer shall give such bond for the faithful discharge of his duties as may be required by the Executive Board. Sec. 6. The Board of Directors shall consist of one mem- ber from each state, territory, district, or province, having a membership of twenty-five or more in the Association, together with twenty members chosen at large, to be elected by ballot on a majority vote of the Association at the Annual Convention. These members of this Board shall serve for one year, or until their successors are chosen. In addition, the President, First Vice-President, Secretary, Treasurer, and the members of the Executive Board, shall be members of the Board of Directors. In 1903 one member shall be elected by the Association for each state, territory, district, or province rep- resented in the list of signers to the Call for the Convention. Each President of the Association shall at the close of his term of office become a Director for life. The Board of Directors shall have power to fill all vacan- cies in their own body and in the several departments of the Association ; shall have in charge the general interests of the Association, excepting those herein intrusted to the Executive Board ; and shall make all necessary arrangements for the meetings of the Association. Sec. 7. The Executive Board shall consist of twenty-one members elected by the Board of Directors, to hold office for seven years. In 1903 the Executive Board shall be elected by the Association, and at the first meeting of the Board the term of service of each member shall be determined by lot, three for one year, three for two years, three for three years, three 338 RELIGIOUS EDUCATION ASSOCIATION for four years, three for five years, three for six years, and three for seven years. The President, First Vice-President, Secretary, and Treasurer shall be ex-officio members of the Executive Board. This Board shall elect its own chairman. This Board shall be the corporate body of the Association, and (1) shall provide for the safekeeping and expenditure of all funds accruing to the Association; (2) shall carry into effect the actions of the Association and of the various depart- ments; (3) shall publish the annual report, the reports of departments and of special committees, and such other material as shall further the purpose of the Association; (4) shall exercise the functions of the Board of Directors during the interval of its meetings; (5) shall fix its quorum at not less than seven members. This Board shall make an annual report of its work during the year to the Board of Directors. This Board, with the approval of the Board of Directors, may appoint from time to time such special secretaries for the conduct of its work as shall be deemed advisable. These secretaries shall be ex-officio members of the Executive Board. Sec. 8. Each of the sixteen departments under the Asso- ciation shall be organized with a President and a Recording Secretary. The President shall preside at the meetings of the department, and shall perform the other duties of a presiding officer. The Recording Secretary shall keep a record of the proceedings of the meetings of the department, and a list of the members of the department. The President, Recording Secretary, and not less than three nor more than seven mem- bers of the department, elected by ballot on a majority vote of the members of the department, shall constitute the Executive Committee for the department. The President, Recording Secretary, and the other members of the Executive Committee shall be elected atthe time of the Annual Convention, and shall hold office for one year, or until their successors are chosen. The action of these departments shall be recognized as the official action of the Association only when approved by the Board of Directors. In the year 1903 the officers of each department shall be appointed by the Executive Board. CONSTITUTION OF THE ASSOCIATION — 339 ARTICLE VI— MEETINGS Section 1. The annual meeting of the Association shall be held at such time and place as shall be determined by the Board of Directors. Sec. 2. Special meetings of the Association may be called by the President at the request of five members of the Board of Directors. Sec. 3. Any department of the Association may hold a special meeting of the department at such time and place as by its own regulations it shall appoint. Sec. 4. The Board of Directors shall hold its regular meet- ings at the place, and not less than two hours before the time, of the assembling of the Association. Special meetings of the Board may be held at such other times and places as the Board, or the President, shall determine. Each new Board shall organize at the session of its election. ARTICLE VII—AMENDMENTS This Constitution may be altered or amended at a regular meeting of the Association by the unanimous vote of the mem- bers present ; or by a two-thirds vote of the members present, provided that the alteration or amendment has been substan- tially proposed in writing at a previous meeting. ARTICLE VIII—BY-LAWS By-laws, not inconsistent with this Constitution, which have been approved by the Board of Directors, may be adopted at any regular meeting, on a two-thirds vote of the members of the Association present. OFFICERS OF THE ASSOCIATION GENERAL OFFICERS PRESIDENT SANDERS, FRANK KNIGHT, PH.D., D.D. Dean Yale Divinity School, New Haven, Conn. VICE-PRESIDENTS BUTLER, NICHOLAS Murray, PuH.D., LL.D. President Columbia University, New York city ANGELL, JAMES B., LL.D. President University of Michigan, Ann Arbor, Mich. BALLANTINE, WILLIAM G., D.D., LL.D. Instructor of the Bible, International Y. M. C. A, Training — School, Springfield, Mass. BiTTING, WILLIAM C., Rev., D.D. Pastor Mt. Morris Baptist Church, New York city BRADFORD, Amory H., Rev., D.D. Pastor First Congregational Church, Montclair, N. J. Carr, JOHN W., A.M. Superintendent of Schools, Anderson, Ind. Day, Tuomas F., D.D. Professor San Francisco Theological Seminary, San Anselmo, — Calif. Horr, GeorceE E., Rev., D.D. Editor ‘‘The Watchman,” Boston, Mass. HuRLBUT, JESSE L., Rev., D.D. Pastor Methodist Episcopal Church, Morristown, N. J. Hype, WILLIAM DEWITT, D.D., LL.D. President Bowdoin College, Brunswick, Me. JENKINS, Burris A., A.M. President Kentucky University, Lexington, Ky. McPHERSON, Simon J., Rev., D.D. Head Master Lawrenceville School, Lawrenceville, N. J. Moore, JOHN M., ReEv., Pu.D. Pastor First Methodist Episcopal Church, South, Dallas, Texas Riccs, JAMEs S., D.D. Professor Auburn Theological Seminary, Auburn, N. Y. WASHINGTON, BooKER T. Principal Tuskegee Normal and Industrial Institute, Tuskegee, Ala. 7 Woo. ey, Mary E., Litt.D. President Mount Holyoke College, South Hadley, Mass. 340 OFFICERS OF THE ASSOCIATION 341 CHAIRMAN OF THE EXECUTIVE BOARD HarPER, WILLIAM RAINEY, PH.D., D.D., LL.D. President University of Chicago, Chicago, Ill. GENERAL SECRETARY EDITORIAL SECRETARY RECORDING SECRETARY Cor, GEORGE ALBERT, PH.D. Professor Northwestern University, Evanston, III. FINANCIAL SECRETARY STEARNS, WALLACE NELSON, PH.D. 153-155 LaSalle St., Chicago TREASURER ECKELS, JAMES HERRON President Commercial National Bank, Chicago. Ill. BOARD OF DIRECTORS Directors at Large Best, NoLaN R. Associate Editor “The Interior,” Chicago, Il. Boynton, NEHEMIAH, ReEv., D.D. Pastor First Congregational Church, Detroit, Mich. Curtis, EpwarpD L., Pu.D., D.D. Professor Yale Divinity School, New Haven, Conn. Exiot, SAMUEL A., Rev., D.D. President Unitarian Association, Boston, Mass. Har Lan, RicHArRD D., D.D. President Lake Forest College, Lake Forest, Ill. HARROWER, Pascat, REv. Chairman Sunday School Commission Diocese of New York, Rector Church of the Ascension, West New Brighton, N. Y. Hinps, J. I. D., Pu.D. Professor University of Nashville, Nashville, Tenn. HucueEs, RicHarpD Cecit, D.D. President Ripon College, Ripon, Wis. KeELLy, ROBERT L., PH.M. President Earlham College, Richmond, Ind. LAWRENCE, WILLIAM M., D.D. Pastor Second Baptist Church, Chicago, III. McDow.ELL, WILLIAM F., Rev., PH.D. Secretary of Education, Methodist Episcopal Church, New York city 342 RELIGIOUS EDUCATION ASSOCIATION McFapyen, JoHN E., A.M. “4 Professor Knox College, Toronto, Can. : MILLER, WALTER Professor Tulane University, New Orleans, La. MITCHELL, SAMUEL C., PH.D. Professor Richmond College, Richmond, Va. PuHILPUTT, ALLAN B., Rev., D.D. Pastor Centra] Christian Church, Indianapolis, Ind. SALISBURY, ALBERT, PH.D. President State Normal School, Whitewater, Wis. SNEDEKER, CHARLES H., VERY REv. Dean St. Paul’s Cathedral, Cincinnati, O. Stimson, Henry A., Rev., D.D. Pastor Manhattan Congregational Church, 159 W. 86th St., New York city TOMPKINS, FLoyp W., ReEv., D.D. Rector Holy Trinity Church, Philadelphia, Pa. State Directors ANTHONY, ALFRED W., D.D. Maine Professor Cobb Divinity School, Lewiston, Me. BaILEy, JosiaH W. LVorth Carolina Editor “‘ Biblical Recorder,” Raleigh, N. C. BASHFORD, J. W., Pu.D. Ohio President Ohio Wesleyan University, Delaware, O. BEARD, GERALD H., REv., Pu.D. Vermont Pastor College St. Congregational Church, Burlington, Vt. CarRRE, HENRY B. Louisiana President Centenary College, Jackson, La. Corr, Henry F., Rev. Montana Pastor First Baptist Church, Dillon, Mont. CurTIiss, SAMUEL I., PH.D., D.D. Wllinots Professor Chicago Theological Seminary, Chicago, IIl. DonaLp, E. WINCHESTER, REv., D.D., LL.D. Massachusetts Rector Trinity Church, Boston, Mass. ; ELLIoTT, GEORGE, ReEv., D.D. Michigan Pastor Central Methodist Episcopal Church, 15 E. Adams Ave., Detroit, Mich. FAIRBANKS, ARTHUR, PH.D. lowa Professor State University of lowa, Iowa City, la. Faunce, WILLIAM H. P., D.D. Rhode Island President Brown University, Providence, R. I. FuLtTon, RoBertT B., A.M., LL.D. Mississippi Chancellor University of Mississippi, University, Miss. GarRISON, JAMES H., LL.D. Missouri Editor ‘‘Christian Evangelist,” St. Louis, Mo. HALEY, JESSE J., Rev., A.M. Kentucky Pastor Christian Church, Associate Editor “Christian Century,” Cynthiana, Ky. OFFICERS OF THE ASSOCIATION 343 Hitt, EpwarpD Munsovy, D.D. Quebec Principal Congregational College of Canada, Montreal, Can. Hitz, Epcar P., Rev. Oregon Pastor First Presbyterian Church, Portland, Ore. Horne, HERMAN H., PuH.D. New Hampshire Professor Dartmouth College, Hanover, N. H. Jorpan, W. G., D.D. Ontario Professor Queen’s University, Kingston, Ont. Kane, WILLIAM P., D.D. Indiana President Wabash College, Crawfordsville, Ind. LEACH, FRANK P., REv. South Dakota Editor ‘‘ Church and School,” Sioux Falls, S. D. MacFar.Lanp, Henry B. F. District of Columbia President Board of Commissioners, District of Columbia, 1816 F St., Washington, D. C. McLean, Joun K., D.D. California President Pacific Theological Seminary, Berkeley, Calif. Murray, WALTER C., A.M. Nova Scotia Professor Dalhousie University, Halifax, N. S. PENROSE, STEPHEN B. L. Washington President Whitman College, Walla Walla, Wash. PLANTZ, SAMUEL, PH.D., D.D. Wisconsin President Lawrence University, Appleton, Wis. PoTTER, ROCKWELL H., REv. Connecticut Pastor First Church of Christ, Hartford, Conn. PuURINTON, DANIEL B., PH.D., LL.D. West Virginia President University of West Virginia, Morgantown, W. Va. SALLMON, WILLIAM H., A.M., Minnesota President Carleton College, Northfield, Minn. SCHAEFFER, NATHAN C., PH.D., D.D., LL.D. Pennsylvania State Superintendent of Instruction, Harrisburg, Pa. SLocum, WitiiaMm F., LL.D. Colorado President Colorado College, Colorado Springs, Colo. SmiTH, J. FRANK, REv. Texas Pastor First Cumberland Presbyterian Church, Dallas, Tex. STICKNEY, EpwIn H., Rev. North Dakota State Superintendent Congregational Sunday School and Pub- lishing Society, Fargo, N. D. STRONG, FRANK, PH.D. Kansas President University of Kansas, -Lawrence, Kans. Tuomas, A. J. S. South Carolina Editor “ Baptist Courier,”’ Greenville, S. C. TuTTLe, JouHn E., Rev., D.D. Nebraska Pastor First Congregational Church, Lincoln, Neb. VanDykeE, Henry, D.D., LL.D. New Jersey Professor Princeton University, Princeton, N. J. VanMETER, J. B. Maryland Dean Woman’s College, Baltimore, Md. 344 RELIGIOUS EDUCATION ASSOCIATION __ Wicerns, B. L., Rev. Tennessee Vice-Chancellor University of the South, Sewanee, Tenn. WItson, GILBERT B., Rev., A.M., Pu.D. Manitoba — Pastor Augustine Presbyterian Church, Winnipeg, Man. Executive Board Bryan, WILLIAM Lowe, Pu.D. President Indiana University, Bloomington, Ind. Cor, GreorGeE A., PH.D. Professor Northwestern University, Evanston, Ill. CRANDALL, Latuan A., ReEv., D.D. Pastor Memoxal Baptist Church, Chicago, ll. DeForest, HemaNn P., Rev., D.D. Pastor Wandnaed Roa Congregational Church, Detroit, Mich. DICKERSON, J. SPENCER Editor “The Standard,” Chicago, Il. GUNSAULUS, FRANK W., REv., D.D. President Armour Institute, Pastor Central Church, Chicago, Ill. HAL, CHARLES CUTHBERT, D.D. President Union Theological Seminary, New York city Harper, WILLIAM R., PH.D., D.D., LL.D. President University of Chicago, Chicago, Ill. HERVEY, WALTER L., PH.D. Examiner Board of Education, New York city Hout, CHARLES S. Attorney and Counselor-at-Law, Chicago, Ill. HUTCHINSON, CHARLES L. Vice-President Corn Exchange National Bank, Chicago, Ill. Kinc, Henry CHURCHILL, D.D. President Oberlin College, Oberlin, O. KIRKLAND, JAMES H., Pu.D., LL.D. Chancellor Vanderbilt University, Nashville, Tenn. MACKENZIE, WILLIAM Douc.tas, D.D. Professor Chicago Theological Seminary, Chicago, III. MERRILL, WILLIAM P., REv. Pastor Sixth Presbyterian Church, 33 Aldine Sq., Chicago, Ill. Messer, L. WILBUR General Secretary Y. M. C. A., 153 LaSalle St., Chicago, Ill. Moors, S. J. Toronto, Can. RoBINSON, GEORGE L., PH.D. Professor McCormick Theological Seminary, Chicago, Lil. WILLETT, HERBERT L., PH.D. Professor University of Chicago, Chicago, Ill. 5 OFFICERS OF THE ASSOCIATION 345 DEPARTMENTS I. THE COUNCIL OF RELIGIOUS EDUCATION (No elections to membership in the Council have yet been made) Il, UNIVERSITIES AND COLLEGES PRESIDENT Hype, WiLLt1AmM DEWITT, D.D., LL.D. President Bowdoin College, Brunswick, Me. RECORDING SECRETARY MacLean, GeEorGE E., Pu.D., LL.D. ~ President State University of Iowa, Iowa City, Ia. EXECUTIVE SECRETARY THOMPSON, WILLIAM OXLEY, D.D., LL.D. President Ohio State University, Columbus, O. ALDERMAN, EpwIn A., D.C.L., LL.D. President Tulane University, New Orleans, La. Day, James R., D.D., LL.D. Chancellor Syracuse University, Syracuse, N. Y. HAZARD, CAROLINE, A.M., Litt.D. President Wellesley College, Wellesley, Mass. Jesse, RicHarpD H., LL.D. President University of Missouri, Columbia, Mo. Kine, Wibii1AM F., D.D., LL.D. President Cornell College, Mount Vernon, Ia. PEABODY, Francis G., D.D. Dean Divinity School, Harvard University, Cambridge, Mass. Ill. THEOLOGICAL SEMINARIES PRESIDENT ZENOS, ANDREW C., D.D. Professor McCormick Theological Seminary, Chicago, Il; RECORDING SECRETARY TILLETT, WILBUR F., A‘M., D.D. Dean Theological Faculty, Vanderbilt University, Nashville, Tenn. EXECUTIVE SECRETARY MaTHEws, SHAILER, A.M., D.D. Professor University of Chicago, Chicago, Il. 346 RELIGIOUS EDUCATION ASSOCIATION _ Brown, WILLIAM ADAMs, PuH.D., D.D. Professor Union Theological Seminary, New York city 4 Hayes, Doremus A., Pu.D., S.T.D., LL.D. Professor Garrett Biblical Institute, Evanston, Ill. Jacosus, MELAncTHON W., D.D., LL.D. ‘ Professor Hartford Theological Seminary, Hartford, Conn. Nasu, HENRY SYLVESTER, D.D. : Professor Episcopal Theological School, Cambridge, Mass. lV. CHURCHES AND PASTORS PRESIDENT Boynton, NEHEMIAH, ReEv., D.D. Pastor First Congregational Church, Detroit, Mich. RECORDING SECRETARY BaRNES, LEMUEL C., ReEv., D.D. Pastor First Baptist Church, Worcester, Mass. EXECUTIVE SECRETARY CrossER, JOHN R., Rev., D.D. Pastor Kenwood Evangelical Church, Chicago, Ill. Atwoop, Isaac M., Rev., D.D. General Sano atone Universalist General a 189 Harvard St., Rochester, N. Y. Brown, CHARLES R., REV. Pastor First Congregational Church, Oakland, Calif. BRYANT, STOWELL L., REv. Pastor Hyde Park Methodist Episcopal Church, Chicago, Il. CapMaAN, S. ParKEs, REv., D.D. Pastor Central Congregational Church, Brooklyn, N. Y. Hae, Epwarp Everett, ReEv., D.D., LL.D. Pastor South Congregational Church, Boston, Mass. Mcvickar, WiLu1AM N., ReEv., D.D., S.T.D. Coadjutor Bishop of Rhode Island, Providence, R. I. V. SUNDAY SCHOOLS PRESIDENT STEWART, GEORGE B., D.D., LL.D. President Auburn Theological Seminary, Auburn, N. Y. RECORDING SECRETARY DuNNING, ALBERT E., ReEv., D.D. Editor “‘ The Congregationalist,” Boston, Mass. OFFICERS OF THE ASSOCIATION 347 EXECUTIVE SECRETARY STUART, CHARLES M., A.M., D.D. Professor Garrett Biblical Institute, Evanston, Ill. BaTTEN, L. W., REv., Pu.D. Rector St. Mark’s Episcopal Church, New York city BurTON, Ernest DEWITT, D.D. Professor University of Chicago, Chicago, Ill. DonaLp, E. WiNnCHESTER, REv., D.D., LL.D. Rector Trinity Church, Boston, Mass. DuBois, PATTERSON 401 S. 40th St., Philadelphia, Pa. HarPerR, Epwarp T., Pu.D. Professor Chicago Theological Seminary, Chicago, II]. Kine, AuBREY E., Mrs. 1814 Park Ave., Baltimore, Md. WARREN, EpwarpD K. Chairman Executive Committee World’s Sunday School Con- vention for 1904, Superintendent Congregational Sunday School, Three Oaks, Mich. VI. SECONDARY PUBLIC SCHOOLS PRESIDENT HuLine, Ray GREENE, A.M., Sc.D. Head Master English High School, Cambridge, Mass. RECORDING SECRETARY RYNEARSON, Epwarp, A.M. Director of High Schools, Pittsburg, Pa. EXECUTIVE SECRETARY Locke, GEorGE H., A.M. Professor University of Chicago, Editor “School Review,” Chicago, Ill BisHop, J. REMSEN Principal Walnut Hills High School, Cincinnati, O. ROBINSON, Oscar D., PH.D. Principal High School, Albany, N. Y. SMILEY, WILLIAM H. Principal East Side High School, Denver, Colo. SMITH, CHARLES ALDEN, A.M. Principal Central High School, Duluth, Minn. 348 RELIGIOUS EDUCATION ASSOCIATION VII. ELEMENTARY PUBLIC SCHOOLS PRESIDENT DouGHERTY, NEWTON C., PH.D. Superintendent of Schools, Peoria, Ill. RECORDING SECRETARY Rowe, STEWART H., Pu.D. Supervising Principal Lowell School District of New Haven, and Lecturer Yale University, New Haven, Conn. " EXECUTIVE SECRETARY Carr, JoHN W., A.M. Superintendent of Schools, Anderson, Ind. Boone, RICHARD G., A.M., PH.D. Superintendent of Gchaals, 2153 Grand St., Cincinnati, 0. Hatcu, WILLIAM H. Superintendent of Schools, Oak Park, Ill. HuGHES, J. L. Inspector of Schools, Toronto, Can. Lane, ALBERT G., A.M., Assistant Superintendent of Schools, Chicago, Ill. NicHouson, Mary E. Principal Normal School, 1222 Broadway, Indianapolis, Ind. — THURBER, CHARLES H., PH.D. Editor Educational Publications of Messrs. Ginn & Co., 29 Beacon St., Boston, Mass. VANSICKLE, JAMES H., A.M., Superintendent of Instruction, Baltimore, Md. VIII. PRIVATE SCHOOLS PRESIDENT McPuHERSON, SIMON J., Rev., D.D. Head Master Lawrenceville School, Lawrenceville, N. J. RECORDING SECRETARY CARMAN, GEORGE NOBLE Director Lewis Institute, 235 Ashland Boul., Chicago, II. EXECUTIVE SECRETARY Wyckorr, CuaRLEs T., Pu.D. Dean Lower Neadeeay, Bradley Polytechnic Institute, Peoria Ill. ABERCROMBIE, D. W., LL.D. Principal Worcester Academy, Worcester, Mass. OFFICERS OF THE ASSOCIATION 349 Biss, FREDERICK L., A.M. Principal Detroit University School, Detroit, Mich. Bracpov, C. C. Principal Lasell Seminary, Auburndale, Mass. JoHNsON, FRANKLIN W., A.M. Principal Coburn Classical Institute, Waterville, Me. Wess, J. M., LL.D. Principal Webb School, Bell Buckle, Tenn. Woop, WALTER M. Superintendent of Education, Y. M. C. A., Chicago, IIl. IX. TEACHER TRAINING PRESIDENT RUSSELL, JAMES E., Pu.D. Dean Teachers College, Columbia University, New York city RECORDING SECRETARY JACKMAN, WILBUR S. Dean School of Education, University of Chicago, Chicago, Ill. EXECUTIVE SECRETARY PEASE, GEORGE W. Professor Hartford School of Religious Pedagogy, Hartford, Conn. BRUMBAUGH, MarTIN G., PH.D., LL.D. Professor University of Pennsylvania, Philadelphia, Pa. Cook, Joun W., A.M., LL.D. President Northern Illinois State Normal School, DeKalb, Ill. HANSEL, JOHN W. President Secretarial Institute and Training School of Y. M. C. A., 153 LaSalle St., Chicago, Ill. Hopce, RicHarD M., ReEv., D.D. Instructor School for Lay Workers, Union Theological Seminary, New York city James, GEorRGE F., Pu.D. Professor University of Minnesota, Minneapolis, Minn. STARBUCK, Epwin D., PH.D. Professor Leland Stanford Jr. University, Stanford Univ., Calif. TOMPKINS, ARNOLD Principal Cook County Normal School, Chicago, Ill. X. CHRISTIAN ASSOCIATIONS PRESIDENT SEE, Epwin F. General Secretary Y. M. C. A., 502 Fulton St., Brooklyn, N.Y. 350 RELIGIOUS EDUCATION ASSOCIATION RECORDING SECRETARY RosEVEAR, Henry E. State Executive Secretary Y. M. C. A., Louisville, Ky. EXECUTIVE SECRETARY PARKER, WILLIAM J., Assistant General Secretary Y. M. C. A., Chicago, Ill. Frost, Epwarp W. Member State Executive Committee Y.M. C. A., Attorney an d Counselor-at-Law, Wells Bldg., Milwaukee, Wis. Jounson, ARTHUR S. President Boston Y. M. C. A., Boston, Mass. OaTEs, JAMES F. Secretary Central Department Y. M. C. A., Chicago, Ill. Ross, J. THORBURN Member State Executive Committee Y.M.C. A., Portland, Ore. AT. YOUNG PEOPLE'S SOCIETIES PRESIDENT McAFEE, CLELAND B, ReEv., D.D. Pastor Forty-first Street Presbyterian Church, Chicago, Ill. RECORDING SECRETARY ForsusH, WILLIAM B., Rev., Pu.D. Pastor Winthrop Congrepational Church, Boston, Mass. EXECUTIVE SECRETARY BaRNES, CLiFFoRD W., A.M. President Illinois College, Jacksonville, Ill. CALLEY, WALTER General Secretary Baptist Young People’s Union of America, Chicago, Ill. Cooper, WILLIS W. General Vice-President Epworth League, Kenosha, Wis. Kine, WILLIAM C. President Massachusetts Sunday School Association, Spay field, Mass. MEESER, SPENSER B., ReEv., D.D. Pastor Woodward Avenue Baptist Church, Detroit, Mich. SHaAw, WILLIAM Treasurer United Society of Christian Endeavor, Tremont Temple, Boston, Mass. STEVENSON, ANDREW President Young Men’s Presbyterian Union, Chicago, Ill. OFFICERS OF THE ASSOCIATION 351 AW. THE HOME PRESIDENT Hituis, NEWELL Dwicut, ReEv., D.D. Pastor Plymouth Congregational Church, Brooklyn, N.Y. RECORDING SECRETARY HutcHeson, Mary E. Chairman Committee on Church Education, Ohio Congress of Mothers, Columbus, O. EXECUTIVE SECRETARY TayLor, Granam, D.D. Professor Chicago Theological Seminary, Chicago, Ill. Crouse, J. N., Mrs. Principal Chicago Kindergarten College, Chicago, III. Duncan, WILLIAM A., ReEv., PH.D. Field Secretary Congregational Sunday School and Publishing Society, Syracuse, N. Y. McLeisH, ANDREW, Mrs. Glencoe, Il. MERRILL, GEorGE R., D.D. Superintendent Congregational Home Missionary Society, Minneapolis, Minn. MILLER, EmiLy HunrTINGTON, Mrs. Geneva, Ill. STRONG, JOSIAH, REV. President American Institute of Social Service, New York city AIT, LIBRARIES PRESIDENT CANFIELD, JAMES H., LL.D. Librarian Columbia University, New York city RECORDING SECRETARY Linpsay, Mary B. Librarian Free Public Library, Evanston, Il. EXECUTIVE SECRETARY Gates, HERBERT W. Librarian Chicago Theological Seminary, Chicago, Ill. BRETT, WILLIAM H. Librarian Public Library, Cleveland, O. FLETCHER, WILLIAM I., A.M. Librarian Amherst College, Amherst, Mass. MacCuintock, WILLIAM D., Mrs. 5629 Lexington Ave., Chicago, III. 352. RELIGIOUS EDUCATION ASSOCIATION MULLINS, EpGar Younc, D.D., LL.D. President Southern Baptist Theological Seminary, Louisville, Ky. . RuHEES, Rusu, D.D., LL.D. President University of Rochester, Rochester, N. Y. Ropinson, WILLARD H., REv. Pastor First Presbyterian Church, Englewood, Ill. ATV. THE PRESS PRESIDENT BRIDGMAN, Howarp A., REv. Managing Editor ‘‘ The Congregationalist,” Boston, Mass. — RECORDING SECRETARY YOUNG, JESSE Bowman, ReEv., D.D. Pastor Walnut Hills Methodist Episcopal Church, Cincinnati, — O. EXECUTIVE SECRETARY Best, NOLAN R. Associate Editor ‘‘ The Interior,” Chicago, Ill. ABBOTT, ERNEST H. Associate Editor “The Outlook,” New York city Conant, THomas O., LL.D. Editor ‘‘ The Examiner,” New York city GarRRISON, JAMES H., LL.D. Editor “Christian Evangelist,” St. Louis, Mo. LANDRITH, [Ra, REv. Z Editor “Cumberland Presbyterian,”’ Nashville, Tenn. McKetway, A. J. : Editor “‘ Presbyterian Standard,” Charlotte, N. C. XV. CORRESPONDENCE INSTRUCTION PRESIDENT ALDERSON, VICTOR W. Dean Armour Institute of Technology. Chicago, Ill. RECORDING SECRETARY Matuory, HERVEY F. Secretary Correspondence Study Department, Unive of Chicago, Chicago, IIl. pi OFFICERS OF THE ASSOCIATION 353 EXECUTIVE SECRETARY CUNINGGIM, JESSE LEE, REV. Secretary Correspondence Study Department, Vanderbilt University, Nashville, Tenn. CHAMBERLIN, GEORGIA L. Executive Secretary American Institute of Sacred Literature, Chicago, Ill. Innis, GEORGE S., Pu.D., D.D. Professor Hamline University, President College Section Minnesota Educational Association, St. Paul, Minn. KIMBALL, Kare F. Executive Secretary Chautauqua Literary and Scientific Circle, Chicago, Ill. XVI. SUMMER ASSEMBLIES PRESIDENT VINCENT, GEORGE E., Pu.D. Professor University of Chicago, Principal of Chautauqua Instruction, 5737 Lexington Ave., Chicago, Ill. RECORDING SECRETARY HORSWELL, CHARLES, REv., Pu.D., D.D. Hudson, Wis. EXECUTIVE SECRETARY Hu..ey, Lincoin, Pu.D. Professor Bucknell University, Lewisburg, Pa. DABNEY, CHARLES W., PH.D., LL.D. President University of Tennessee, Knoxville, Tenn. FaLconer, Rosert A., D.Litt., LL.D. Professor Presbyterian College, Halifax, N. S. Parks, EpwarD L., D.D. Professor Gammon Theological Seminary, So. Atlanta, Ga. PILCHER, M. B. Manager Monteagle Summer Assembly, Nashville, Tenn. XVIT, RELIGIOUS ART AND MUSIC PRESIDENT WINCHESTER, CALEB T., L.H.D. Professor Wesleyan University, Middletown, Conn. 354 RELIGIOUS EDUCATION ASSOCIA RECORDING SECRETARY Laey * BEARD, HARINGTON Beard Art and Stationery Co., 624 Nicollet Ave., Minnez Minn. EXECUTIVE SECRETARY Pratt, WALDO S., Mus.D. Broreceor Hartford Theological Seminary, Martford, come BaILey, HENRY TURNER Agent Massachusetts Board of Education, No. Scituate, Mass. DUFFIELD, Howarp, REV. Pastor Old First Presbyterian Church, New York city FARNSWORTH, CHARLES H. Professor of Music, Columbia University, New York city Foote, ARTHUR i Organist First Unitarian Church, St. Botolph Club, Boston, Mass. +g MaceeE, Harri&£T CECIL Teacher State Normal School, Oshkosh, Wis. MEMBERS OF THE ASSOCIATION The names are arranged alphabetically by states. The asterisk (*) indi- cates attendance upon the Convention. The dagger (t+) indicates Life Members, the double dagger ({) Associate Members. ALABAMA Brown, Walter S., Rev. Superintendent of Missions, 927 N. 13th St., Birmingham Clarke, Almon T., Rev. Superintendent Congregational Home Missionary Society for Alabama, Fort Payne Metcalf, John M. P. Talladega College, Talladega Murfee, H. O., a.m. Assistant Superintendent Marion Military Institute, Marion Washington, Booker T. Principal Tuskegee Normal and Industrial Institute, Tuskegee ARKANSAS Walls, Polk W., A.m. Professor Shorter College, Little Rock; 2x1 Church St., Hot Springs CALIFORNIA Badé, William F., PH.D. Professor Pacific Theological Seminary, 2223 Atherton St., Berkeley Boyd, Thomas, Rev., D.D. Pastor First Presbyterian Church, Fresno Briggs, Arthur H., Rev., D.p. Pastor Central Methodist Episcopal Church, San Francisco Briggs, Herbert F., Rev., S.T.B. Pastor Central Methodist Episcopal Church, San Francisco Brown, Arthur P., Rev. Pastor First Baptist Church, 243 Blackstone Ave., Fresno Brown, Charles R., Rev. Pastor First Congregational Church, Oakland Day, Thomas F., D.D. Professor San Francisco Theological Seminary, San Anselmo Day, Wm. Horace, Rev., A.M. Pastor First Congregational Church, Los Angeles Fisher, Charles R. General Secretary Northern California Sunday School Association, 710 18th St., Oakland Leavitt, Bradford, Rev. Pastor First Unitarian (Star King) Church, 3216 Jackson St,, San Francisco Lloyd, Louis D., Rev. Pastor Methodist Episcopal Church, High Grove McLean, John Knox, D.D. President Pacific Theological Seminary, Berkeley 355 356 RELIGIOUS EDUCATION ASSOCIATION | Macaulay, Joseph P., Rev. a Pastor Methodist Episcopal Church, Auburn Maile, John L., Rev. Srpeeintentend Congregational Home Missions for Southern California, 1214 Ingraham St., Los Angeles Nash, Charles S., A.M., D.D. Professor Pacific Theological Seminary, Berkeley Robertson, George, Rey. Pastor Congregational Church, Mentone Scudder, William H., Rev. Pastor Park Congregational Church, 1600 Fairview St,, So. Berkeley Sibley, Josiah, Rev. Pastor First Presbyterian Church, Azusa Starbuck, Edwin D., PH.D. ‘ * Professor Leland Stanford Junior University, Stanford University Tenney, H. Melville, Rev., D.D. Pastor First Congregational Church, San Jose VanKirk, Hiram, Rev., PH.D. Dean Berkeley Bible Seminary, Berkeley White, Willis G., Rev. 4 Pastor Presbyterian Church, Chico COLORADO Danner, Willian: Mason Generai Secretary Y. M. C. A., Denver Gammon, Robert W., Rev. Pastor Pilgrim Congregational Church, 406 W. 13th St., Pueblo Johnson, S. Arthur Professor State Agricultural College, Fort Collins Kimball, Clarence O., Rev., PH.D. Pastor Methodist Episcopal Church, La Junta Pinkham, Henry W., Rev. ; Pastor Bethany Baptist Church, Denver Slocum, William F., Rev., LL.D. President Colorado College, Colorado Springs Smiley, William H. Principal East Side High School, 2112 Lincoln Ave., Denver Tyler, B. B., Rev., D.D. - Pastas South Broadway Christian Church, President International Son: | day School Association, 1035 Downing Ave., Denver Webb, Clarence E., Rev. Pastor Methodist Episcopal Church, Montrose CONNECTICUT Ackerman, Arthur W., Rev., D.D. Pastor Central Congregational Church, 268 Main St., Torrington Archibald, Adams D., Rev. Student Hartford School of Religious Pedagogy, Hartford Bacon, Benjamin W., Rev., D.D., LITT.D. Professor Yale Divinity School, 244 Edwards St., New Haven Barker, Herbert A., Rev. Asst. Pastor Fourth Congregational Church, 1507 Broad St., Hartford Berry, Louis F., Rev. Pastor First Congregational Church, Wallingford MEMBERS OF THE ASSOCIATION 357 Binney, John, Rev., D.D. Dean Berkeley Divinity Schoo], Middletown Burnham, Waterman R. Sunday-School Teacher, and Officer Y, M, C.A., 362 Main St., Norwich Burt, Enoch Hale, Rev., A.M. Pastor Congregational Church, Ivoryton Bushee, George A., Rev. Pastor Congregational Church, Madison Chalmers, Andrew B., Rev. Pastor Grand Avenue Congregational Church, New Haven Coffin, F. J., A.M., PH.D. Lecturer Hartford Theological Seminary, Hartford Curtis, Edward L., Rev., PH.D., D.D. Professor Yale Divinity School, 6r Trumbull St., New Haven Davis, William H. General Secretary Y. M. C. A., Bridgeport Dawson, George E., PH.D. Professor Hartford School of Religious Pedagogy, 938 Farmington Ave., Hartford Devitt, Theophilus S., Rev., PH.D., D.D. Pastor First Congregational Church, Branford Elmer, Franklin D., Rev. * Pastor First Baptist Church, Winsted Foote, Cullen B. Super intendent Union Bible School, Short Beach Friborg, Emil, Rev. Pastor Swedish Baptist Church, New Haven Grant, John Hiram, Rev. Pastor Center Congregational Church, 630 Broad St., Meriden Greene, Frederick W., Rev. Pastor South Congregational Church, Middletown Hall, William H. Superintendent Public Schools, West Hartford Hartford Theological Seminary Hartford Hazen, Austin, Rev. Pastor C ongregational Church, Thomaston Hazen, Azel W., Rev., D.D. Pastor First Congregational Church, 299 Court St., Middletown Hildreth, Theodore A. Hartford School of Religious Pedagogy, 1542 Broad St., Hartford Holmes, William T., Rev. Pastor Congregational Church, Watertown Hotchkiss, Ada S. Primary Sunday-School Teacher, Yale Station, New Haven Hyde, Frederick S., Rev. Pastor First Church of Christ (Congregational), Groton Ives, Charles L., Mrs. 66 Trumbull St., New Haven Jacobus, Melancthon W., D.D., LL.D. Professor Hartford Theological Seminary, 14 Marshall St., Hartford Kelsey, Henry H., Rev. Pastor Fourth Congregational Church, ro8 Ann St., Hartford Kent, Charles F., PH.D. Professor Yale University, New Haven 358 RELIGIOUS EDUCATION ASSOCIATION Knight, Edward H., Rev. Professor Hartford School of Religious Pedagogy, Hartford Langdon, George Bible-Class Teacher, Plymouth Lathrop, William G., Rev. Pastor Congregational Church, 301 Coram Ave,, Shelton Leete, Wm. White, D.D. pase Dwight Place Congregational Church, 205 Orchard St., New aven Lewis, Everett E., Rev. Pastor Congregational Church, Haddam Logan, John W. Superintendent First Congregational Sunday School, Meriden Lutz, Adam R., Rev., A.M. Pastor Congregational Church, Oakville Mathews, S. Sherberne, Rev. Pastor Congregational Church, Danielson Merriam, Alexander R. Professor Hartford Theological Seminary, Hartford Mitchell, Edwin Knox, D.D. Professor Hartford Theological Seminary, Hartford Montgomery, George R., Rev., PH.D. Pastor Olivet Congregational Church, Bridgeport Mutch, William J., Rev., PH.D. * penis Howard Avenue Congregational Church, 366 Howard Ave., New aven Olmstead, Edgar H., Rev. Pastor First Congregational Church, Granby Patton, Walter M., Rev., PH.D. Instructor Yale University, Middlefield Pease, George W. Professor Hartford School of Religious Pedagogy, Hartford Porter, Frank C., PH.D., D.D. Professor Yale Divinity School, 266 Bradley St., New Haven Potter, Rockwell Harmon, Rev. Pastor First Church of Christ, 142 Washington St., Hartford Pratt, Waldo S., MUS.D. * Professor Hartford Theological Seminary, Hartford Ranney, William W., Rev. Pastor Park Congregational Church, 811 Asylum Ave., Hartford Rice, William N., PH.D., LL.D. Professor Wesleyan University, Middletown ‘ Robinson, Charles F., Rev. Pastor Congregational Church, Clinton Rowe, Stewart H., Ph.D. Supervising Principal Lowell School District of New Haven, Lecturer Yale University, New Haven Sanders, Frank Knight, PH.D., D.D. * Dean Yale Divinity School, 235 Lawrence St., New Haven Sanford, Ralph A. Superintendent First Baptist Bible School, 325 North Main St., Winsted Scott, Robert * Teacher and Lecturer, 1544 Broad St., Hartford Stearns, William F., Rev., A.M. Pastor Congregational Church, Norfolk ‘ MEMBERS OF THE ASSOCIATION 359 Stimson, Cyrus F., Rev. Pastor Congregational Church, Stratford Sunday School First Baptist Church Ralph A. Sanford, Superintendent, Winsted Thayer, Charles S., PH.D. Librarian Case Memorial Library, Hartford Theological Seminary, Hartford Thompson, John H. Superintendent Sunday School United Congregational Church, 865 Chapel St., New Haven Timm, John A., Rev. Pastor Trinity Lutheran Church, 106 York Square, New Haven Twichell, Joseph H., Rev. Pastor Asylum Hill Congregational Church, 125 Woodland St., Hartford Walker, Williston, PH.D., D.D. Professor Yale University, 28: Edwards St., New Haven Walkley, Frances S. See eae Teacher, and Normal State Secretary, 159 Elm St., New aven Welch, Moses C., Rev. Pastor Pilgrim Congregational Church, 234 Ashley St., Hartford Williams, Samuel H. * Glastonbury Winchester, Caleb T., L.H.D. Professor Wesleyan University, Middletown Worcester, Edward S., Rev. Fellow Hartford Theological Seminary, Hartford York, Burt Leon, Rev., A.M. Pastor West End Congregational Church, 600 Colorado Ave., Bridgepor DISTRICT OF COLUMBIA Amos, Henry Cooper City Missionary, Washington Craig, Arthur W. Teacher Arm strong Manual Training High School, go5 U St. N, W. Washington Gilbert, James E., Rev., D.D., LL.D. Secretary American Society of Religious Education, Washington Lamson, Franklin S. Sunday-School Teacher, 239 8th St. N. E,, Washington MacFarland, Henry B. F. President Board of Commissioners, District of Columbia, 1816 F St., Washington Moorland, J. E. Secretary International Committee Y. M, C. A,, Colored Men's Dept., gos U St. N. W., Washington Power, Frederick D., Rev., LL.D. Pastor Vermont Avenue Christian Church, Washington FLORIDA Forbes, John F., PH.D. President John B. Stetson University, DeLand Norton, Helen S., A.M. Teacher and Missionary, Eustis GEORGIA Kirbye, J. Edward, Rev. President Atlanta Theological Seminary, 141 Nelson St., Atlanta Parks, Edward L., p.p. Professor Gammon Theological Seminary, South Atlanta Sale, George, Rev., A.M. President Atlanta Baptist College, Atlanta Ware, Edward T., Rev. Chaplain Atlanta University, Atlanta ILLINOIS Abel, Clarence, Rev. * Pastor Trinity Church, 2519 Indiana Ave., Chicago Adams, Edwin Augustus, Rev., D.D. Pastor Bethlehem Congregational Church (Bohemian), 864 S. Ashland Ave., Chicago Allison, William Henry, Rev. * Fellow University of Chicago, 139 South Divinity House, Chicago Allworth, John, Rev. Pastor Congregational Church, Godfrey American Institute of Sacred Literature An Institution for Non-Resident Biblical Instruction, Hyde Park, Chicago Ames, Edward Scribner, Rev., PH.D. * Pastor Hyde Park Church of the Disciples, 5520 Madison Ave., Chicago Anderson, James H. * Student Y. M. C, A. Secretarial Institute and Training Sch I i LaSalle St., Chicago ool, 153 Baird, Lucius O., Rev. * Pastor First Congregational Church, Ottawa Baldwin, Jesse A. Attorney and Counselor-at-Law, 341 Pleasant St., Oak Park Barnes, Clifford W., A.M. * President Illinois College, Jacksonville Bartlett, Adolphus C. Hibbard, Spencer, Bartlett & Co,, 2720 Prairie Ave,, Chicago Barton, William E., Rev., D.pD. Pastor First Congregational Church, 228 N. Oak Park Ave,, Oak Park Bateson, Frederick W., Rev., A.M. Pastor First Baptist Church, 410 E. Madison St., Belvidere Beard, Frederica * Teacher of Pedagogy, Primary Superintendent First Congregational Sunday School, 733 N, Kenilworth Ave., Oak Park Beaton, David, Rev., D.D. eA Pastor Lincoln Park Congregational Church, 437 Belden Ave., Chicago Belfield, Henry H. Director Chicago Manual Training School, 5738 Washington Ave., Chicago Bentall, E. G., Rev. i * Student Divinity School, University of Chicago, 5432 Ingleside Ave., Chicago Bergen,-Abram G., Rev., A.M. 4 Pastor Drexel Park Cumberland Presbyterian Church, 6334 Justine St., Chicago MEMBERS OF THE ASSOCIATION 361 Best, Nolan R. x Associate Editor ‘* The Interior,’”’ 69 Dearborn St., Chicago Blair, John A., Rev. * Pastor Presbyterian Church, 615 Ten Brook St., Paris Blatchford, Eliphalet W., LL.p.f Manufacturer, 375 LaSalle Ave., Chicago Boggs, S. A. D., Rev. * Missionary of A. B. M, Union, Assam, India, 6244 Greenwood Ave., Chicago Brodfuhrer, J. C., Rev., D.D. * Senior Ministerium Evangelical Lutheran Synod Northern Illinois, 954 W. Adams St., Chicago Bronson, Solon C., D.D. * Professor Garrett Biblical Institute, 720 Foster St., Evanston Brouse, Olin R., A.M. * Sunday-School Teacher, 845 North Church St., Rockford Brown, Daniel M. Pastor Congregational Church, Prophetstown Brown, James A., Rev. * Pastor First Baptist Church, 23 Frazier Block, Aurora Bryant, Stowell L., Rev. * Pastor Hyde Park Methodist Episcopal Church, 5510 Washington Ave., Chicago Burgess, Isaac B. Professor Morgan Park Academy, Superintendent Baptist Sunday School, 10932 Armida Ave., Morgan Park Burlingame, George E., Rev. * Pastor Covenant Baptist Church, 50 78th St., Chicago Burnham, Frederick W., Rev. Pastor Central Church of Christ, Vice-President Illinois C. E. Union, 708 West Wood St., Decatur Burton, Ernest DeWitt, D.D. * Professor University of Chicago, 5717 Monroe Ave., Chicago Butler, Nathaniel, A.M., D.D. x Professor University of Chicago, Chicago Campbell, James M., Rev., D.D. * Pastor Congregational Church, Assoc. Editor ‘* Christendom,’’ Lombard Campbell, Stuart M., Rev., D.D. Pastor Emerald Avenue Presbyterian Church, 762 W. 67th St,, Chicago Cantwell, J. S., Rev., A.M., D.D. Western Editor ‘Universalist Leader,’ 69 Dearborn St., Chicago Carman, George Noble Director Lewis Institute, 235 Ashland Boul,, Chicago Carrier, Augustus S., D.D. * Professor McCormick Theological Seminary, 1042 N, Halsted St,, Chicago Chalmers, James, Rev., D.D. % Pastor First Congregational Church, Elgin Chamberlin, Georgia L. Executive Secretary American Institute of Sacred Literature, Hyde Park, Chicago Chamberlin, Orlando E. { * Real Estate and Insurance, 357 E. 58th St., Chicago Clark, Maud G., Mrs. Freeport Coe, George Albert, PH.D. * Professor Northwestern University, 620 University Place, Evanston sk 362 RELIGIOUS EDUCATION ASSOCIATION Coe, Saidee Knowland, Mrs. { Professor Northwestern University School of Music, Evanston Cook, John W., A.M., LL.D. President Northern Illinois State Normal School, DeKalb Cooke, Ralph W. Asst. Secretary Y. M. C, A., 153 LaSalle St., Chicago Crandall, Lathan A., Rev., D.p. % Pastor Memorial Baptist Church, 3983 Drexel Boulevard, Chicago Crosser, John R., Rev., D.D. * Pastor Kenwood Evangelical Church, Chicago Crouse, J. N., Mrs. Principal Chicago Kindergarten College, 10 VanBuren St., Chicago” Crowl, Theodore, Rev., + Pastor First Congregational Church, 708 W, 3d St., Sterling Culton, Anna * 5627 Washington Ave., Chicago Curtis, Edward H., Rev., D.p. * Pastor Woodlawn Park Presbyterian Church, 6224 Kimbark Ave., Chicago Curtiss, Samuel Ives, PH.D., D.D. Professor Chicago Theological Seminary, 45 Warren Ave., Chicago Dark, Charles L., Rev. Pastor Methodist Protestant Church, Chapin Dean, LasCasas L. * 3339 Vernon Ave., Chicago Dewey, John, PH.D. : * Professor University of Chicago, 6016 Jackson Park Ave., Chicago Dewhurst, Frederic E., Rev. * Pastor University Congregational Church, 5746 Madison Ave., Chicago Dexter, Stephen B., Rev. * Pastor Baptist Church, Polo Dickerson, J. Spencer * Editor “‘ The Standard,’’ 324 Dearborn St., Chicago Dickey, Samuel, A.M. Professor McCormick Theological Seminary, The Plaza, Chicago Dougherty, Newton C., PH.D. Superintendent of Schools, Peoria Driver, John M., Rev., D.D. Pastor People’s Church, 6045 Jefferson Ave., Chicago Eastman, W. D. Dept. Secretary Railroad Y. M. C, A,, Dearborn’Station, Chicago Eckels, James Herron President Commercial National Bank, Chicago Ehler, George W., C.E. Physical Director Central Dept. Y. M. C. A., 153 LaSalle St., Chicago Eiselen, Frederick C. * Professor Garrett Biblical Institute, 724 Emerson St., Evanston Elliott, Ashley J. *: Officer Y, M. C. A., Peoria Empey, F. D., Rev. * 693 E. 57th St,, Chicago Ensign, Frederick G. * Superintendent Northwestern District American Sunday School Union, 153 LaSalle St., Chicago Eyles, William J., Rev. Student University of Chicago, ror Middle Divinity House, Chicago MEMBERS OF THE ASSOCIATION 363 Fairman, Jane { Clerk Illinois Central Railroad, 5715 Monroe Ave., Chicago Faville, John, Rev., PH.D., D.D. Pastor First Congregational Church, Peoria Ferguson, William D. * Superintendent University Congregational Sunday School, 5751 Drexel Ave., Chicago Field, Walter T. * 5752 Washington Ave,, Chicago Flett, George C., Rev. Pastor Presbyterian Church, Farmingdale Ford, J. S. Y. M. C. A., 153 LaSalle St,, Chicago Foster, George B. * Professor University of Chicago, 5535 Lexington Ave., Chicago Fowler, Arthur T., Rev., D.D. * Pastor Centennial Baptist Church, 871 Jackson Boul., Chicago Fowler, Bertha “ Superintendent Marcy Home, 134 Newberry Ave., Chicago Francis, Arthur J., Rev. * Douglas Park Congregational Church, 897 S. Spaulding Ave., Chicago Freeman, Henry V., A.M. * Judge Illinois Appellate Court, 5760 Woodlawn Ave., Chicago French, Howard D., Rev. Pastor Congregational Church, Wyoming Fritter, Enoch A., A.M. * Superintendent City Schools, Normal Galbreath, William F., Mrs. President Y. P, S. C. E., Presbyterian Church, Ashton Gates, Herbert Wright * Librarian Chicago Theological Seminary, Superintendent Leavitt Street Congregational Sunday School, Chicago Gilbert, Newell D. Superintendent of Schools, DeKalb Gilbert, Simeon, Rev., D.D. * 423 N. State St., Chicago Graham, John J. G., Rev., A.M. * Pastor Congregational Church, Blue Island Graif, Philip, Rev., A.M., D.D. * Student, University of Chicago, 79 Middle Divinity House, Chicago Greene, Benjamin A., Rev., D.D. Pastor First Baptist Church, Evanston Greenman, A. V. * Superintendent Scheols West Aurora, 248 Galena St., Aurora Gunsaulus, Frank W., Rev., D.D. * President Armour Institute, Pastor Central Church, Chicago Hansel, John W. * President Secretarial Institute and Training School, Y. M. C. A., 153 LaSalle St., Chicago Hardinge, Margaret Assistant Chicago Traveling Libraries, University of Chicago, 5715 Monrose Ave,, Chicago Harlan, Richard D., Rev., D.D. President Lake Forest College, Lake Forest Harper, Edward T., PH.D. * Professor Chicago Theological Seminary, 730 W, Adams St., Chicago 364. RELIGIOUS EDUCATION ASSOCIATION Harper, William R., PH.D., D D., LL.D. * President University of Chicago, Chicago Harrington, C. N. Superintendent First Congregational Sunday School, 301 N, Emerson Ave., Oak Park Hartzell, Morton C., Rev. * Pastor Centenary Methodist Episcopal Church, 409 W, Monroe St., Chicago Hatch, William H. * Superintendent Public Schools, Oak Park Hawley, Fred V., Rev. Secretary Western Unitarian Conference, 175 Dearborn St., Chicago Hayes, Doremus A., PH.D., S.T.D., LL.D. + Professor Garrett Biblical Institute, Evanston Henderson, Charles R., PH.D., D.D. * Professor University of Chicago, 5736 Washington Ave., Chicago Herrick, Henry M., Rev., A.M., PH.D. * Stockton Heuver, G. D., Rev. * Pastor Presbyterian Church, Wenona Hicks, Joseph E., Rev., A.M. 2 Pastor Rochelle Baptist Church, 5741 Drexel Ave., Chicago Hieronymus, Robert E., A.M. * President Eureka College, Eureka Hobson, A. A., Rev. * Asst, Pastor Englewood Baptist Church, 51x W. 66th Pl., Chicago Holt, Charles S. Attorney and Counselor-at-Law, 1931 Calumet Ave., Chicago Hotton, J. Sydney Assistant General Secretary of the Secretarial Institute and Training School, Y. M. C. A., 153 LaSalle St., Chicago Hulbert, Eri B., D.D., LL.D. * peas Divinity School, University of Chicago, 5537 Lexington Ave., icago Hutchinson, Charles L. Vice-Pres. Corn Exchange National Bank, 2709 Prairie Ave., Chicago Hyde Park Church of the Disciples Rev, E. S. Ames, Ph.D,, Pastor, 57th St. and Lexington Ave., Chicago Jackman, Wilbur S. Dean School of Education, University of Chicago, Chicago Jackson, John L., Rev., D.D. * Pastor Hyde Park Baptist Church, 5607 Lexington Ave., Chicago James, Edmund J., PH.D., LL.D. President Northwestern University, Evanston Johonnot, R. F., Rev. Pastor Unity Church, Oak Park Jones, Jenkin Lloyd, Rev. Pastor All Souls Church, Editor ‘‘ Unity,” 3939 Langley Ave., Chicago ‘Jones, Silas * Professor Eureka College, Eureka Kallenberg, H. F., M.D. Secretarial Institute and Training School, Y, M, C, A., 153 LaSalle St., Chicago Kimball, Chas. F., A.M. Bible Teacher, 466 Bowen Ave., Chicago Kimball, Kate F. Executive Secretary Chautauqua Literary and Scientific Circle, 57th S and Kimbark Ave., Chicago a MEMBERS OF THE ASSOCIATION 365 Lane, Albert G., A.M. Assistant Superintendent of Schools, 430 W. Adams St., Chicago Lanphear, H. M., Mrs. Superintendent Primary Department Leavitt St. Congregational Bible School, 871 Adams St., Chicago Laughlin, J. W., Rev., D.D. * Pastor Englewood Cumberland Presbyterian Church, Chicago Lawrence, William M.,, D.D. Pastor Second Baptist Church, Chicago Lazenby, Albert, Rev. Pastor Unity Church, 14 Walton Place, Chicago Leavitt, J. A., Rev., D.D. * President Ewing College, Ewing Lindsay, Mary B. Librarian Free Public Library, Evanston Little, Arthur M., Rev., PH.D. * Pastor Second Presbyterian Church, 107 S. Bluff St., Peoria Little, R. M., Rev. * Woodlawn United Presbyterian Church, 449 E, 62d St., Chicago! Lloyd, Rhys Rees, A.M. - Lecturer on the Bible, 720 Clark St., Evanston Loba, Jean Frederic, Rev., D.D. * Pastor First Congregational Church, 414 Greenleaf St., Evanston Locke, George H., A.M. Professor University of Chicago, Editor ‘‘ School Review,’ Chicago Logan, William C., Rev., A.M. * Pastor Cumberland Presbyterian Church, Salem Lord, John B., Mrs. ¢ 4857 Greenwood Ave., Chicago Lowden, Frank O. Attorney and Counselor-at-Law, 184 LaSalle St., Chicago Lynn, Jay Elwood, Rev., A.M. Pastor West Side Christian Church, Springfield MacChesney, Nathan W. Asst. General Secretary Y. M. C, A., 742 W. Harrison St., Chicago MacClintock, William D., Mrs. 5629 Lexington Ave,, Chicago Mackenzie, Wm. Douglas, D.D. A Professor Chicago Theological Seminary, 45 Warren Ave., Chicago MacMillan, Thomas C. President Illinois Home Missionary Society, 816 W. Adams St., Chicago Mallory, Hervey F. Secretary Correspondence Study Department, University of Chicago, Chicago Marsh, Charles A. * Principal Hyde Park Baptist Sunday School, 5639 Washington Ave., Chicago Mathews, Shailer, A.M., D.D. a Professor University of Chicago, 5736 Woodlawn Ave., Chicago McAfee, Cleland B., Rev., D.D. Pastor Forty-first Street Presbyterian Church, 3911 Grand Boul,,Chicago McCollum, G. T., Rev. * Pastor Congregational Church, Dundee McKee, William P., a.m. %* Dean Frances Shimer Academy, Mt, Carroll 366 RELIGIOUS EDUCATION ASSOCIATION McKibben, William K. Associated Charities of Chicago, Sunday-School Teacher, 582 45th St., Chicago McLeish, Andrew Trustee University of Chicago, Bible-Class Teacher, Glencoe McLeish, Andrew, Mrs. Glencoe McMillen, W. F., Rev., D.D. * District Secretary Congregational Sunday School and Publishing Society, 1008 Association Building, Chicago Men’s Normal Bible Class of Y. M. C. A. Leader, Mr. C, T. Wyckoff, Bradley Polytechnic Institute, Peoria Merrill, William P., Rev. * Pastor Sixth Presbyterian Church, 33 Aldine Square, Chicago Messer, L. Wilbur * General Secretary Y. M. C, A., 153 LaSalle St., Chicago Miller, D. L., Rev. Chairman National Mission, German Baptist Brethren Church, Editor ‘* Messenger,”’? Mt. Morris Miller, Emily Huntington, Mrs. Geneva Miller, Kerby S., Rev. Pastor Independent Presbyterian Church, Polo Milligan, Henry Forsythe, a.m. Rector Christ Church, 1003 Perry Ave., Peoria Mills, John Nelson, Rev., A.M., D.D. * 1220 Ridge Ave., Evanston Milner, Duncan C., Rev. Pastor Central Presbyterian Church, 409 Herkimer St., Joliet Moncrief, John W. Professor University of Chicago, 5717 Monroe Ave., Chicago Moore, James H. Superintendent South Congregational Sunday School, 4433 Green- wood Ave., Chicago Morgan, Oscar T., Rev., PH.D. * Pastor Union Church, Lindenwood Mudge, Elisha, Rev. * Pastor Oakwoods Union Church, 819 E. 66th St., Chicago Myers, Elmer Henry * Student University of Chicago, 133 South Divinity House, Chicago Nash, C. Ellwood, D.D. * President Lombard College, Galesburg Nelson, Aaron Hayden, A.M. * Principal Hyde Park Baptist Sunday School, 247 57th St., Chicago Norton, William B., A.M., PH.D. ‘ + Pastor Methodist Episcopal Church, Maywood Notman, Wm. Robson, Rev., D.D. Pastor Fourth Presbyterian Church, 456 Chestnut St., Chicago Noyes, G. C. Chapin Oates, James F. Secretary Central Department Y. M. C. A., 153 LaSalle St., Chicago Osborn, Loran D., Rev., PH.D. Pastor First Baptist Church, Bloomington Osborne, Naboth, Rev., A.M. * Pastor First Congregational Church, 120 S, 16th St., Mattoon MEMBERS OF THE ASSOCIATION 367 Otto, James T. Asst. Secretary Railroad Dept. Chicago Y. M. C. A., Dolton Junction Page, Herman, Rev. ** Rector St. Paul’s Protestant Episcopal Church, 5035 Madison Ave., Chicago Page, Mary B., Mrs. * Director Chicago Kindergarten Institute, 40 Scott St., Chicago Palm, Charles, Rev. Sunday-School Missionary, 833 Central Ave., Chicago Parker, Alonzo K., Rev., D.D. * Professor University of Chicago, Chicago Parker, C. M. Editor “‘ School News,” Taylorville Parker, Frederic C. W., Rev. * Asst. Pastor First Baptist Church, 3105 Calumet Ave., Chicago Parker, William J. Asst, General Secretary Y. M. C. A., 153 LaSalle St., Chicago Parkhurst, Matthew M., Rev., D.D. * Pastor Methodist Episcopal Church, Superintendent Citizen’s League of Chicago, 1612 Hinman Ave., Evanston Patten, Amos W., D.D. * Professor Northwestern University, 616 Foster St., Evanston Peet, Stephen D., Rev. * Editor ‘‘ American Antiquarian and Oriental Journal,” 5817 Madison Ave., Chicago Perkins, J. G. Asst. Director Educational Dept. Central Y. M.C. A., 153 LaSalle St., Chicago Pike, Granville Ross, Rev., A.M. * Pastor Millard Ave. Presbyterian Church, 942 S. Central Park Ave., Chicago Pollard, Harry H. Employment Secretary Central Department Y. M. C, A., 153 LaSalle St., Chicago Porter, Ora H., Mrs. 1007 S. Fourth St., Princeton Prucha, Vaclav, Rev. * Assoc. Pastor Bethlehem Congregational Church (Bohemian), 1030 W, 21st St., Chicago Pruen, J. W., Rev. * Pastor Methodist Episcopal Church, Forrest Raymer, Geo. A., Rev. State Missionary American Sunday School Union, Dixon Robertson, Ina Law, Bible-Class Teacher, 6042 Kimbark Ave., Chicago Robinson, George L., PH.D. * Professor McCormick Theological Seminary, 10 Chalmers Pl., Chicago Robinson, Willard H., Rev. Pastor First Presbyterian Church, Englewood Rogers, Euclid B., Rev., D.D. Pastor Central Baptist Church, 536 S. State St., Springfield Rosenquist, Eric J. A., Rev. * Pastor Evangelical Lutheran Saron Church, 52 Shakespeare Ave., Chicago Russell, Elbert, A.M. “5 Professor-elect Earlham College, Richmond, Ind., Trustee United Society Christian Endeavor (for the Friends), 5659 Drexel Ave., Chicago 368 RELIGIOUS EDUCATION ASSOCIATION Sargent, Sabra L. * Principal Ferry Hall Seminary, Lake Forest Sawyer, Hermon L. Secretary Ravenswood Dept. Y. M. C. A., 1669 Barry Ave., Chicago Schafer, Frank H., Rev. Pastor Methodist Episcopal Church, Malta Scheible, Albert President Chicago Union Liberal Sunday Schools, 129 Fulton St., hicago Scott, Walter D., PH.D. * Professor Northwestern University, 562 Willard Pl., Evanston Beale! Charles R., Rev., A.M., LL.D. * Pastor Metropolitan Church of Christ, x Campbell Park, Chicago Severinghaus, J. D., Rev., A.M., D.D. * Pastor Lutheran Church, Editor ‘‘ Chicago Banner,’”’ 439 N. Ashland Ave., Chicago Severn, H. H. Student University of Chicago, 462 55th St., Chicago Seymour, Paul H. President American League New Church Young People’s Society, 245 E. 61st St., Chicago Sharman, Henry Burton 5544 Ellis Ave., Chicago Sheets, Frank D., Rev. Pastor Epworth Methodist Episcopal Church, 2611 Kenmore Ave., Edgewater Sherer, Samuel J. Vice-President Sherer Bros, Co., 4536 Lake Ave. » Cite Sherer, William G. President Sherer Bros, Co,, Supt. First Baptist Bible School, Evanston Sherman, Edwin T. Secretary West Side Department Y. M. C. A., 542 W. Monroe St, Chicago Sherman, Franklyn Cole, Rev. * Pastor St. Luke’s Methodist Episcopal Church, Head-Worker ‘* The Community House,’ 1155 N. Western Ave., Chicago Shute, A. Lincoln, Rev., A.m. * Pastor Trestearde Avenue Methodist Episcopal Church, sts Ingleside Ave., Chicago Sisson, Edward O. * Director Bradley Polytechnic Institute, Peoria Slater, John R. * Managing Editor ‘‘Christendom,” 153 LaSalle St., Chicago Small, Albion W., PH.D., LL.D. Professor University of Chicago, 5731 Washington Ave., Chicago Smith, Arthur Maxson, Rev., PH.D. Del Prado Hotel, Chicago Smith, Gerald Birney . * Instructor University of Chicago, 5430 Lexington Ave., Chicago Smith, John M, P., PH.D. * Instructor University of Chicago, 469 56th St., Chicago , Smith, William, Rev. Pastor Joy Prairie Congregational Church, Chapin Soares, Theodore G., PH.D., D.D. * Pastor First Baptist Church, 428 Clinton Ave., Oak Park Starkey, L. V. ; General Secretary Y. M. C. A., Sterling MEMBERS OF THE ASSOCIATION 369 Starrett, Helen E., Mrs. Principal Starrett School, 4707 Vincennes Ave., Chicago Stevenson, Andrew President Chicago Young Men’s Presbyterian Union, 615 Monadnock Blk., Chicago Stewart, Charles S. Asst. Physical Director Central Department Y. M. C. A., 153 LaSalle St., Chicago Strain, Horace L., Rev. * Pastor First Congregational Church, Decatur Strong, Sidney, Rev., D.D. * Pastor Second Congregational Church, Oak Park Stuart, Charles M , A.M., D.D. * Professor Garrett Biblical Institute, Evanston Taylor, Alva W., Rev. * Pastor Christian Church, Eureka Taylor, Graham, D.D. * Professor Chicago Theological Seminary, r80 Grand Ave., Chicago Thomas, D. F., Rev., A.M. * Pastor English Lutheran Church, Washington Thorp, Willard B., Rev. * Pastor South Congregational Church, 3977 Drexel Boul., Chicago Tompkins, Arnold Principal Cook County Normal School, Chicago Tompkins, DeLoss M., Rev., A.M., D.D. * Pastor Methodist Episcopal Church, 305 N. 4th St., DeKalb Townsend, A. F. Special Agent Northern Assurance Company of London, Monadnock Blk., Chicago Ulirick, Delbert S., Rev. * Pastor Methodist Episcopal Church, ro2zt Ayars Place, Evanston Van Arsdall, Geo. B., Rev., A.M. * Pastor Central Christian Church, 703 Bryan Ave., Peoria Vance, Joseph A., Rev., D.D. * Pastor Hyde Park Presbyterian Church, 181 E. 53d St., Chicago Vincent, George E., PH.D. Professor University of Chicago, 5737 Lexington Ave., Chicago Votaw, Clyde Weber, PH.D. * Professor University of Chicago, 437 E. 61st St., Chicago Votaw, Elihu H., Mrs. f 1007 S, Fourth St., Princeton Ward, Harry F., Rev. * Pastor Forty-seventh Street Methodist Episcopal Church, 4648 Marsh- field Ave., Chicago Wardle, Charles A., Mrs. * sit N. Grove Ave., Oak Park Wells, F. A. 6704 Stewart Ave., Chicago White, Frederick * Director Religious Work, Central Dept. Y. M. C, A., 153 LaSalle St., Chicago Wickes, William R. * Superintendent Woodlawn Presbyterian Sunday School, Instructor Chicago Manual Training School, 623 Kimbark Ave., Chicago Wilder, William H., A.M., D.D. Presiding Elder Methodist Episcopal Church, Bloomington 370 RELIGIOUS EDUCATION ASSOCIATION Willett, Herbert L., pH.p. * Professor University of Chicago, Chicago Williams, Edward F., Rev., D.D., LL.D. * Pastor Evanston Avenue Congregational Church, 281 E. 46th St., Chicago Williams, Edward M., Rev., D.b. * Secretary Executive Committee Chicago Theological Seminary, 18 Ashland Boul., Chicago i Wilson, Lucy L., Teacher West Division High School, 120 Park Ave,, Chicago Winchester, Benjamin S., Rev. * Assoc. Pastor New England Congregational Church, Superintendent Bible School, 14 Delaware Pl., Chicago Wood, Walter M. Superintendent of Education, Y. M.C. A., 153 La Salle St., Chicago Wyant, A. R. E., Rev., PH.D. * Pastor First Baptist Church, 11012 Armida Ave., Morgan Park Wyckoff, C. T. Dean Lower Academy, Bradley Polytechnic Institute, Peoria Young, Charles A., Rev. * Editor ‘* Christian Century,” 5641 Madison Ave., Chicago Zenos, Andrew C., Rev., D.D. Professor McCormick Theological Seminary, Chicago INDIANA Bryan, William L., PH.D. President Indiana University, Bloomington Carr, John W., A.M. * Superintendent of Schools, 439 W. 11th St., Anderson Coleman, Christopher B. Professor Butler College, 56 S. Irvington Ave., Indianapolis Darby, W. J., Rev. Educational Secretary Cumberland Presbyterian Church, Evansville Earlham College Richmond Farr, Morton A., Rev., A.M. Boe Trinity Methodist Episcopal Church, 125: Upper rst St., Evans ville Gobin, Hillary A., Rev., D.D., LL.D. * President DePauw University, Greencastle Haines, Matthias L., Rev., D.D. Pastor First Presbyterian Church, 935 N. Meridian St., Indianapolis Kane, William P., D.pD. President Wabash College, Crawfordsville Kelly, Robert Lincoln, PH.M. * President Earlham College, Richmond / Kuhn, Thomas H., Rev., A.M., PH.D. * Pastor First Christian Church, Frankfort Lyons, S. R., Rev., D.D. Pastor United Presbyterian Church, Richmond Mott, Thomas Abbott, A.M. Superintendent of Schools, Richmond Nicholson, Mary E. Principal Normal School, 1222 Broadway, Indianapolis Osgood, Robert S., Rev. * Pastor Mayflower Congregational Church, 1603 N, New Jersey St., Indianapolis ‘1 MEMBERS OF THE ASSOCIATION 371 Pearcy, James B. Principal High School, 208 W, 13th St., Anderson Philputt, Allan B., Rev., D.D. Pastor Central Christian Church, 311 N. New Jersey St., Indianapolis Sigmund, William S., Rev. * Pastor First English Evangelical Lutheran Church, 1025 Chestnut St., Columbus Tippy, Worth M., Rev. * pacts Broadway Methodist Episcopal Church, 2207 Broadway, Indi- anapolis Wilson, William H., Rev. * Pastor First Presbyterian Church, Michigan City IOWA Bartlett, Walter I., Rev. * Perry Bell, Hill M., a.m. President Drake University, 1091 26th St., Des Moines Brett, Arthur W., Mrs. 1506 13th St., Des Moines Cady, George L. * Professor State University of Iowa, Iowa City Cessna, Orange H. Professor Iowa State College, Ames Day, Ernest E., Rev. Pastor First Congregational Church, Spencer Empey, Walter Bruce, Rev. * Pastor Methodist Episcopal Church, Merrill Fairbanks, Arthur, Rev., PH.D. Professor State University of lowa, 7 E. Bloomington St., Iowa City Haggard, Alfred M., a.m. Dean College of the Bible, Drake University, 2364 Cottage Grove Ave., Des Moines Hodgdon, Frank W., Rev. Pastor Plymouth Congregational Church, Des Moines Keith, Herbert C. Superintendent First Congregational Sunday School, Fort Dodge King, William F., D.D., LL.D. President Cornell College, Mount Vernon MacLean, George E., PH.D., LL.D. President State University of Iowa, Iowa City Marsh, Robert L., Rev. Pastor Congregational Church, Burlington McCash, I. N., Rev. Pastor University Place Church of Christ, 1164 W. 18 St., Des Moines Nicholson, Thomas, D.D. * Professor Cornell College, Mt. Vernon Paddock, George E., Rev. * Pastor Congregational Church, 269 N. 6th St., Keokuk Pearson, William L., PH.D. Professor Penn College, Oskaloosa Piersel, Alba C., A.M. Dean College of Liberal Arts, lowa Wesleyan University, Mt. Pleasant Robinson, Emma A. Instructor Sunday-School: Teachers’ Training Class, ror Arlington St., Dubuque 372, RELIGIOUS EDUCATION ASSOCIATION Smith, George LeGrand, Rev. Pastor Congregational Church, 208 Washington St.; Newton Smith, Otterbein O., Rev. State Superintendent Congregational Sunday School and Pall Society, Grinnell Stewart, George D., Rev., D.D. Pastor Presbyterian Church, 833 3d St, Fort Madison Taylor, Glen A., Rev. * Pastor Congregational Church, Emmetsburg Thoren, Herman H., PH.D. President Western Union College, LeMars Waite, Oren B., Rev. Pastor Methodist Episcopal Church, Mt. Vernon Wight, Ambrose S., Rev. Pastor Presbyterian Church, Garrison Williams, William J., Rev. Pastor Congregational Church, Peterson KANSAS Bayles, J. W,, Rev. Pastor Baptist Church, Onaga Carruth, William H., PH.p. Professor University of Kansas, Lawrence Frantz, Edward, A.M. President McPherson College, McPherson Hayes, Francis L., Rev., D.D, Pastor First Congregational Church, 429 Harrison St., Topeka Ingham, J. E., Rev. State Superintendent Congregational Sunday School and Publishing Society, 1315 Garfield Ave., Topeka Mitchell, J. K. Superintendent Home Dept. Osborne Co, Sunday School Association, Osborne Murlin, Lemuel H., Rev., s.T.pD. President Baker University, Baldwin Payne, Wallace C. Instructor Bible, Kansas State University, 1300 Oread Ave., Lawrence Potter, Ernest T., Rev. Pastor Baptist Church, Fairview Scruton, Charles A. Vice-President Arkansas City Bank, Arkansas City Strong, Frank, PH.D. President University of Kansas, Lawrence Strong, Frank P., Rev. Pastor Congregational Church, Kinsley Wakefield, George C. Teacher Sumner County High Sehoels 524 N. Jefferson St., Wellington Wilcox, Alexander M., PH.D. Professor Winery of Kansas, 1605 Vermont St., Lawrence KENTUCKY Armstrong, Cecil J., Rev. Pastor First Christian Church, Winchester Frost, William Goodell, D.p. President Berea College, Berea MEMBERS OF THE ASSOCIATION 373 Gray, Baron DeKalb, a.M., D.D. * President Georgetown College, Georgetown Haley, Jesse J., Rev., A.M. * Pastor Christian Church, Assoc. Editor ‘‘Christian Century,” Cynthiana Jenkins, Burris A., A.M. President Kentucky University, Lexington Maclachlan, H. D. C., Rev., a.m. Pastor Christian Church, Shelbyville Montague, H. E. Director Boys’ Work Y. M.C. A., Louisville Mullins, Edgar Young, D.D., LL.D. President Southern Baptist Theological Seminary, Louisville Rosevear, Henry E. State Secretary Y. M. C. A., Fourth and Broadway Sts., Louisville Sheridan, Wilbur F., Rev., A.M. Pastor Methodist Episcopal Church, 203 E, Chestnut St., Louisville Waddill, C. J. Attorney and Counselor-at-Law, Sunday-School Teacher, Madisonville LOUISIANA Alderman, Edwin A., D.C.L., LL.D. President Tulane University, New Orleans Carré, Henry B. President Centenary College of Louisiana, Jackson Foote, Henry W., Rev. Pastor First Unitarian Church, New Orleans Kent, John B., Rev. Field Secretary State Sunday School Association, Covington Miller, Walter Professor Tulane University, New Orleans Newhall, Alfred A., a.m. Instructor Bible, Leland University, New Orleans Parker, Fitzgerald S., Rev. Pastor First Methodist Episcopal Church, 315 E. 3d St., Crowley Perkins, R. W., D.D. President Leland University, New Orleans Vaughan, Robert W., Rev. Pastor First Methodist Episcopal Church, South, New Iberia MAINE Anthony, Alfred W., D.D. Professor Cobb Divinity School, Lewiston Bean, Leroy S., Rev. Pastor First Congregational Church, 52 Elm St., Saco DeGarmo, E. A., Mrs. Leader of Boys’ Club, Normal and Primary Worker, 127 Emery St., Portland Denio, Francis B., Rev., D.D. Ns Professor Bangor Theological Seminary, 347 Hammond St., Bangor Fulton, Albert C., Rev. Pastor Congregational Church, Kennebunk Hyde, William DeWitt, D.D., LL.D. President Bowdoin College, Brunswick 374. RELIGIOUS EDUCATION ASSOCIATION Johnson, Franklin W., A.M. Principal Coburn Classical Institute, 6 Dalton St., Waterville Marsh, Edward L., Rev. * Pastor Congregational Church, 9 Park St., Waterville Mason, Edward A. General Secretary State Sunday School Association, Oakland Ropes, C. J. H., D.p. Professor Bangor Theological Seminary, 333 Hammond St., Bangor Varley, Arthur, Rev. Pastor First Congregational Church, Winslow VonKrumreig, E. L., Rev., A.M. , Pastor Baptist Church, Shapleigh MARYLAND Ellicott, Elizabeth K. aes Bible Class in Friends’ Meeting, 106 Ridgewood Road, Roland ar King, Aubrey E., Mrs, Author of ‘One Year of Sunday School Lessons for Young Children,” 1814 Park Ave., Baltimore Springer, Ruter W., Rev. Es Chaplain Artillery Corps, United States Army, Fort Washington Updegraff, Harlan, a.m. Principal Girls’ Latin School, 24th and St. Paul Sts., Baltimore VanMeter, J. B. Dean Woman’s College, Baltimore VanSickle, James H., A.M. Superintendent of Instruction, Baltimore MASSACHUSETTS Abercrombie, D. W., LL.D. Principal Worcester Academy, Worcester Andrews, Ellen ape New Church Correspondence School, 66 Mt, Vernon St., joston Antrim, Eugene M., Rev. Pastor Trinity Methodist Episcopal Church, 37 Edwards St., Springfield Bailey, Albert E. Head Master Allen School, 447 Waltham St., West Newton Bailey, Henry Turner Agent Massachusetts State Board of Education, North Scituate Baldwin, William A. Principal Hyannis Normal School, Hyannis Ballantine, William G., D.D., LL.D. * Instructor Bible, International Y. M. C. A. Training School, 32r St. James Ave., Springfield Barnes, Lemuel C., Rev., D.D. Pastor First Baptist Church, Worcester Bassett, Austin B., Rev. Pastor East Congregational Church, 51 Church St., Ware Bates, Walter C. Sunday-School Officer, 94 Green St., Jamaica Plain Batt, William J., Rev. Chaplain Massachusetts Reformatory, Concord Junction MEMBERS OF THE ASSOCIATION 375 Beale, Charles H., Rev., D.D. * Pastor Immanuel Congregational Church, The Warren, Roxbury Beatley, Clara Bancroft, Mrs. # Superintendent Sunday School, Disciple Church (Unitarian), 11 Wabon St., Roxbury Bissell, Flint M., Rev. Pastor St. Paul’s Universalist Church, 149 High St., Springfield Blakeslee, Erastus, Rev. * Editor ‘‘Bible Study Union Lessons,” 95 South St., Boston Boynton, George M., Rev., D.D. Secretary Congregational Sunday School and Publishing Society, 14 Beacon St., Boston Bradford, Emery L., Rev. Pastor Congregational Church, East Weymouth Bragdon, C. C. Principal Lasell Seminary, Auburndale Brand, Charles A., Rev. Assoc, Editor Pilgrim Press Publications, 14 Beacon St., Boston Bridgman, Howard A., Rev. Managing Editor ‘“‘Congregationalist,”” 14 Beacon St., Boston Bumstead, Arthur, PH.D. Private Preparatory Instruction, 22 Greenville St., Roxbury Burr, Everett D., Rev., D.D. ** Pastor First Baptist Church, Newton Centre Bushnell, Samuel C., Rev. Pastor Congregational Church, Arlington Butler, Frank E., Rev. Pastor Congregational Church, South Weymouth Capen, Samuel B., A.M., LL.D. President American Board Commissioners for Foreign Missions, 350 Washington St., Boston Carter, Charles F., Rev. Pastor Hancock Congregational Church, Lexington Carter, H. H., Mrs. Teacher New Church Sabbath School, 161 Highland Ave., Newtonville Carter, John F., Rev. Pastor St. John’s Church, Williamstown Chamberlain, George D. Treasurer Bible Normal College, Sunday-School Teacher, 146 Mill St., Springfield Chandler, Edward H., Rev. Secretary ‘‘ Twentieth Century Club,”’ 2 Ashburton Place, Boston Cummings, Edward, Rev. = Pastor South Congregational Church (Unitarian) of Boston, 104 Irving St., Cambridge Davis, Albert P., Rev. * Pastor First Congregational Church, 18 Church St., Wakefield Davis, Gilbert G. Superintendent Bible School, 38 Front St., Worcester Day, Charles O., D.D. President Andover Theological Seminary, Andover Dingwell, James D., Rev. Pastor Main Street Congregational Church, Amesbury Dixon, Joseph L. Superintendent Sunday School, Leader Boys’ Club Work, 22 Beltran St., Malden 376 RELIGIOUS EDUCATION ASSOCIATION : Doggett, L. L., PH.D. President International Y.M.C.A. Training School, Soringfield Donald, E. Winchester, Rev., D.D., LL.D. Rector Trinity Church, ee Clarendon St., Boston Dumn, B. Alfred, Rev., PH.D. Pastor Congregational Church, 19 Williams St., Stoneham Dunning, Albert E., D.D. * Editor ‘* The Congregationalist,”’ 14 Beacon St., Boston Eliot, Samuel A., Rev., D.D. President American Unitarian Association, 25 Beacon St., Boston Endicott, Eugene F., Li.p. General Agent Universalist Publishing House, 30 West St., Boston Evans, Daniel, Rev. esis North Avenue Congregational Church, 105 Raymond St., Cam- ridge Faucon, Catherine W. Milton Fielden, Joseph F., Rev. Pastor First Baptist Church, Winchendon Fisher, Angie B., Mrs. f£ 48 Falmouth St., Boston Fletcher, William I., a.m. Librarian Amherst College, Amherst Flint, George H., Rev., A.M. Pastor Central Congregational Church, ror Tonawanda St., Dorchester Foote, Arthur Organist First Unitarian Church, St. Botolph Club, Boston Forbush, William B., Rev., PH.D. * Pastor Winthrop Congregational Church, 21 Elm suis Charlestown French, Henry H., Rev., D.D. Pastor First Congregational Church, 58 Lincoln St,, Malden Gates, Owen H., Rev., PH.D. Instructor Andover Theological Seminary, Andover Gilbert, George H., Rev., PH.D., D.D. Northampton Goodrich, Lincoln B., Rev. Pastor Union Congregational Church, 36 Bolton St., Marlboro Guss, Roland W., A.M. Teacher State Normal School, 405 Church St., North Adams Hale, Edward E., Rev., D.D., LL.D. Pastor South Congregational Church (Unitarian) of Boston, 3g High- land St., Roxbury Hale, George H. Superintendent Third Congregational Sunday School, 25 Harrison Ave., Springfield Hall, Newton M., Rev. Pastor North Congregational Church, 20 Byers St., Springfield Hannum, Henry O., Rev. Pastor Hope Chapel of Old South Church, 142 Hemenway St., Boston Hardy, Edwin Noah, Rev. Pastor Bethany Congregational Church, 15 Foster St., Quincy Harris, George, D.D., LL.D. President Amherst College, Amherst Harrison, Fordick B., Rev. Pastor Second Congregational Church, Palmer MEMBERS OF THE ASSOCIATION 377 Hartshorn, W. N. Chairman Executive Committee International Sunday School Associa- tion. 120 Boylston St., Boston Hartwell, H. Linwood, Rev. Pastor Congregational Church, Dunstable Hathaway, Edward S. Bible-Class Teacher, 12 Walter St., Hyde Park Hazard, Caroline, A.M., LITT.D. President Wellesley College, Wellesley Hazard, M. C., PH.D. * Editor Congregational Sunday School Publications, Congregational House, Boston Hitchcock, Albert W., A.M. * Pastor Central Congregational Church, Worcester Hoar, Caroline Teacher First Parish Sunday School (Unitarian) , Concord Hopkins, Henry M., D.D., LL.D President Williams College, Williamstown Horr, Elijah, Rev., S.T.D. Pastor Mystic Congregational Church, Medford Horr, George E., Rev., D.D. = Editor “The Watchman,”’ sor Tremont Temple, Boston Horton, Edward A., Rev., D.D. * President Unitarian Sunday School Society, 25 Beacon St., Boston Howard, Ethel L. Sunday-School Teacher, 16 West St., Worcester Howard, Thomas D., Rev. 99 School St., Springfield Hoyt, Henry N., Rev., D.D. Pastor Congregational Church, 40 Oak St., Hyde Park Hughes, Edwin H., Rev. Pastor Methodist Episcopal Church, roo Washington St., Malden Huling, Ray Greene, A.M., SC.D. Head Master English High School, ror Trowbridge St., Cambridge Huntington, C. W., Rev., D.D. Pastor High Street Congregational Church, 85 Mansur St., Lowell Hyde, Henry K. President Ware National Bank, 22 Elm St., Ware James, D. Melancthon, Rev. Pastor Church of the Pilgrimage (Congregational), r40 Court St., Plymouth Johnson, Arthur S., President Y. M. C, A., 258 Commonwealth Ave., Boston Keedy, John L., Rev. Pastor Congregational Church, Walpole Kenngott, George F., Rev., A.M. First Trinitarian Congregational Church, 296 Liberty St., Lowell Kilbon, John Luther, Rev. Pastor Park Congregational Church, 323 St. James Ave., Springfield Kimball, Hannah H. { 292 Kent St., Brookline Kimball, Helen F. f£ Sunday-School Teacher, 292 Kent St., Brookline Kimball, Lulu S. f 292 Kent St., Brookline 378 RELIGIOUS EDUCATION ASSOCIATION King, William C. ‘ President Massachusetts Sunday School Association, 368 Main St., Springfield ¢ Lawrence, William, Rt. Rév., D.D., S.T.D. Bishop of Massachusetts, ror Brattle St., Cambridge Leonard, Mary Hall * Rochester Lincoln, Howard A, Student Andover Theological Seminary, Andover Little, Arthur, Rev., D.pD. Pastor Second Congregational Church, Dorchester Lynch, Frederick, Rev. Pastor Congregational Church, Lenox Macfarland, Charles S., Rev., PH.D. Pastor Maplewood Congregational Church, 472 Salem St., Malden Mehaffey, George W. General Secretary Y. M. C. A., Boston Merrick, Frank W., Rev., PH.D. Pastor South Evangelical Church (Congregational), 122 Beach St., West Roxbury Merrill, Charles C., Rev. Pastor North Congregational Church, Winchendon Merriman, Daniel, Rev., D.p. Pastor Emeritus Central Church, Worcester Montgomery, Charlotte W. Superintendent Sunday School, 149 Webster St., Malden Moore, Edward C., D.p. Professor Harvard University, 15 Lowell St., Cambridge Moore, Mabel Reynolds Leader Bible Class, Episcopal Church, 25 Catherine St., Worcester Mosher, George F., LL.D. Editor ‘‘ Morning Star,’’ 457 Shawmut Ave., Boston Moxon, Philip S., Rev., D.p. * Pastor South Congregational Church, 83 Dartmouth Terrace, Springfield ( Nash, Henry Sylvester, D.D. ' Professor Episcopal Theological School, Cambridge Noyes, Edward M., Rev. Hea First Congregational Church in Newton, 136 Warren St., Newton entre Noyes, Henry D. Treasurer Bible Study Publishing Co., Sunday-School Teacher, oi South St., Boston Patten, Arthur B., Rev. Pastor First Congregational Church, South Hadley Peabody, Francis G., D.D. Dean Divinity School, Harvard University, Cambridge Peloubet, Francis N., Rev., D.D. * Author ‘‘ Peloubet’s Select Notes on the Sunday-School Lessons,” a a Woodland Road, Auburndale Perry, C. H. - Superintendent Congregational Bible School, Stockbridge Phelps, Lawrence, Rev. Pastor Congregational Church, Leominster Pinkham, George R., A.M Head Master Searles High School, Great Barrington Place, Charles A. Pastor First Parish Unitarian Church, 90 Church St., Waltham MEMBERS OF THE ASSOCIATION 379 Power, Charles W. Superintendent First Congregational Sunday School, Pittsfield Redfield, Isabella T. Sunday-School Worker, 290 South St., Pittsfield Reed, David Allen aa Hartford School of Religious Pedagogy, 736 State St., Spring- e. Reed, Isaac Newton, Mrs. 4 Perkins St., Worcester Rhoades, Winfred C., Rev. Pastor Eliot Congregational Church, The Warren, Roxbury Rice, Charles F., Rev., D.D. Pastor Wesley Methodist Episcopal Church, 156 Harvard Ave., Springfield Rice, Walter, Rev. Pastor Congregational Church, 179 Main St., Agawam Ropes, James Hardy Professor Harvard University, 13 Follen St., Cambridge Rowley, Francis H., D.D. Pastor First Baptist Church, Boston Seelye, L. Clark, D.D., LL.D. President Smith College, Northampton Shaw, William Treasurer United Soeiety of Christian Endeavor, Tremont Temple, Boston Shipman, Frank R., Rev. Pastor South Congregational Church, Andover Smiley, George M., Rev., D.D. Pastor Grace Methodist Episcopal Church, rro Central St., Springfield Smith, Albert D., Rev. Pastor Congregational Church, Northboro Snyder, William H. Instructor Worcester Academy, 125 Penn Ave., Worcester Sunday School South Congregational Church Miss Alice J. Johnson, Secy., Newbury and Exeter Sts., Boston Sutton, Edwin O. Asst, Manager Life Insurance Office, 115 High St., Springfield Swan, Joshua A., Mrs. Sunday-School Teacher, 167 Brattle St., Cambridge Thomas, Reuen, Rev., PH.D., D.D. Pastor Harvard Congregational Church, Rawson Road, Brookline Thurber, Charles H., PH.D, * Editor Educational Publications of Messrs. Ginn & Co., 2g Beacon St., Boston Tower, Wm. Hogarth, Rev. Pastor First Presbyterian Church, 22 Gilbert St., South Framingham Vandermark, Wilson E., Rev. Pastor St. James Methodist Episcopal Church, 3x Waverly St., Spring- field Vinton, Alexander H., Rev. Bishop Diocese of Western Massachusetts, 1154 Worthington St., Springfield Voorhees, J. Spencer, Rev., A.M. Rastor Congregational Church, 37 Hawthome St., Roslindale Wheeler, E. C., Rev. Pastor First Congregational Church, Rockland 380 RELIGIOUS EDUCATION ASSOCIAT Wilder, Herbert A. ¢ 53 Fairmount Ave., Newton Williamson, James S., Rev. North Congregational Church, Haverhill Wood, Irving F. Professor Smith College, Northampton Woodbridge, Richard G., Rev. —— Prospect Hill Congregational Church, 13 Pleasant Ave., Somer- ville Woodrow, Samuel H., Rev. Pastor Fiope Congregational Church, 20 Buckingham St., Springfield Woolley, Mary E., LITT.pD. Bresclexte Mt. Holyoke College, South Hadley Wriston, Henry L., Rev. ; Pastor ae First Methodist Episcopal Church, 52 Florence Oa Springfield Y.P.S.C. E., South Congregational Church Rey. Philip S. Moxom, D.D., Pastor, Springfield MICHIGAN Angell, James B., LL.D. President University of Michigan, Ann Arbor Bacon, Theodore D., Rev. Pastor Congregational Church, 708 Grand Traverse St., Flint Barr, Alfred H., Rev. Pastor Jefferson Avenue Presbyterian Church, 567 E, Congress etroit ; Beach, Arthur G., Rev. Pastor Congregational Church, 214 N. Adams St., Ypsilanti Beardslee, John W., D.D. Professor Western Theological Seminary, 26 E. 12th St., Holland Bement, Howard Teacher Plymouth Congregational Sunday School, 617 Ottawa Lansing Blaisdell, James A., Rev. Pastor Congregational Church, Olivet Bliss, Frederick Leroy Principal Detroit University School, 69 Frederick Ave., Detroit Bowles, George C., D.D.S. Superintendent Unitarian Sunday School, 924 Cass Ave., Detroit Boynton, Nehemiah, Rev., D.D. Pastor First Congregational Church, Detroit Brown, Herman E. Wolverine Portland Cement Co., 57 Hull St., Coldwater Burtt, Benjamin H., Rev. * Pastor First Congregational Church, tog N. Harrison St., Ludington Carter, Ferdinand E., Rev. “ Pastor Soatd Congregational Church, 339 Palmer Ave., Grand Ra) Clark, Henry F. Bible-Class Teacher, 335 Lincoln Ave., Detroit Clizbe, Jay, Rev. Professor Alma College, Alma Coler, George P. Instructor Ann Arbor Bible Chairs, Ann Arbor MEMBERS OF THE ASSOCIATION 381 Collin, Henry P., Rev., A.M. * Pastor First Presbyterian Church (Independent), 58 Division St., Coldwater Daniels, Eva J. Sunday-School Teacher, 342 E. Fulton St., Grand Rapids Dascomb, H. N., Rev. * Pastor First Congregational Church, Port Huron DeForest, Heman P., Rev., D.D. * eer Woodward Avenue Congregational Church, 16 Charlotte Ave., etroit Elliott, George, Rev., D.D. Pastor Central Methodist Episcopal Church, 15 E. Adams Ave,, Detroit Ewing, William, Rev. * State Superintendent Congregational Sunday School and Publishing Society, 504 Hollister Block, Lansing Fischer, William J. ** Y. M. C. A. Director, 106 Edmund PI., Detroit Forister, Clarence, Rev. Pastor Congregational Church, Grand Haven Foster, Edward D.t Detroit Goodrich, Frederic S., Rev., A.M. Professor Albion College, tooo E, Porter Street, Albion Gray, Clifton D., Rev., PH.D. * Pastor First Baptist Church, Port Huron Hadden, Archibald, Rev., D.p. * Pastor First Congregational Church, Muskegon Hammond, Frank E. Superintendent First Congregational Bible School, 119 Houston Ave., Muskegon Harkness, Harriet t Wolverine Portland Cement Co., 57 Hull St,, Coldwater Hassold, F. A., Rev. * Pastor Congregational Church, Lake Linden Herrick, Jullien A., Rev., PH.D. Pastor First Baptist Church, Bay City Holbrook, David L., Rev. * Pastor Congregational Church, Union City Lake, E. M., Rev. Pastor First Baptist Church, Lansing Mauck, Joseph W., A.M., LL.D. * President Hillsdale College, Hillsdale McLaughlin, Robert W., Rev., D.D. che Pastor Park Congregational Church, Grand Rapids Meeser, Spenser B., Rev., D.D. me Pastor Woodward Avenue Baptist Church, 46 Woodward Ave. Terrace, Detroit Neill, Henry, Rev., A.M. Pastor Presbyterian Church, Harbor Springs Oakley, E. Clarence, Rev. Editor “* Plymouth Weekly,” sor Putnam Ave., Detroit Patchell, Chas. T., Rev. * Pastor Congregational Church, Bay City Perry, Ernest B., M.E. as Superintendent Industrial Works, 1515 5th St., Bay City Phillips, Alice M. M. Pastor E. Paris Congregational Church, 283 N. Ionia St., Grand Rapids 382, RELIGIOUS EDUCATION ASSOCIATION Randall, J. Herman, Rev. Pastor Fountain Street Baptist Church, 38 Terrace Ave., Grand Rapids — Rogers, Joseph M., Rev. ; Pastor Presbyterian Church, 517 Spruce St., Marquette Searle, Frederick E, oe Teacher University School, 1023 Jefferson Ave., Detroit Smith, E. Sinclair, Rev. 5 Pastor Pilgrim Congregational Church, 804 Michigan Ave., Lansing Smith, Roelif B. General Secretary Y. M. C. A., Detroit Stoneman, Albert H., Rev. = Pastor Plymouth Congregational Church, 265 Bates St., Grand Rapids Stowell, C. B. * Sunday-School Teacher, President Board of Education, Hudson Stowell, Myron C, Sapa ee First Congregational Sunday School, 255 Merrick Ave,, etroit Sutherland, John W., Rev., D.D. * Pastor North Congregational Church, 46 Horton Aye,, Detroit Tuller, Edward P., Rev. Pastor First Baptist Church, 491 3d Ave., Detroit VanKirk, Robert W., Rev. Pastor First Baptist Church, Jackson Vinton, G. Jay Builder, 63 Stimson Pl., Detroit Wallin, V. A.f Ba Wallin Leather Co., ror N, Lafayette St., Grand Rapids Warren, Edward K.+ * Chairman Exec. Comm. World’s Sunday School Convention for 1904, Superintendent Congregational Sunday School, Three Oaks Warriner, Eugene C. Superintendent of Schools, Saginaw Wenley, Robert M., SC.D., PH.D., LL.D. Professor University of Michigan, 509 E. Madison St,, Ann Arbor Wheeler, Clara Secretary Grand Rapids Kindergarten and Training School, 23 Fountain St., Grand Rapids Wiles, Ernest P., A.M. * Instructor Ann Arbor Bible Chairs, 1314 S. University Ave., Ann Arbor MINNESOTA Axtell, Elizabeth M. * 193 Mackubin St., St. Paul Beard, Harington * Beard Art and Stationery Co., 624 Nicollet Ave., Minneapolis Boynton, Richard W., Rev. Pastor Unity Church, 414 Ashland Ave,, St. Paul Gilchrist, Neil A., Rev. Pastor McNair Memorial Presbyterian Church, Carlton Heard, C. M., Rev., D.D. District Secretary American Society of Religious Education, r5 W. 14th — St., Minneapolis : Heermance, Edgar L., Rev., A.M. Pastor First Congregational Church, Mankato MEMBERS OF THE ASSOCIATION 383 Innis, Geo. S., PH.D., D.D. Professor Hamline University, President College Section Minnesota Educational Association, St. Paul James, George F., PH.D. Professor University of Minnesota, Minneapolis Kiehle, David L. * Professor University of Minnesota, Minneapolis Lyman, Eugene W. Professor Carleton College, Northfield Merrill, George R., D.D. * Superintendent Minnesota Congregational Home Missionary Society, 223 W. 15th St., Minneapolis Pope, Edward R., Rev. Superintendent Baptist State Missions, 7or Lumber Exchange, Minne- apolis Pressey, Edwin S., Rev. aoe Be Anthony Park Congregational Church, 2261 Gordon Ave., t, Pau Robbins, D. R., Mrs. 243 Summit Ave., St. Paul Rollins, G. S., Rev. pastor Park Ave. Congregational Church, 2405 Portland Ave., Minne- apolis Sallmon, William H., a.m. * President Carleton College, Northfield Shepard, Elgin R. Sunday-School Teacher, 2931 Portland Ave., Minneapolis Smith, Charles Alden, A.M. Principal Central High School, Hunter’s Park, Duluth Strong, James W., D.D. Formerly President Carleton College, Northfield Sunday School Plymouth Congregational Church Mr. Harington Beard, Teacher, 624 Nicollet Ave., Minneapolis Sutherland, J. B. Sunday-School Teacher, 2633 Portland Ave., Minneapolis White, Ada E. Teacher Central High School, Teacher Plymouth Sunday School, 2734 Garfield Ave., Minneapolis zi Young, Ernest W., LL.M. Superintendent Sunday School, Room 416, P. O. Bldg., St. Paul MISSISSIPPI Fulton, Robert B., A.M., LL.D. Chancellor University of Mississippi, University Owen, Samuel H. C., a.m. President Natchez College, Natchez Stamps, C. T., Rev., D.D., Pastor Brandon Baptist Church, Edwards Sydenstricker, Hiram M., Rev., A.M., PH.D. Pastor Presbyterian Church, Corinth MISSOURI Bates, George E., Rev. - Pastor Congregational Church of the Covenant, Maplewood Bishop, C. M., Rev., D.D. Pastor Francis Street Methodist Episcopal Church, South, 615 Francis St., St. Joseph 384 RELIGIOUS EDUCATION ASSOCIATION — ; Blunt, Harry, Rev. big) ) Spat Old Orchard Congregational Church, Old Orchard Station, St. uis Bolt, William W., Rev. Pastor Congregational Church, 305 S. rsth St., St, Joseph Bullard, Henry N., Rev., PH.D. * Pastor First Presbyterian Church, Mound City Burt, Frank H. Grand and Franklin Aves., St. Louis Bushnell, Albert, Rev., D.pD. Pastor Clyde Congregational Church, 2rrz E, 13th St., Kansas City Cree, Howard T., Rev. Pastor Central Christian Church, 5139 Fairmount Ave., St. Louis Dunlop, J. D. Chief Clerk Bureau of Building and Loan Supervision, Jefferson City Fifield, J. W., Rev., A.M., D.D. Pastor First Congregational Church, Kansas City Garrison, James H., LL.D. * Editor ‘‘ Christian Evangelist,” 1522 Locust St., St. Louis Garrison, Winfred E., Rev. * Asst, Editor ‘‘ Christian Evangelist,” 1522 Locust St., St. Louis Howland, Clark P., a.m. Principal Academy, Drury College, Fairbanks Hall, Springfield Jesse, Richard H., Lu.p. President University of Missouri, Columbia Jones, William M., Rev., PH.D. Pastor Hyde Park Congregational Church, 3911 Blair Ave., St. Louis Keppel, Charles H. P Superintendent First Presbyterian Sunday School, 5157 W. Morgan St., St. Louis King, George W., Rev. . foe Pastor First Presbyterian Church, 5097 Washington Ave., St. uis Knox, George P. eae a in High School, Teacher Bible Class, 5178 Morgan Ave., St. ouis Lhamon, W. J., A.M. Dean Bible College of Missouri, Columbia McKittrick, William J., Rev., D.D. Pastor First Presbyterian Church, 5097 Washington Ave., St, Louis Newell, William W., Rev. * Pastor Compton Hill Congregational Church, ro40 S, Compton Ave., St. Louis O’Brien, James P., Rev. * State Superintendent conga eonel Sunday School and Fublishing Society, 4005 Genesee St., Kansas City Patton, Cornelius H., Rev., D.D. * Pastor First Congregational Church, St Louis Porter, J. J., Rev., D.D. Pastor First Baptist Church, 109 Byears Ave., Joplin Roblee, Joseph H., Mrs. Promoting Home Study, 3657 Delmar Ave., St Louis, Scarritt, Charles W., Rev. x Pastor Melrose Methodist Episcopal Church, South, 3236 St, John’s Ave., Kansas City Semelroth, William J. Editor ‘‘ International Sunday School Evangel,” 8th and Olive Sts., St. Louis MEMBERS OF THE ASSOCIATION 385 Sheldon, Walter L. Lecturer Ethical Society of St. Louis, 4065 Delmar Ave., St. Louis Smith, Madison R. Attorney and Reporter St. Louis Courts of Appeal, Farmington Spencer, Claudius B., Rev., D.D. Editor “‘ Central Christian Advocate,” Kansas City Stone, R. Foster, Rev. Pastor Methodist Episcopal Church, Lecturer, Green City Verdier, A. R. Asst, Superintendent First Presbyterian Bible School, 6r5 Fullerton Bldg., St. Louis Young, Mattie T. Stratmann P. O., St. Louis Co. MONTANA Bell, W. S., Rev. State Superintendent Congregational Sunday School and Publishing Society, 504 Dearborn Ave., Helena Cope, Henry F., Rev. Pastor First Baptist Church, Dillon NEBRASKA Bullock, Motier A., Rev., D.D. Pastor Vine St. Congregational Church, 645 N. 25th St., Lincoln Burnham, S. H.{ Lincoln Creighton, John, Rev. Pastor First Presbyterian Church, 123 E. gth St., York McDougall, George L., Rev. Pastor Congregational Church, Bloomfield Simon, Abram : Rabbi Temple Israel Congregation, 1117 S. 30th Ave., Omaha Tuttle, John Ellery, Rev., D.D. * Pastor First Congregational Church, 1625 D St., Lincoln NEW HAMPSHIRE Blake, Henry A., Rev. Pastor Congregational Church, Rochester Braisted, William E., Rev. Pastor First Baptist Church, Antrim Dana, S. H., Rev., D.D. Pastor Phillips Congregational Church, Exeter Horne, Herman H., PH.D. Professor Dartmouth College, Hanover Huntington, George P., Rev. Rector St. Thomas’ Church, Hanover Metcalf, L. H., Rev. Pastor Free Baptist Church, North Nottingham Swain, Richard L., Rev., PH.D. Pastor Congregational Church, 30 Messer St., Laconia Thayer, Lucius H., Rev., Pastor Congregational Church, Portsmouth Warren, William F., Rev. Pastor Congregational Church, West Lebanon ' 386 RELIGIOUS EDUCATION ASSOCIATION NEW JERSEY Baldwin, J. Mark, PH.D. LL.D. Professor Princeton University, Princeton Baldwin, Josephine L. * Primary Superintendent State Sunday School Association, 32 Elizabeth — Ave., Newark Barnes, J. Woodbridge, Mrs. Primary and Junior Secretary International Sunday School Associa- tion, 33 Kearny St., Newark Batten, Samuel Z., Rev., A.M. Pastor First Baptist Church, Morristown Boocock, William H., Rev. + Pastor First Reformed Church, 763 Ave. C, Bayonne Bradford, Amory H., Rev., D.D. Pastor First Congregational Church, 11 Plymouth St., Montclair Briggs, Howard A. M., Rev. Waverly Congregational Church, 42 Booraem Ave., Jersey City Case, Carl D., Rev., PH.D. Pastor First Baptist Church, Montclair Cole, Arthur S., Rev. Pastor First Baptist Church, Millville Dennis, Laban, Mrs. 30 Central Ave., Newark Fennell, W. G., Rev. Pastor South Baptist Church, 29 Walnut St., Newark Garrett, Edmund F., Rev. Pastor First Baptist Church, Bordentown Gates, Carl Martel, Rev. Asst, Pastor Memorial Presbyterian Church, 78 Richards Ave., Dover Gulick, Edward L., Rev. Teacher Lawrenceville School, Lawrenceville Helming, Oscar C., Rev. * Pastor Congregational Church, Nutley Hepburn, W. M., m.p.f x5 Monument St., Freehold Higgons, John Axford, Rev., D.D. Evangelist and Gospel Singer, 69 Hillside Pl., Newark Hoppaugh, William, Rev. Pastor Presbyterian Church, Springfield Hurlbut, Jesse L., Rev., D.D. Pastor Methodist Episcopal Church, Park Pl., Morristown Hutton, Mancius Holmes, Rev., D.D. Pastor Reformed Church, 26 Union St., New Brunswick Jones, Hiram T., Mrs. Sunday-School Teacher, 49 North Ave., Elizabeth Keigwin, A. Edwin, a.m. Pastor Park Presbyterian Church, 246 Garside St., Newark Leedom, Ira C., M.D. President Board of Education, Sunday-School Worker, 78 Prince St. Bordentown Lewis, A. H., D.D., LL.D. Editor ‘‘ Sabbath Recorder,”’ Plainfield Matteson, William B., Rev., A.M. Pastor Baptist Church, 10 Riverside Ave., Red Bank MEMBERS OF THE ASSOCIATION 387 McPherson, Simon J., Rev., D.D. Head Master Lawrenceville School, Lawrenceville Morgan, John Francis, Rev., A.M. Pastor Park Reformed Church, 281 8th St., Jersey City New Church Educational Association Adolph Roeder, President, National Bank Bldg., Orange Norris, Ada L. Primary Sunday-School Teacher, 79 Alexander St., Princeton Patterson, M. T., Deaconess, PD.M. Deaconess of the Episcopal Church, 118 Penn Ave., Upper Montclair Paxton, Elizabeth D. * Primary Sunday-School Teacher, 20 Library Pl., Princeton Pettit, Alonzo, Mrs. President Primary and Junior Counci: State Sunday School Associa- tion, 116 W. Grand St., Elizabeth Sweeney, Algernon T. Attorney-at-Law, Superintendent Union University Sunday School Prudential Bldg., Newark VanDyke, Henry, D.D., LL.D. Professor Princeton University, Princeton Van Wagoner, C. D., Rev. Pastor Presbyterian Church (North), 2: Spruce St., Bloomfield White, Grace D. 36 Duncan Ave., Jersey City Wikel, Henry H. General Secretary Y. M. C, A., Ridgewood Wilson, Ferdinand S., Rev., A.M. Pastor Fifth St. Reformed Church, 276 Boulevard Bayonne NEW YORK Abbott, Ernest H. Associate Editor ‘‘ The Outlook,’’ 287 4th Ave., New York city Abbott, Lyman, Rev., D.D., LL.D. Editor ‘* The Outlook,’’ 287 4th Ave., New York city Adams, John Quincy, Rev. Pastor First Presbyterian Church, Waterloo Anderson, Thomas D., Rev., D.D. Pastor Emmanuel Baptist Church, 146 Lancaster St., Albany Anderson, William F., Rev., A.M., D.D. Pastor Highland Avenue Methodist Episcopal Church, Ossining Armstrong, Lynn P., Rev. Cuyler House, 360 Pacific St., Brooklyn Atterbury, Anson P., Rev., D.D. Pastor Park Presbyterian Church, 165 W. 86th St., New York city Atwood, Isaac M., Rev., D.D. General Superintendent Universalist General Convention, 189 Harvard St., Rochester Ayers, Daniel Hollister Teacher Bible Class, Secretary Y. M. C. A,, 1825 sth Ave., Troy Ayres, Sabra Grant Teacher Old Testament History and Literature, 13 S, Elliott Pl., Brooklyn Baker, Smith, M.D. Genesee St., Winston Bldg., Utica Ball, Elizabeth M. Principal Public School No. 18, Bronx, Spuyten Duyvil, New York city 388 RELIGIOUS EDUCATION ASSOCIATION Barto, Charles E., Rev. Pastor Trinity Methodist Episcopal Church, Vice-Pres. Queen’s County Sunday School Association, 238 Temple St., Long Island City Batten, L. W., Rev., PH.D. Rector St, Mark’s Episcopal Church, New York city Benjamin, Chase Haskinville Berry, George R., PH.D. Professor Colgate University, Hamilton Betteridge, Walter R. Professor Rochester Theological Seminary, 18 Sibley Pl., Rochester Betts, F. W., Rev. ° Pastor First Universalist Church, Syracuse Bishop, L. J. P., Mrs. Directress Children’s Dept, Baptist Missionary Society, 2094 sth Ave., New York city Bitting, William C., Rev., D.D. +3 Pastor Mt, Morris Baptist Church, 27 Mt. Morris Park W., New York city Bixby, James T., Rev. Pastor Unitarian Church, Yonkers Bolte, Charles Superintendent Amity Bible School, 333 W. roth St., New York city Bonfils, Ellsworth, Rev. Pastor Congregational Church, 2073 Bathgate Ave., New York city Briggs, George A., Rev. Pastor First Baptist Church, Waverly Brooks, John L., A.M. = Graduate Student Columbia University, 541 W. 124th St., New York city Brown, Francis, PH.D., D.D. Professor Union Theological Seminary, 700 Park Ave., New York city Brown, William Adams, PH.D., D.D. Professor Union Theological Seminary, 709 Park Ave., New York city Brush, Alfred H., Rev., D.pD. Pastor Reformed Church, 7920 18th Ave., Brooklyn Burnham, Sylvester, D.D. Professor Hamilton Theological Seminary, Colgate University, Hamilton Burrell, Joseph Dunn, Rev. Pastor Classon Avenue Presbyterian Church, 58 Downing St., Brooklyn Butler, Nicholas Murray, LL.D. President Columbia University, New York city Buttrick, Wallace, Rev., D.D. Secretary General Education Board, 54 Williams St., New York city Cadman, S. Parkes, Rev., D.D. Pastor Central Congregational Church, 2 Spencer PI., Brooklyn Canfield, James H., LL.D. Librarian Columbia University, New York city Carroll, William W. Superintendent Duryea Presbyterian Sunday School, Brooklyn Chapman, William H., Rev. Chaplain New York State Reformatory, 1004 College Ave., Elmira Collins, Hannah Sunday-School Teacher, 57 E. ssth St., New York city Conant, Thomas O., LL.D. ; Editor ‘‘ The Examiner,”’ P. O. Box 2030, New York city MEMBERS OF THE ASSOCIATION 389 Conklin, John W., Rev. Secretary Board Foreign Missions Reformed Church in Ameri E. 22d St., New York city Ee aan haa Cooper, J. W., Rev., D.D. Secretary American Missionary Association, 22d St, and 4th Ave., New York city Cox, Sydney Herbert, Rev. Pastor Bethany Congregational Church, 344 W. srst St., New York city Davis, Isabella Charles, Mrs. Corresponding Secretary and Treasurer International Order of King’s Daughters and Sons, 156 5th Ave., New York city Day, James R., D.D., LL.D. Chancellor Syracuse University, Syracuse Dodge, D. Stuart 99 John St., New York city Dodge, Grace H. 262 Madison Ave., New York city Donaldson, George, Rev., PH.D. Teacher DeWitt Clinton High School, 225 E.23d St., New York city Duffield, Howard, Rev. Pastor Old First Presbyterian Church, r2 W. r2th St., New York city Duncan, W. A., Rev., PH.D. Field Secretary Congregational Sunday School and Publishing Society, gor University Ave., Syracuse Dutton, Samuel T. Professor Teachers College, Columbia University, New York city Fagnani, Charles P., Rev., D.D. Professor Union Theological Seminary, 7oo Park Ave., New York city Fairchild, Edwin M., Rev. Lecturer for Educational Church Board, 29 S. Pine Ave., Albany Farnsworth, Charles H. Professor of Music, Columbia University, New York city Ferris, Frank A. Superintendent Bible School, 262 Mott St., New York city Forbes, George M., A.M. Professor University of Rochester, 27 Tracy St., Rochester Fox, Norman 49 W. 75th St., New York city Frame, James E. Professor Union Theological Seminary, 700 Park Ave., New York city Francis, Lewis, Rev., D.D. Pastor Kent Street Reformed Church, 143 Noble St., Brooklyn French, H. Delmar, A.M., LITT.D. Dean New York School of Journalism, 243 Ryerson St., Brooklyn Gannett, William Channing, Rev., A.M. Minister First Unitarian Society, 15 Sibley Pl., Rochester German, Frank F., Rev. : Rector St. Thomas’s Church, Mamaroneck Gifford, O. P., Rev., D.D. Pastor Delaware Avenue Baptist Church, 289 Highland Ave., Buffalo Gouldy, Jennie A. Teacher Bible Class, Vice-President Chautauqua Circle, 169 Mont- gomery St., Newburg Grant, S. Edwin, Rev., A.M. Pastor Methodist Episcopal Church, Caldwell, Lake George Gregg, David, Rev., D.D., LL.D. Pastor Lafayette Avenue Presbyterian Church, 49 S, Portland Ave., Brooklyn 390 RELIGIOUS EDUCATION ASSOCIATION Griffis, William Elliot, Rev., D.D., L.H.D. Pastor First Congregational Church, Ithaca Gurley, Sears E., Mrs. Teacher, 1914 5th Ave., Troy Hall, Charles Cuthbert, D.p. President Union Theological Seminary, 700 Park Ave., New York city Hall, Thomas C., Rev., D.D. Professor Union Theological Seminary, 113 W. 88th St., New York city Harrower, Pascal, Rev., A.M. 1k Chairman Sunday-School Commission Diocese of New York, Rector Church of the Ascension, West New Brighton Haven, William Ingraham, Rev., D.D. Corresponding Secretary American Bible Society, Bible House, Astor Pl., New York city Henshaw, Gordon E., Rev. Pastor Congregational Church, Little Valley Hervey, Walter L., PH.D. * Examiner Board of Education, Park Ave. and sgth St., New York city Hill, William Bancroft, Rev. Professor Vassar College, Poughkeepsie Hillis, Newell Dwight, Rev., D.D. Pastor Plymouth Congregational Church, 29 Grace Ct., Brooklyn Hodge, Richard M., Rev., D.D. * Instructor School for Lay Workers, Union Theological Seminary, Park Ave., New York city , = ‘os Houghton, Louise Seymour, Mrs. Assoc. Editor ‘‘ Christian Work and Evangelist,’ 145 W. rosth St., New York city Hubbell, George A., PH.D. Teacher Erasmus Hall High School, Brooklyn Hull, William C., Rev. Pastor Church of Christ, 167 Paynes Ave., North Tonawanda Humpstone, John, Rev., D.D. Pastor Emmanuel Baptist Church, 291 Ryerson St., Brooklyn Huyler, John S. 64 Irving Pl., New York city Jacoby, Henry S., C.E. Professor Cornell University, 7 Reservoir Ave., Ithaza Johnston, R. P., Rev., D.D. Pastor Fifth Avenue Baptist Church, New York city Jontz, Ida V. Minister's Assistant Tompkins Avenue Congregational Church, 643 Tompkins Ave., Brooklyn Judd, Orrin R. Superintendent Central Baptist Bible School, 79 Keep St., Brooklyn Kendall, Georgiana { Vice-President American Humane Education Society, 10 W. ssth St., New York city Kratzer, G. A., Rev. Secretary Universalist Commission on Sunday Schools, Middleport, Niagara Co. Laidlaw, Walter, Rev., PH.D. * Secretary Federation of Churches and Christian Organizations, rx Broad- way, New York city Lansdale, Herbert P. General Secretary Y. M.C. A,, ro rst St., Troy Lindsay, Peter, Rev., D.D. Pastor North Presbyterian Church, Rochester MEMBERS OF-THE ASSOCIATION 391 Littlefield, Milton S., Rev. Pastor First Union Presbyterian Church, 1184 Madison Ave., New York city Long, John D., Rev., A.M. Pastor Presbyterian Church, Babylon, Long Island Longacre, Lindsay B., Rev. Asst, Pastor Metropolitan Temple, 238 W. 14th St., New York city Lord, Rivington D., Rev., D.D. President General Conference Free Baptists, 232 Keap St., Brooklyn MacArthur, Robert S., Rev., D.D., LL.D. Pastor Calvary Baptist Church, 358 W. 57th St., New York city MacClelland, George L., Rev. Pastor Presbyterian Church, Westfield MacDonald, Robert, Rev. Pastor Washington Avenue Church, Brooklyn Main, Arthur E., Rev., D.p. Professor Alfred Theological Seminary, Alfred Makepeace, F. Barrows, Rev. Pastor Trinity Congregational Church, Tremont, New York city Marshall, Benjamin T., Rev. Pastor Scarborough Presbyterian Church, Scarborough-on-Hudson ‘McDowell, William F., Rev., PH.D., S.T.D. Secretary Education Methodist Episcopal Church, 150 sth Ave., New York city Merriam, George E., Rev. Pastor Presbyterian Church, Mt. Kisco Merrill, George Edwards, D.D., LL.D. President Colgate University, Hamilton Metcalf, Paul H., Rev. Superintendent Manhattan Congregational Bible School, 700 Park Ave., New York city Miller, Edward W., Rev., D.D. Professor Auburn Theological Seminary, S. North St., Auburn Morgan, Charles H., PH.D. Bible-Study Courses and Missionary Literature, Methodist Episcopal Church, 150 5th Ave., New York city Mountford, Lydia M. VonFinkelstein * Lecturer on Biblical Orientalisms, P.O. Box 93, New York city Murray, William D. Attorney and Counselor-at-Law, Leader Primary Dept. Sunday School, 76 Williams St., New York city Newton, Richard Heber, Rev., D.D, East Hampton Nicolas, John Sunday-School Teacher, 179 St. Marks Ave., Brooklyn O’Grady, Caroline G. Instructor Teachers College, Columbia University, 416 W. 118th St., New York city Osborn, F. W. Professor Adelphi College, 422 Grand Ave., Brooklyn Pattison, T. Harwood Professor Rochester Theological Seminary, Rochester Pennoyer, C. H., Rev. Universalist and Ethical Culture Sunday Schools, 215 S.3d Ave., Mt. Vernon Pershing, Orlando B., Rev. Pastor North Reformed Church, r51z rst Ave.. West Troy 392 RELIGIOUS EDUCATION ASSOCIATION Pickett, S. D., Rev. Pastor Methodist Episcopal Church, Andover Pike, Henry H. Superintendent St. George’s Sunday School, 134 Pearl St., New York city Platt, Caroline M., Sunday-School Teacher, 311 Lenox Ave., New York city Rauschenbusch, Walter, D.D. Professor Rochester Theological Seminary, 10 Siterans St., Rochester Raymond, Andrew V. V., D.D., LL.D. President Union College, Schenectady Reed, Lewis T., Rev., Pastor First Congregational Church, 8 Park Place, Canandaigua Rhees, Rush, D.D., LL.D. mm President University of Rochester, 440 University Ave., Rochester Richmond, George C., Rev. Asst. Minister to Bishop Huntington, 103 Comstock Pl,, Syracuse Riggs, James Stevenson, D.D. Professor Auburn Theological Seminary, Auburn Robinson, Joseph H., Rev. Pastor Presbyterian Church, White Plains Robinson, Oscar D., PH.D. Principal Albany High School, Albany Russell, J. Elmer, Rev. Pastor Presbyterian Church, Cape Vincent Russell, James E., PH.D. ean Teachers College, Columbia University, 317 W, 103d St., New York city Sanderson, Lydia E. Professor Wells College, Aurora Sawin, Theophilus P., Rev., D.D. Pastor First Presbyterian Church, 120 1st St,, Troy Schmidt, Nathaniel, PH.D. Professor Cornell University, Ithaca See, Edwin F. General Secretary Y. M. C. A., 502 Fulton St., Brooklyn Seligsberg, Alice Lillie Teacher Down-town Ethical Society, 1034 Park Ave., New York city Sewall, A. C., Rev., D.D. Pastor Second Street Presbyterian Church, Troy Sewall, Charles G., Rev. Pastor Presbyterian Church, Rome Sewall, G. P., Rev. Pastor Presbyterian Church, Aurora Sexton, Wilson D., Rev. Pastor Presbyterian Church, 330 W. 33d St.; New York city Shaw, Charles Gray, PH.D. Professor New York University, 32 Waverly Place, New York city Sherry, Norman B. Superintendent Second Street Presbyterian Sunday School, roth and People’s Ave., Troy Silverman, Joseph, D.D. Rabbi Temple Emanuel, 9 W. goth St., New York city Smith, Fred B. * Secretary Religious Work Dept. International Committee Y. M. C, A., 3 W. 2oth St., New York city MEMBERS OF THE ASSOCIATION 393 Stevens, William Arnold, D.p. Professor Rochester Theological Seminary, 259 Alexander St., Rochester Stewart, George B., D.D., LL.D. OK President Auburn Theological Seminary, Auburn Stewart, John A. Superintendent First Baptist Sunday School, 579 West Ave., Rochester Stewart, J. W. A., Rev., D.D. Pastor First Baptist Church, 21 Atkinson St., Rochester Stimson, Henry A., Rev., D.D. Pastor Manhattan Congregational Church, rsg W. 86th St., New York city St. John, Edward P. Lecturer on Religious Pedagogy, Prattsburg Stonebridge, William F. Sunday-School Teacher, 141 Broadway, New Vork city Strayer; Paul Moore, Rev. Pastor Third Presbyterian church, Rochester Street, William D., Rev. Instructor Union Theological Seminary, 700 Park Ave., New York city Strong, Josiah, Rev., D.D. President American Institute of Social Service, 105 E. 22nd St., New York city Taylor, Livingston L., Rev. Pastor Puritan Congregational Church, 660 Lafayette Ave., Brooklyn Taylor, Marcus B., Rev., D.D. Pastor Park Congregational Church, 427 7th St., Brooklyn VanSlyke, J. G., Rev., D.p. Pastor First Reformed Church, 52 Main St., Kingston Vincent, Marvin R., D.D. Professor Union Theological Seminary, 18 E, 92d St., New York city Weeks, John W. Asst. Gen. Secretary Y. M.C. A., Bible-Study Dept., ro rst St., Troy Wentworth, Russell A. Civil Engineer, Buffalo, Rochester & Pittsburg Ry., Springville White, Sherman M., Rev. Pastor First Baptist Church, Akron Whiton, James M., Rev., PH.D. Chairman Exec. Comm. New York State Conference of Religion, Assoc. Editor ‘‘ The Outlook,’’ 28 W, 128th St., New York city Whitteker, W. F., Rev. Pastor St, John’s Lutheran Church, Ancram Williams, Mary Clark Sunday -School Teacher, Canandaigua Williams, Richard R., Rev. Superintendent Sunday School, 24 St. James Pl., Brooklyn Williams, W. Owen, Rev. Pastor Welsh Calvinistic Methodist Episcopal Church, Granville Woolworth, William S., Rev. Asst. Pastor Clinton Avenue Congregational Church, 148 Halsey St., Brooklyn Wyckoff, Charles S., Rev. Pastor Grace Reformed Church, 582 Flatbush Ave., Flatbush, Brooklyn Wyman, Arthur J., Rev. Pastor Presbyterian Church, Spuyten Duyvil, New York city Zimmerman, Jeremiah, Rev., D.D., LL.D. Pastor First English Lutheran Church, 107 South Ave., Syracuse 394 RELIGIOUS EDUCATION ASSOCIATION NORTH CAROLINA Bailey, Josiah W. Editor ‘ Biblical Recorder,’’ Raleigh Durham, Plato T. Professor Trinity College, Durham Hobbs, Mary M. Guilford College, Guilford College Johnson, T. Neil, A.m. Field Secretary State Baptist Sunday Schools, 113 Fayetteville St., Raleigh McKelway, A. J. Editor ‘‘ Presbyterian Standard,” Charlotte Miller, Emma L. 728 S. Blount St., Raleigh Newlin, Thomas Professor Guilford College, Guilford College Potts, Joseph Minister of Friends, Westminster NORTH DAKOTA Dickey, Alfred E. Attorney and Counselor-at-Law, Jamestown Fuller, Willard, Rev. Pastor First Baptist Church, Jamestown Gilpatrick, Howard, Rev. Pastor Congregational Church, Hope Shaw, Edwin S., Rev. * Field Secretary Fargo College, Fargo Squires, Vernon P., A.M. Professor University of North Dakota, University Stickney, Edwin H., Rev. State Superintendent Congregational Sunday School and Publishing Society, Fargo OHIO Barton, Frank M. * Editor ‘“‘ Current Anecdotes,” 617-625 Rose Bldg., Cleveland Bashford, J. W., PH.D. a5 President Ohio Wesleyan University, 23 Oak Hill Ave., Delaware Bewer, Julius A., PH.D. Professor Oberlin Theological Seminary, Oberlin Bishop, J. Remsen Principal Walnut Hills High School, Cincinnati Boone, Richard G., A.M., PH.D. Superintendent of Schools, 2153 Grand St., Cincinnati Bosworth, Edward I., D.p. Professor Oberlin Theological Seminary, Oberlin Bowers, Roy E., Rev., A.M. Pastor First Congregational Church, Rootstown Bradshaw, J. W., Rev., D.D. Pastor First Congregational Church, Oberlin Brett, William H. Librarian Public Library, Cleveland MEMBERS OF THE ASSOCIATION 395 Carman, Augustine S., Rev. * , Educational Secretary Denison University, Granville Cheney, James Loring, Rev., PH.D. Pastor Willson Avenue Baptist Church, 17 Irvington St., Cleveland Clark, Davis W., D.D. Presiding Elder Cincinnati District Methodist Episcopal Church, 220 W. 4th St,, Cincinnati Clifford, Elizabeth Teacher of Latin, Sunday-School Teacher, White Hall, Fairmount St., Cleveland Currier, Albert H., D.D. Professor Oberlin Theological Seminary, ros Elm St,, Oberlin Davies, Arthur E., PH.D. Professor Ohio State University, 420 15th Ave., Columbus Dibell, Edwin, Rev. Baptist Minister, Sunday-School Teacher, Kingsville Fullerton, Kemper, A.M. * Professor Lane Theological Seminary, Cincinnati Goldner, J. H., Rev., A.M. Pastor Christian Church, 732 Logan Ave., Cleveland Goodrich, Chauncey W., Rev., pastor Bolton Avenue Presbyterian Church, 59 Hillburn Ave,, Cleve- an Grossman, Louis, D.D. Professor Hebrew Union College, Rabbi Plum Street Temple, Cin- cinnati Hanley, Elijah A., Rev., A.M. Pastor East End Baptist Church, 2187 Euclid Ave., Cleveland , Hatfield, Albert D. Superintendent Euclid Avenue Congregational Bible School, 330 Hark- ness Avenue, Cleveland Haydn, Howell Merriman Instructor Western Reserve University, 41 Mayfield St., Cleveland Henry, Carl F., Rev., A.M. * Pastor All Souls’ Universalist Church, President Ohio Universalist Convention, 90 4th Ave., Cleveland Hiatt, Caspar W., Rev., D.D. * Pastor Euclid Avenue Congregational Church, 820 Logan Ave., Cleve- land Hillis, W. A., Rev. * Superintendent American Sunday-School Union, Rose Bldg., Cleveland Hirschy, Noah C. President Central Mennonite College, Bluffton Hitchcock, Joseph Edson 306 S. Professor St., Oberlin Hunt, Emory W., D.D., LL.D. * President Denison University, Granville Hutcheson, Mary E. Chairman Committee on Church Education, Ohio Congress of Mothers, 1471 E, Long St., Columbus Johnson, Theodore A., Rev. Pastor Central Christian Church, Hubbard Jones, Thomas Henry Bible-Class Teacher, Market Presbyterian Sunday School, 519 W. North St., Lima Keith, Lucy E. * Teacher Western College, Oxford 396 RELIGIOUS EDUCATION ASSOCIATION — King, Henry Churchill, p.p. * President Oberlin College, Oberlin King, John W., Rev. PH.D., D.D. Q Presiding Elder, 55 Cleveland St., Youngstown Laws, Annie President Cincinnati Kindergarten Association, 818 Dayton St., Cin- cinnati Life, S. K., Rev. Armenian Gospel Singer, Y. M: C, A, Bldg., Cleveland MacCracken, Anna M. High-School Teacher, Xenia Matthews, Paul, Rev, * Rector St, Luke’s Church, 917 Dayton St., Cincinnati Mills, Charles S., Rev., D.D. Pastor Pilgrim Congregational Church, Cleveland Mitchell, Charles B., Rev., PH.D., D.D. Pastor Methodist Episcopal Church, 606 Euclid Ave., Cleveland Montgomery, B. Emmeline Principal Kinder garten Training School, 190 Elm St., Oberlin Morris, George K., D.D., LL.D. Pastor Euclid Avenue Methodist Episcopal Church, 422 Bolton Ave., Cleveland Nichols, John R., Rev., D.D. Pastor First Congregational Church, Marietta Owens, John R. Bible-School Teacher, 136 Ingleside Ave., Cleveland Peckham, George A., A.M. Professor Hiram College, Hiram Perry, Alired T., D.D. President Marietta College, Marietta Phillips, T. F., Rev., PH.D., D.D. President Belmont Avenue Methodist Episcopal Church, 409 Belmont Ave., Youngstown Pratt, Dwight M., Rev., D.D. Pastor Walnut Hills Congregational Church, 934 Locust St., Cincinnati Richmond, Louis O. * Pastor First P resbyterian Church, Ironton Rihbany, Abraham M., Rev. Pastor Unitarian Church, 2416 Fulton St,, Toledo Rowlison, Carlos C., Rev. * Pastor Christian Church, Kento Shuey, Edwin L., a.m. ; Member Lesson Committee International Sunday School Association, ee International Committee Y. M, C. A., 204 Central Ave., ayton Simons, Minot O., Rev. Pastor Unitarian Church, 755 Genesee Ave., Cleveland Smith, F. N., Mrs. * Editor and Publisher ‘‘ Bible Studies,” 130 Harrison St., Elyria Smith, Henry Goodwin, Rev., D.D. Professor Lane Theological Seminary, Walnut Hills, Cincinnati Snedeker, Charles H., Very Rev. * Dean St. Paul’s Cathedral, Cincinnati Sondericker, Josephine E. Teacher Oxford College, Oxford Stearns, Wallace Nelson, A.M., PH.D. Financial Secretary Religious Education Association, Chicago MEMBERS OF THE ASSOCIATION 397 Stephan, John F., m.p. Asst. Superintendent Unitarian Church Sunday School, 2x Nantucket St., Cleveland Swing, Albert T., a.m. Professor Oberlin Theological Seminary, go S. Professor St., Oberlin Thompson, William Oxley, D.D., LL.D. President Ohio State University, Columbus Thwing, Charles -F., D.D., LL.D. President Western Reserve University, Cleveland Vance, Selby F., D.D. Professor University of Wooster, Wooster Wakefield, E. B., a.m. * Professor Hiram College, Hiram Walls, Alfred, Rev. Pastor Methodist Episcopal Church, Woodsfield Wilbur, Hollis A. General Secretary Y, M. C, A., Dayton Winter, Alonzo E., Rev., S.T.D. 16 Bridge St., Shelby Woodard, L. A., Mrs. Teacher St. John’s Episcopal Sunday School, 120 Arlington St., Youngstown Yates, Callin W., Rev. Pastor Cumberland Presbyterian Church, 16 High St., Lebanon Yoder, Charles F., Rev. Editor ** Brethren Evangelist,’ Professor Ashland College, Ashland Young, Jesse Bowman, Rev., D.D. * Pastor Walnut Hills Methodist Episcopal Church, 2418 Ashland Ave., Cincinnati Zerbe, A. S., Rev., PH.D., D.D. Professor Heidelberg Theological Seminary, Tiffin OKLAHOMA Edwards, L. J., Rev. f Norman Reeve, Emily A. Church and Sunday-School Worker, Mills OREGON Edmunds, James Sunday-School Missionary for Western Oregon and Western Wash- ington, Lock Box go, Portland Farnham, Mary F. Dean Pacific University, Forest Grove Hill, Edgar P., Rev. Pastor First Presbyterian Church, Portland Ross, J. Thorburn Chairman Oregon-Idaho State Committee Y. M. C. A., 590 Main St., Portland PENNSYLVANIA Anders, Howard S., M.D. 1836 Wallace St., Philadelphia Antrim, Clarence D. Manager Antrim Entertainment Bureau, Superintendent Providence Methodist Episcopal Sunday School, rorz Chestnut St., Philadelphia 398 RELIGIOUS EDUCATION ASSOCIATION Bartz, Ulysses S., Rev., A.M. Pastor Hawthorne Ave, Presbyterian Church, Crafton Bishop, Frank D. Art Dealer, 138 S. roth St., Easton Blackall, C. R., Rev., D.p. * Editor of Periodicals, American Baptist Publication Soci 1420 Chestnut St., Philadelphia y gee Blackall, C. R., Mrs. * 1420 Chestnut St., Philadelphia Breckinridge, L. A., Mrs. ‘ * Actuary of the Children’s Aid Society of Mercer County, Mercer Brumbaugh, Martin G., PH.D., LL.D. Professor University of Pennsylvania, 3324 Walnut St., Philadelphia Dimm, Jonathan R., Rev., D.D. Professor Susquehanna University, Selins Grove Dorchester, Daniel, Jr., Rev., PH.D., D.D. Pastor Christ Methodist Episcopal Church, 5520 Baum St., Pittsburg DuBois, Patterson Editor and Author, 4o1 S. goth St,, Philadelphia Elkinton, Joseph, Rev. Minister of Friends, 18 West St., Media Ewing, Homer H. Teacher and Asst. Superintendent Sunday School, 1705 Fourth Ave., New Brighton Garrett, Alfred Cope, PH.D. Bible Teacher, 705 Church Ave., Germantown, Philadelphia Haigh, Mary V. Sunday-School Teacher, Teacher’s Training Class, 3048 N, 15th St., Philadelphia Haines, Amos H. Professor Juniata College, 1331 Mifflin St., Huntingdon Hay, Robert L., Rev. Pastor United Presbyterian Church, 1505 Third Ave., New Brighton Holmes, Jesse H., PH.D. Professor Swarthmore College, Swarthmore Hoover, Oliver P., A.M. Professor Juniata College, Huntingdon Houston, James W. Merchant, Superintendent First Reformed Presbyterian Sunday School, 338 Pacific Ave., Pittsburg Huber, Eli, D.p. Professor Pennsylvania College, Gettysburg Hulley, Lincoln, PH.D. Professor Bucknell University, Lewisburg Johnson, E. E. S., Rev. Pastor First Schwenckfeldian Church, 2611 N. 33d St., Philadelphia Jones, Philip L., Rev., D.p. Book Editor American Baptist Publication Society, Editorial Writer “* Baptist Commonwealth,”’ 1420 Chestnut St., Philadelphia Lanier, M. B., Rev. Pastor Grace Memorial Presbyterian Church, Pittsburg Lee, Israel S., Rev. é Pastor Wylie Avenue African Methodist Episcopal Church, 25 Overhill St., Pittsburg Linhart, S. B., Rev., A.M. President Blairsville College, Blairsville MEMBERS OF THE ASSOCIATION 399 McClenahan, David A., Professor Allegheny Theological Seminary, Allegheny Michael, Oscar S., Rev. Rector St. John’s Church, 3247 N, 5th St., Philadelphia Miller, Rufus W., Rev., D.bD. Secretary Sunday School Board of the Reformed Church, 1308 Arch St., Philadelphia Morris, Margaretta Teacher Holland Memorial Presbyterian Sunday School, 2106 Spruce St., Philadelphia Omwake, George Leslie, a.m. Lecturer Ursinus College, Collegeville Rehrig, W. M., Rev., PH.D. Pastor St. John’s Lutheran Church, Mauch Chunk Richards, Louis J., Rev. Pastor Universalist Church, Sharpsville Rynearson, Edward, A.M. Director of High Schools, 623 Bellfonte St., Pittsburg Schaeffer, Nathan C., PH.D, D.D., LL.D. State Superintendent of Instruction, Harrisburg Senior, Daniel L., p.p. President Senior Collegiate and Industrial Institute, 34 Adams St., Rankin Shaw, Daniel W., Rev., D.D. Pastor Warren Methodist Episcopal Church, 46 Enoch St., Pittsburg Singmaster, J. A., D.D. Professor Evangelical Lutheran Theological Seminary, Gettysburg Slade, William F., Rev. Pastor First Congregational Church, 4th St., Braddock Southworth, Franklin C., A.M., S.T.D. President Meadville Theological School, 518 Chestnut St., Meadville Spicer, P. B., Rev. Associate Editor ‘‘ Friends’ Intelligencer,’’ Philadelphia Tompkins, Floyd W., Rev., D.D. Rector Holy Trinity Church, 1904 Walnut St., Philadelphia Zimmerman, Adam, Rev., A.M., S.T.D. Pastor Reformed Church, Elizabethville RHODE ISLAND Bradner, Lester, Jr., Rev., PH.D. Rector St. John’s Episcopal Church, 144 Benefit St., Providence Buxton, Wilson R., Rev. Pastor United Congregational Church, Little Compton Faunce, William H.P., D.pD. President Brown University, Providence Fowler, Henry Thatcher, PH.D. Professor Brown University, Providence Fuller, Arthur A., M.E. Superintendent Beneficent Congregational Sunday School, 401 Benefit St., Providence Hood, William Lenoir, Rev. Pastor State Street Methodist Episcopal Church, 129 State St., Bristol Horton, Lyman G., Rev. Principal East Greenwich Academy, East Greenwich 400 RELIGIOUS EDUCATION ASSOCIATION McVickar, William N., Rev., D.D., S.T.D. Coadjutor Bishop of Rhode Island, Providence Mead, George W., Rev. Pastor First Presbyterian Church, Broadway and Equality Park, New- port Root, Edward Tallmadge, Rev. * Pastor Elmwood Temple (Congregational), 16 Redwing St., Providence Root, Theophilus H., a.m. Pastor Wood River Junction Congregational Church, Alton Rousmaniere, E. S., Rev. Rector Grace Church, 97 Angell St., Providence Sanderson, Edward F., Rev. Pastor Central Congregational Church, 20 Diman P]., Providence Selleck, Willard C., Rev. Pastor Church of the Mediator (Universalist) , 84 Burnett St,, Providence Walcott, Gregory D. i * Superintendent Central Congregational Sunday School, 4x Angell St., Providence Wilson, George G., PH.D. Professor Brown University, Providence Wilson, Willard B. State Sunday School Secretary, Y. M. C, A. Building, Providence SOUTH CAROLINA Thomas, A. J. S. Editor ‘‘ Baptist Courier,” 120 Washington St., Greenville SOUTH DAKOTA Hare, William Hobart, Rev., S.T.D. Bishop Protestant Episcopal Church of South Dakota, Sioux Falls Herrig, Anna B. Superintendent Practice School, Madison Leach, Frank P., Rev. * Pastor First Baptist Church, Sioux Falls Mattson, Bernard G., Rev. Pastor First Congregational Church, Yankton Norton, A. Wellington, Rev., A.M., LL.D. * President Sioux Falls College, Sioux Falls Norton, Susan W. Critic State Normal School, Madison Norton, William W. Vice-President Sioux Falls College, Sioux Falls Orr, E. A., Rev. Pastor Church of Christ, or2 W. oth St., Sioux Falls Peabody, Helen L. * Principal All Saints School, Sioux Falls Seymour, A. H., Rev. Principal of Schools, Pastor Church of Christ, Arlington Thrall, W. Herbert, Rev. State Superintendent Congregational Home Missionary Society, 702 Dakota Ave., Huron TreFethren, E. B., Rev. Pastor Congregational Church, Ipswich MEMBERS OF THE ASSOCIATION 401 TENNESSEE Carter, Thomas * Professor Vanderbilt University, Nashville Cuninggim, Jesse Lee, Rev. * Secretary Correspondence Study Department, Vanderbilt University, Nashville Dabney, Charles W., PH.D., LL.D. President University of Tennessee, Knoxville Davison, J. O., Rev. Pastor Institute Cumberland Presbyterian Church, 882 Mississippi Ave., Memphis Dickens, J. L., Rev., PH.D., D.D., LL.D. Pastor Cumberland Presbyterian Church, Dyer Franklin, William S., Rev., D.p. Principal Swift Memorial Institute, Rogersville Hammond, J. D. * Secretary of Education, Methodist Episcopal Church, South, Nashville Henry, James R., Rev. Dean Cumberland Presbyterian Theological Seminary, Lebanon Hinds, J. I. D., PH.D. * Professor University of Nashville, Nashville Kirkland, James H., PH.D., LL.D. * Chancellor Vanderbilt University, Nashville Landrith, Ira, Rev. Editor “‘ Cumberland Presbyterian,’’ Nashville McKamy, John A., Rev. Editor Sunday-School Publications, Cumberland Presbyterian Church, Nashville Pilcher, M. B. Manager Monteagle Summer Assembly, Nashville Provine, W. A., Rev. Pastor First Cumberland Presbyterian Church, 4 Mayes Pl., Columbia Tillett, Wilber F., A.M., D.D. Dean Theological Faculty, Vanderbilt University, Nashville Webb, John M., LL.D. Principal Webb School, Sunday-School Teacher, Bell Buckle Wiggins, B. L. Vice-Chancellor University of the South, Sewanee TEXAS Baylor University Waco Eby, Frederick, PH.D. Professor Baylor University, Waco Goodson, C. Polk, Rev. Pastor First Cumberland Presbyterian Church, Austin Hodges, B. A., Rev. Pastor Cumberland Presbyterian Church, Temple Kaighn, Edward B., M.D. Bible-Class Teacher, San Antonio Manton, Charles, Rev. Pastor First Cumberland Presbyterian Church, Paris Moore, John M., Rev., PH.D. Pastor First Methodist Episcopal Church, South, 257 Live Oak St., Dallas 4oz RELIGIOUS EDUCATION ASSOCIATION Smith, J. Frank, Rev. Pastor First Cumberland Presbyterian Church, Dallas Southwestern University By C. C, Cody, Secretary, Georgetown Woods, James H. Attorney and Counselor-at-Law, Corsicana UTAH Clemenson, Newton E., Rev. Pastor Presbyterian Church, Logan VERMONT Barnes, Stephen G., Rev. Pastor Congregational Church, St. Johnsbury Beard, Gerald H., Rev., PH.D. Pastor College Street Congregational Church, 71 S, Willard St., Burlington Bliss, Alfred V., Rev. Pastor Congregational Church, Ludlow Cabot, Mary F. Sunday-School Teacher, Brattleboro Ferrin, Allan C., Rev. Pastor Congregational Church, Springfield Holden, Arthur J. Manufacturer Fancy Dress Goods, Sunday-School Teacher, Bennington Ladd, George Edwin, Rev. Pastor Congregational Church, Randolph Miles, Harry R.. Rev. Pastor Central Congregational Church, Brattleboro Morris, Frank R., Rev. Pastor First Baptist Church, 301 Pleasant St., Bennington Morse, Warren, Rev. Pastor First Congregational Church, Bennington Sewall, John L., Rev., Pastor First Congregational Church, St. Albans Swertfager, George A., Rev. Asst. Pastor Congregational Church, Rutland VIRGINIA Belsan, Edward Prince George C. H. Dame, Nelson P., Rev. Rector Christ Church, 134 W. Water St., Winchester Grammer, Carl E., Rev., S.T.D. Rector Christ Church, 260 York St., Norfolk Lewis, F. G. ; Professor Virginia Union University, Richmond Mitchell, Samuel C., PH.D. Professor Richmond College, Richmond Totusek, Vincent, Rev. iss ony Pastor Bethlehem Congregational Church of Begonia, Prince eorge MEMBERS OF THE ASSOCIATION 403 WASHINGTON f Allen, Anna Beck, Mrs. * ‘ Teacher Grammar School, Seattle Friend, W. A. * Christian Endeavor Worker, Leavenworth Lyon, Elwood P., Rev., PH.D. Pastor First Baptist Church, Ritzville McLeod, Donald Merchant, 1722 Riverside Ave., Spokane Merritt, W. C., Rev. Editor and Publisher “‘ Sunday-School Worker of the Pacific North- west,” rrr0o S, 4th St., Tacoma Merritt, W. C., Mrs. Superintendent Sunday School, rz1o S. 4th St., Tacoma Penrose, Stephen B. L. President Whitman College, Walla Walla Rice, Austin, Rev. Pastor First Congregational Church, 415 E, Sumach St., Walla Walla Smith, Edward Lincoln, Rev. Pastor Pilgrim Congregational Church, 520 Boylston Ave., Seattle WEST VIRGINIA Davis, William W., Rev., A.M., PH.D. Pastor Methodist Episcopal Church, 118 Jones St., Piedmont Deahl, J. N. Professor University of West Virginia, Morgantown Purinton, Daniel B., PH.D.,.D.D., LL.D. President University of West Virginia, Morgantown WISCONSIN Bestor, O. P., Rev. * Pastor Bay View Baptist Church, 331 Clement Ave., Milwaukee Breed, Reuben L., Rev. x Pastor First Congregational Church, Menomonie Chapin, Robert C., A.M. Professor Beloit College, Beloit Cheney, B. Royal Pastor Second Congregational Church, 122 W. East St., Beloit Coffin, W. K.., Vice-President and Cashier Eau Claire National Bank, Eau Claire Cooper, Willis W. General Vice-President Epworth League, Kenosha Crawford, J. Forsyth, Rev., A.M. Pastor Baptist Church, Beaver Dam Eaton, Edward D., v.D., LL.D. * President Beloit College, 847 College Ave., Beloit Edmunds, E. B., Rev. Missionary Baptist Sunday Schools, Beaver Dam Frizzell, John W., Rev., A.M., PH.D. * Pastor First Congregational Church, Eau Claire Frost, Edward W. Member State Executive Committee Y. M. C. A., Attorney and Counselor-at-Law, Weils Bldg., Milwaukee Halsey, Rufus Henry * President State Normal School, Oshkosh 404 RELIGIOUS EDUCATION ASSOCIATION Henderson, Herman C., A.M. * Teacher State Normal School, Milwaukee Hoben, T. Allan, Rev., PH.D. * Pastor Union Church, Waupun Horswell, Charles, Rev., PH.D., D.D. Hudson Hughes, Richard Cecil, pD.p. %* President Ripon College, Ripon Jegi, John I., s.m. Teacher State Normal School, 254 29th St., Milwaukee King, Irving Teacher Normal School, 355 Wisconsin Ave., Oshkosh Kunkle, Edward C., Rev. = Pastor Baptist Church, 253 Deming St., Kenosha Magee, Harriet Cecil Art Teacher State Normal School, Oshkosh McKenny, Charles President State Normal School, Milwaukee Myers, J. O. Sunday-School Teacher, Secretary Public Library, 123 E. Milwaukee Ave,, Wauwatosa Nicholas, R. W., Rev. Pastor Methodist Episcopal Church, Hazel Green Plantz, Samuel, PH.D., D.D. President Lawrence University, Appleton Price, S. Eber, Rev. Pastor Tabernacle Baptist Church, 1717 Wells St., Milwaukee Salisbury, Albert, PH.D., * President State Normal School, Whitewater Sears, Charles H., PH.D. Teacher State Normal School, Milwaukee Severence, Lemuel, Rev. Pastor Baptist Church, Spring Prairie Shanks, L. E., Rev. Pastor Methodist Episcopal Church, Yorkville Short, Wallace M., Rev. Pastor Congregational Church, Evansville Short, Wm. Harvey, Rev., A.M. Pastor First Congregational Church, Bloomer Smith, James Robert, Rev. Pastor Pilgrim Congregational Church, r6rr 17th St., West Superior Sprowls, Thomas W., Rev., S.T.D. Pastor Methodist Episcopal Church, DePere Stevens, Frank V., Rev. Pastor Congregational Church, Whitewater Titsworth, Judson, Rev., D.D. Pastor Plymouth Congregational Church, 29r Ogden Ave., Milwaukee Tyrrell, S. J. T., Mrs., M.v. Temperance Work among Children, Fox Lake Vaughan, Howard R., Rev. ~ Pastor Congregational Church, Elk Mound Vaughan, Richard M., Rev. * Pastor First Baptist Church, Janesville Woods, Erville B. ¥ Acting Librarian Beloit College, Beloit MEMBERS OF THE ASSOCIATION 405 BRITISH COLUMBIA MacRae, A. O., Rev., PH.D. Pastor St. Columba Presbyterian Church, Greenwood MANITOBA Dingle, George S. Superintendent St. Stephen’s Presbyterian Sunday School, 330 Ellice Ave., Winnipeg Gordon, Charles W., Rev. Pastor St, Stephen’s Presbyterian Church, 567 Broadway, Winnipeg McDiarmid, A. P. Principal Brandon College, Brandon Whidden, Howard P. Professor Brandon College, Brandon Wilson, Gilbert B., Rev., A.M., PH.D. Pastor Augustine Church (Presbyterian), 350 River Ave,, Winnipeg NOVA SCOTIA DeWolfe, Henry T., Rev. Principal Acadia Seminary, Wolfville Falconer, Robert A., LITT.D., LL.D. Professor Presbyterian College, Halifax Green, Adam S., Rev., A.M. Pastor Zion Baptist Church, Truro Kennedy, W. T. Teacher County Academy, Officer Nova Scotia Sunday School Asso- ciation, Halifax Academy, Halifax MacKay, A. H., LL.D., F.R.S.C. Superintendent Education for Province of Nova Scotia, Halifax Murray, Walter C., A.M. Professor Dalhousie University, Halifax ONTARIO Bates, Stuart S., Rev., D.D. a Field Secretary Baptist Sabbath Schools in Toronto, 358 Markham St., Toronto Cross, George, A.M., PH.D. * Professor McMaster University, Toronto Hughes, J. L. Inspector of Schools, Toronto Jordan, W. G., D.D. Professor Queen’s University, 249 Brock St., Kingston McFadyen, John Edgar, A.M. Professor Knox College, Toronto Moore, S. J. Toronto Quehl, Jacob Bible-Class Teacher, Tavistock Somerville, J. Forrest Pastor Presbyterian Church, 332 Ontario St., Toronto Sunderland, J. T., Rev., A.M. Pastor First Unitarian Church, 650 Ontario St., Toronto PRINCE EDWARD'S ISLAND Smith, William H., Rev., PH.D. Pastor Presbyterian Church, Summerside QUEBEC Creelman, Harlan, PH.D. Professor Congregational College of Canada, The Marlborough, Montreal Day, Frank J., Rev. Pastor Plymouth Congregational Church, Sherbrooke Hill, Edward Munson, D.D. ** Principal Congregational College of Canada, 58 McTavish St., Montreal Watson, W. H., Rev. Pastor Emmanuel Congregational Church, Cowansville BRITISH WEST INDIES Seaton, D. T. Collector General’s Office, Kingston, Jamaica JAPAN Latham, H. L., A.M., S.T.M. Teacher Cumberland Presbyterian Mission in Japan, Tsu, Ise TURKEY Lee, L. O., Rev., D.D. Professor Marash Theological Seminary, Marash INDEX OF MEMBERS A iBattens Ds Wie. s. --388 Brett, Arthur W., Mrs. ..372 Abbott, Ernest H........38 Batten, Samuel Z.. ..386 Brett, William H cee sietele 04 Abbott, Lyman.......... 33, Bayles, J. W.. --372 Bridgman, Howard A... 375 Abel, Clarence. . 112.360 Baylor niversity.. ..40r Briggs, Arthur H........ 355 Abercrombie, DW 374 Beach, Arthur G......... 390 Briggs, George A........ 388 Ackerman, Arthur W.....356 Beale, see let dag sans Bares Here sdosaten 335 Ss, hte: Cee . mpes, He A.M... eae, PoRMOwe os... Beard, Tedeicn Ae ee Brodfuhrer, J. C......... a6 Alderman, E. A..... Beard, Gerald H......... Bronson, Solon C........ 361 Allen, Anna B., Mrs. Beard, Harington........ 33 Brooks; John Fe.5-. ones 388 Allison, William Ee eee Beardslee, John W.. Brouse, Olin R..... 361 Allworth, John,.......... 3 Beatley, Clara, Mrs...... Brown, Arthur P... 355 American Institute of Sa- Beaton, David, . Brown, Charles R., ......355 cred Literature. ........ 360 Belfield, pee H.. Brown, Daniel M........ 361 Ames, Edward S..... 360 Bell, Hill M. aera Brown, Brancisese.ncesiee 388 Amos, Henry C..........359 EUW 2S tices doe ee Brown, Herman E.......380 Anders, Howard S.......307 Belsan, Edward.......... Brown, James A......... 361 Anderson, James H...... 360 Bement, Howard......... 3 Brown, Walter S......... 355 Anderson, Thomas D....387 Benjamin, Chase......... Brown, William A. --388 eiercane wvalliacnEs 6 1387 Bentall, E.G............ Brumbaugh, Martin G.. . 398 Andrews, Ellen.......... 374 Bergen, AbramG ....... Brush, Alfred H........ Angell, James B. ..380 Berry, George R......... Bryan, William L.. Anthony, Alrred Wise. 1373 Berry, Louis F.......... Bryant, Stowell L Antrim, Clarence D...... 307 Hest, Nolas Kee p26 ae Henry N trim, Fate Stars Osibnceeaaienictecsi ullock, Motier A.. Pea ae Ds a wae Bettendes, Walter R. Bumetead, os: Armstrong, Cecil Soeecy etts, Fb. W.. urgess, Isaac B..... : encnon, ee Pa 3a Rewer, Julius A. iA are Burlingame, & esoasaos Atterbury, Ans aan inney, John seen 35 urnham, F. W,......... MiSaod, keane ate Cn ae Bishow’ G Mi siG he conse Burnham, S. H.......... 385 Axtell, Elizabeth M...... 382 Bishop, Frank D......... Burnham, Sylvester...... 388 Ayers, Daniel H......... 387 Bishop, J. Remsen.......394 Burnham, W. R........ Ayres, Sabra G. wie e387 Bishop, L, J. P., Mrs.. --388 Burr, Everett D.......... : ae Bissell, Flint Meee ore 378 aol ieee Date: urt, Enoch H.......-..- Bacon, Benjamin W Burt, Frank H........... Bacon, Theodore D Burton, Ermest D........ Bade, William F......... Burtt, Benjamin H. Bailey, Albert E, oe Blair, John ACE Bushee, George A.. Bailey, Henry T. Blaisdell, James I Neca ge Bushnell, Albert......... Bailey, Josiah W Blake, Henry A...-..... Bushnell, Samuel C Baird, Lucius O......... Blakeslee, Erastus....... Butler, Frank E.......... Baker, Smith.. ae05 oo 52887 Blatchford, E. W..... a Butler, Nathaniel....... Baldwin, Jesse AL. ..360 Bliss, Alfred V....... re Butler, Nicholas M 3 eldwia, te ae ate - -386 Bliss, Hredetick Lee eerceare Ene eae atitiee aldwin, Josephine L... 11386 [rose tsa eeene Bosococn uxton, Wilson R........ eae a fSoseca 374 eae De soeckonse Cc a izabet! -387 Bolt, William W......... Ballantine, William G.. "374 Bolte, Charles ........... Cabot, Mary F........... Barker, Herbert A..... Bonfils, Ellsworth........ 388 Cadman, S. Parkes Barnes, Clifford ave nS Boocock, William H......386 Cady, George L...... Barnes, Vo we Boone, Richard G.. 304 Campbell, JamesM.. Barnes, muel ce fescue 374 Bosworth, Edward oe ...--394 Campbell, Stuart M.. Bames, Stephen G.......402 Bowers, Roy EB. ..-394 Canfield, James Le Ue Saeoose! Barr, A ae 380 Bowles, George cu --.380 Cantw eli, Ugtrreaacboaces Bartlett, Adolphus C..... 360 Boyd, Thomas........... 355 Capen, Samuel (5cq0 60a Bartlett, Walter I........ 371 Boynton, George M......375 Carman, Augustine S....395 Barto, Charles E......... 388 Boynton, Nehemiah...... 380 Carman, George N....... Barton, Frank M........394 Boynton, Richard W..... 382, Carrs JohniWs.c-an sees aang William E..... “531300 Bradford, Amory H......386 Carre, Henry B.......... Bartz, Ulysses S.. ..398 Bradford, Emery L. ..375 Carrier, Augustus S Bashford, J. NA ee .394 Bradner, ‘Lester, Jr ace Bassett, Austin B -.374 Bradshaw, RWse Bates, George E. ..383 Bragdon, C, C. .... --399 Carroll, William W 304 Carruth, William H 375 Carter, Charles F.... Bates, Stuart S..........405 Braisted, William E.. sf Carter, Ferdinand E.. Bates, Walter Careiecs: 374 Brand, Charles A..... -375 Carter, H. H., Mrs...... Bateson, Frederick W....360 Breckinridge, L, A.,; Mrs. 398 Carter, John F........... Batt, William Nicwesesoe e374) reed, Reuben ts... .4 ses 403 Carter, Thomas.,......+. 409 410 RELIGIOUS EDUCATION ASSOCIATION (Gace, Carl Dee science 371 Dean, LasCasasL........ 362 Field, Walter T..........363 Cessna, Orange H.......380 DeForest, Heman P...... 381 Fielden, Joseph F........376 Chalmers, Andrew B..... 357. DeGarmo, E. A., Mrs....373 Fifield, J. W....0 5005 e0d Chalmers, James......... 361 Denio, Francis B......... 373 First Baptist Bible School, Chamberlain, George D..375 Dennis, Laban, Mrs...... 386 Winsted, Conn.........359 Chamberlin, Georgia L...361 Devitt, Theophilus S..... 357. Fischer, William J.......38r Chamberlin, Orlando E...361 Dewey, John............. 362 Fisher, Angie B., Mrs....376 Chandler, Edward H..... 375 Dewhurst, Frederic E..... 362 Fisher, Charles R........ 355 Chapin, Robert C........ 403 DeWolfe, Henry T.......405 Fletcher, William I... ....376 Chapman, William H....388 Dexter, Stephen B........ 302 Flett, George C...... a30g Cheney, B. Royal........ Zoe Dibell i. 3c, ane aes one 395 Flint, GeorgeH.. «.376 Cheney, James L... 2395) (Dickensy Jol. caves setees 401 Foote, Arthur. . --376 Clark, Davis W. 395 Dickerson, J. Spencer....362 Foote, Cullen B.. «+357 Clark, Henry F...... .380 Dickey, Alfred ro ...394 Foote, Henry W... 12. 21. 373 Clark, Maude G., Mrs...361 Dickey, Samuel... aa Forbes, George M........ 389 Clarke, Almon T......... 355 Dimm, Jonathan R....... Forbes, John F........... 358 Clemenson, Newton E....402 Dingle, George S......... 405 Forbush, William B...... 376 Clifford, Elizabeth. ......395 Dingwell, James D....... 375 Ford, JiS.-35 eee Clizbe, Way scanccecccs es 380 Dixon, Joseph L.......... 375 Forister, Clarence........ 38r Coe, George A.........2: 361 Dodge, D. Start......... 389 Foster, Edward D........ 381 Coe, Saidee K., Mrs...-. 362 Dodge, Grace H,......... 389 Foster, George B.........363 Cofiny Fs Jo iseaaacceees 357 Doppett Dec. cscs ccxe 376 Fowler, ArthurT......... 363 Woftin; WidKiiee ccc canes 403 Donald, E. Winchester...376 Fowler, Bertha. ..........363 Cole, Arthur S,......-. 386 Donaldson; George.......389 Fowler, Henry T.........399 Coleman; Gi By g.26- 56 370 Dorchester, D.,Jr........ 398 Fox, Noman...) cee 389 Coler, George P.........-380 Dougherty, Newton C....262 Frame, James E,,........ 389 Collin, Henry P......... 38: Driver, John M.......... 362 Francis, Arthur J........ 363 Collins, Hannah......... 388 DuBois, Patterson.......398 Francis, Lewis...........3 Conant, a. Oe 388 Duffield, Howard......... 389 Franklin, William S..... 401 Conklin, John W........ 389 Dumm, B. Alfred........ 370 Frantz, Edward.......... Cooks john: Wace cnc ns 362 Duncan, William A...... 389 Freeman, Henry V.......36 Cooke, Ralph W.........362 Dunlop, J. D............ 384 French, H. Delmar... Cooper, JeWiesssesc ...389 Dunning, Albert E....... 376 French, Henry H... Cooper, Willis W. .403 Durham, Plato T... ..394 French, Howard D. Cope, Henry F.. 385 Dutton, Samuel T........389 Friborg, Emil.. ; Cox, Sydney H... 389 Friend) Wy noes Craig, Arthur W......... 359 E Fritter, Enoch A......... Crandall, Lathan A...... 362 Earlham College......... 370 Frizzell, John W......... Crawford, J. Forsyth..... 403 Eastman, W. D.......... 362 Frost, Edward W......... Cree, Howard Too... 384 Eaton, Edward D........ 403 Frost, William G......... Creelman, Harlan........ 406 Eby, Frederick...........40r Fuller, Arthur A......... Creighton, John......... 385 Eclels, james: ....oee 362 Fuller, Willard,......... «394 Cross, George..........-- 405 Edmunds, E. B........... 403 Fullerton, Kemper........304 Crosser, John R.......... 362 Edmunds, James......... 397 Fulton, Albert C.........373 Crouse, J. N., Mrs....... 362 Edwards, L.J............ 397 Fulton, Robert B...... +0383 Crowl, Theodore......... Ehler, George W......... 362 Culton, Anna............ eiselen (Re Cu seen eee 362 G Cummings, Edward Eliot, Samuel A.......... 376 Galbreath, W. F., Mrs....363 Cuninggim, Jesse L.......401 Elkinton, Joseph... ......398 Gammon, Robert W......356 Currier, Albert H........395 Ellicott, Elizabeth K......374 Gannett, William C......389 Curtis, Edward H........362 Elliott, Ashley J.......... 362 Garrett, Alfred C......... 398 Curtis, Edward L........357 Elliott, George........... 38x Garret, Edmund F,...... 386 Curtiss, Samuel I........ 362 Elmer, Franklin D....... 357 Garrison, JamesH.......384 Fmpey, Be Dineenaneaee 362 Garrison, Winfred E...... 38. D Empey, W. B............ 371 Gates, CarlM........ “7386 Dabney, Charles W. .40r Endicott, Eugene F...... 376 Gates, Herbert W, 363 Dame, Nelson P.. .402 Ensign, Frederick G. .362 Gates, Owen H.. --376 Daria, oweleneere ree .385 Evans, Daniel...... 376 German, Frank F........389 Daniels, Eva J........... 381 Ewing, Homer H. -..398 Gifford OLD eres 389 Danner, William M...... 356 Ewing, William.......... 381 Gilbert, George H........ 376 Darby, Wa desecessatenes 370 Eyles, William J......... 362 Gilbert, James E......... 359 Dark, Charles L......... 362 Gilbert, Newell D........ 363 Dascomb, ‘Hs Niws ss cacwe 381 1a Gilbert, Simeon..........363 Davies, Arthur E........395 Fagnani, Charles P....... 389 Gilchrist, Neil A......... 382 Davis, Albert P..... ...375 Fairbanks, Arthur........ 371 Gilpatrick, Howard.......304 Davis, Gilbert G. ..--375 Fairchild, Edwin M...... 389 Gobin, Hillary A......... 370 Davis, I. C., Mrs.........389 Fairman, jue tt Ae 363 Goldner, J. H............ 395 Davis, William H........ 357. Falconer, Robert A....... 405 Goodrich, Chauncey W. ..395 Davis, William W........403 Farnham, MaryF........ 397 Goodrich, Frederic S..... 381 Davison, Je Ove een acces Hayes, Doremus Yee 364 Hutcheson, Mary E...... 395 Knox, George P.. Hayes, Francis L........ 372 Hutchinson, Charles L...364 Kratzer, G.A.. Hazard, Caroline......... 377. Hutton, Mancius ED aan 386 Kuhn, Thomas H. A eiwieteie ote 370 Hazard. Cor ansans 377. _Huyler, John S.......... 390 Kunkle, Edward C.......404 Hazen, ’Austin.. ---357 Hyde, Frederick Soe see Hazen, Azel W.. -0.g57) etydey Penry, Ko oo. 2. cee 377 L Pears. Maeno jaeees ac 382 Hyde Park acharch of the Ladd, George E Heermance, Edgar L..... 382 isciples, Chicago..... 364 Laidlaw, Walter......... Helming, OscarC........ 386 Hyde, William D........ 37sn Vales fais a teicaaelantaers 3 Henderson, Charles R.. ..364 Lamson, Franklin S ..... 359 Henderson, Herman C.... 404 I (Randrithwlrase oe tenenere 40T Renny, Carll sae ease Ingham J Bye... «pe 372 Lane, AlbertG........... 365, Henry, James R......... Innis, George Seawese, cous 383 Langdon, George........ 358 Henshaw, Gordon E Ives, Charles L,, Mrs....357 Lanier, M.B............ 398 Hepburn, W. M........-- Lanphear, H. M., Mrs. ..365 Herrick, Henry M.. Lansdale, Herbert ee os 390 Herrick, Jullien A....... Jackman, Wilbur S...... 364) Latham ji lacs. cc gece ns 409 Herrig, Anna B.......... Jackson, John L 3 Lathrop, William G...... 358 Hervey, WalterL........ Jacobus, M. W Eaughlins |W sec acieons 565 Heuver, G 4) facoby si blentysG.c. 9 Je): 3 Lawrence, William. ......578 Hiatt, Caspar SWieia hes James, Edmund J........ 364 Lawrence, William M....365 412 RELIGIOUS EDUCATION ASSOCIATION Baws, DASE, co oe ano eee 396 McDiarmid, A. P........ Lazenby, Albert..........365 McDougall, George L.... Leach) ranks. suv eues 400 McDowell, William F.... Leavitt, Bradford......... McFadyen, John E....... Leavitt, Jictissles cx va.v sas McKamy, JohnA........ Lee, Israel Se-ewarceerees McKee, William Be je PLES 0 ee aan McKelway, A. J.. Leedom, IraC.. : McKenny, Charles... 404 Leete, William W. McKibben, William K. ...366 N Leonard, Mary H........ McKittrick, be Nash, C. Elwood.........366 Bewis, 8. bliss. wes caee McLaughlin, R. W.......381 Nash, Charles S.. Lewis, Everett E McLean, John K,........ 355 Nash, Henry Sue Rewiss BGs ew ceceeees McLeish, Andrew.. --306 Neill, Henry..... Ehamon,) We J. ono. sven: McLeish, A. Mrs.. .-366 Nelson, Aaron H.... Bate ZO. ix acs saevee aie McLeod, Donald......... 403 New Church Educational Lincoln, Howard A......378 McMillen, W. F......... 366 _ Association............387 Lindsay, Mary B.........365 McPherson, Simon J..... 387 Newell, William W.....384 Lindsay, Peter...........390 McVickar, W. Te wormage 400 Newhall, Alfred A. .... Banhart, ses ccecseu dace 398 Mead, George W........ 400 Newlin, Thomas. . iittle, -Asthinn. oo .0s tonics 378 Meeser, Spenser B,...... 381 Newton, Richard H. Little, eet ME). Species 365 Mehaffey, George W..... 378 Nicholas, R. W.. Little, R. M.. ....+.365 Men’sNormal BibleClass, Nichols, John Ria +-396 Littlefield, Milton Saute: 39t _ Y.M.C.A.,, Peoria, Ill..366 Nicholson, Mary mak +370 loyd: Tons DLL. oe oce Memiam, ‘Aline uot uke 358 Nicholson, Thomas......371 Lloyd, Rhys R........... Merriam, George E...... 391 Nicolas, John............392 Loba, Jean Fy... 226-50. Merrick, Frank W....... 378 Norris, Ada L.. «002307 Locke, George H Merrill, ‘Charles C. Norton, A. W. ++400 Logan, John W..... = Merrill: GeorgeE........ Norton, Helen Ss +359 Logan, William C. ‘ Merrill, George R...... Norton, Susan W. 400 Long, JohnD....... : Merrill, William P. Norton, William B. 366 Longacre, Lindsay B 391 Merriman, Daniel... Norton, William W. Lord, John B.. Mrs. Meritt, WeiG. cena Notman, Pier R.. Lord, ivington D.......39r Merritt, W. C., Mrs...... 403 Noyes, Edward M Lowden, Frank Os os :5. 365 Messer, L. Wilbur...... 366 Noyes, G.C....... Ente (Adam RY vue s2cee 358 Metcalf, John M. P...... 355 Noyes, Henry D... Lyman, Eugene W..... ..383 Metcalf. L. H.. Sastre ony Lynch, Frederick........ 378 Metcalf, Paulo 5. .22 391 oO Dagrint, Aaty iie es cle densa 365 Michael, Osear''S 2252 cse 399 Oakley, E. Clarence......38r Lyon, Elwood P......... 403 Miles, Roe 402 Oates, James F........ «366 ‘Eyoussk. caceiene ores 370 Miller, DA Cee ese o 366 O’Brien, James P........384 Miller, Emily H. Mrs. --366 O’Grady, Caroline Balog M Miller, Emma, L........ 394 Olmstead, Edgar H......358 MacArthur, Robert S....39z Miller, Edward W........391 oo George L......399 Macaulay, Joseph P...... 356 Miller, Kerby S......... 366 Orr, B Avseoeeeaee MacChesney, Nathan W.365 Miller, Rufus W......... 399 Osborn, F, Wie MacClelland, George L...39r Miller, Walter...........373 Osborn, Loran D. MacClintock, W. Ds Mrs.365 Milligan, Henry Fae 366 Osborne, Naboth.........366 MacCracken, Anna M....396 Mills, Charles S. -.-396 Osgood, Robert S........370 MacDonald, Robert......391 Mills, John N...... -.366 Otto, James T. ..........367 Macfarland, Charles 378 Milner, DuncanC.. -- 366 Owen; Samuel H.C.. MacFarland, H. B. F....359 Mitchell, Charles Bis. 396 Owens, John R...... MacKay, A. H..... -405 Mitchell, = K -358 Mackenzie, W.D....... 365 Mitchell, tas .372 iz Maclachlan, Hs DIGS. 373 Mitchell amuel C...... 402 Paddock, George E......371 MacLean, George E...... 371 Moncrief, aoe We eee = Page, Herman..... <<. MacMillan, T. C........365 Montague, H. E......... Page, Mary B., Bie. MacRae, A. ss ee 405 Montgomery,B. Tanclinscon Palm, Charles. ........-.367 Magee, Harriet C.... 2. 404 Montgomery, C. W...... 378 Parker, Alonzo K....... -367 Maile, John L...........356 Montgomery, G. R....... 358 Parker, Co Mi eee aa Main, Arthur E.......... 391 Moore, Edward C 378 Parker, Fredene C S. ....373 Makepeace, F, Barrows..391 Moore, James ae we Mallory, Hervey F Manton, Charles. . sez Moore, Mabel Rin ..378 Parkhurst, tant M. ..367 Marsh, Charles BR TS Moore, S. J...... .-.405 Parks, Edward L....... +.360 Marsh, Edward L........ Moorland, J. E........... 359 Patchell, CharlesT.......38x Marsh, Robert L......... Morgan, re arles H...... 391 Patten, Amos W......... 367 Marshall, Sy T...39: Morgan, John F......... 387 Patten, Arthur B........378 Mason, Edward A........374 Morgan, Oscar T.. ...306 Patterson, MoE .a.eeeeeaee Mathews, Shailer........ ..365 Morris, Frank R.. ...402 Pattison, T. Harwood. -++39% Mathews, S. Sherberne.... 358 Morris, George ranean 396 Patton, Comelius H......384 Matteson, William B.....386 Morris, Margaretta. -399 Patton, Walter M.. Matthews, Paul..... .396 Morse, Warren... o2 Paxton, Elizabeth Dex Mattson, BernardG...... 400 Mosher, George F. .378 Payne, Wallace C.. Mauck, Joseph W........ Mott, Thomas A......... 370 Peabody, Francis Ge McAfee, Cleland B.. Mountford, Lydia V......391 Peabody, Helen L..... McCash, I, N Moxom, Philip S........ 378 Pearcy, James B......... McClenahan, David A.. as Mudge, Elisha. . .....366 Pearson, William L......372 McCollum, G. T........- 365 Mullins, Edgar va eee 373 Pease, George W......... 358 INDEX OF MEMBERS Peckham, George A...... 396 Reet, Stephem De. cco es 367 Peloubet, Francis N...... 378 Pennoyer, C. H.......... Penrose, S. B. L......... RerkinsspeGyns, cones. (Rerkinsy eRe Wilcese cs ces Perry, Alired To. 52. 6: ery, CHER dco vecaceae Sa Brnest) Bienes Pershing, Orlando B... Pettit, Alonzo, Mrs Phelps, Lawrence........ 37 Phillips, Alice M.M..... 38x IPbillipsseba Be steicces cen 396 Philputt, Allan B........ 371 IGKEHS, Doon saciccnar 392 Piersel, Alba'C.......... 371 Pike, Granville R.... 22, 367 mikes Henny, ls ccie ccs 382 Paleber, Mi Be) acc sacs 401 Pinkham, George R...... 378 Pinkham, Henry W..... 356 Place, Charles A......... 378 Plantz, Samuel... «+2404 Platt, Caroline Mi -)....: 392 Plymouth Cong. Sunday Sehuol: Minneapolis . ..383 Pollard, Harry 1b kee ee 367 Pope, Edward R......... 383 orter, Branki@- 226 5... 358 IPGEtersAeiecssteos ceres ac 4 Porter, Ora H., Mrs...... 367 Potter, Ernest Pic... 5... 372 Potter, Rockwell H...... 358 Rotts; Joseph).j.sc-: 56. 304 Power, Charles W.......379 Power, Frederick D......359 Pratt, (Dwieht Mos. 2.5 396 BrattsiVVialdO Suse sc ceee 358 Pressey, Edwin S........ 383 LESS24 SEIS asco osase 404 Prowines Wet An ciel ciceie 40 Prucha, Vaclav..........367 Bis] BOM Aoparee ease 367 Purinton, Daniel B....... 403 Q Quebl, Jacob..:..........405 R Randall, J. Herman...... 382 Ranney, William W...... 358 Rauschenbusch, W,...... 392 Raymer, George A....... 367 Raymond, A. V.V.......392 Redfield, feabellae kanes 379 Reed, DavidiAci ae .c: 379 Reed, Isaac N., Mrs..... Reed, Lewis T.. SG Reeve, Emily Ino Rehrig, W. M. Rhees, Rush... Rhoades, Winfr Rice, Austin wan. : aces ses Rice, Charles F.......... Race; Walter .ncc ssc =370 Rice, William N......... 358 Richards, Louis J........ 399 Richmond, George C.....392 Richmond, Louis O...... 306 Riggs, James Seitisereccl: Rihbany, Abraham M.... Robbins, D. R., Mrs..... 383 Robertson, George pisses 356 Robertson, Ina Law...... 3 Robinson, Charles F..... 358 Robinson, Emma A...... 371 Robinson, George L...... 367 Robinson, Joseph : Robinson, Oscar D Robinson, Willard H.... Roblee, J. H. Mrs. ...... 384 Rogers, Euclid B........ 367 Rogers, Joseph M.. 382 Rollins, G.S.. BA 1.2383 Root, E. Tallmadge... ae aniee 400 Root, Theophilus H, Ropes, Gre Hee Ropes, James H...... = Rosenquist, Eric J. A.... Rosevear, Henry E...... 373 Ross, J. Thorburn. -.307 Rousmaniere, E.S:; ..400 Rowe, Stewart H........ 358 Rowley, Francis H.. -379 Rowlison, Carlos C....... 1.306 Russell, Elbert. . =o4b0 Russell, ifs Elmer........ 392 Russell, James E......... 392 Rynearson, Edward...... 399 S Wales Georges c. se vecinia ee 360 Salisbury, Albert......... 404 Sallmon, William H..... 383 Sanders, Frank K........ 358 Sanderson, Edward F..... 400 Sanderson, LydiaE...... 392 Sanford, Ralph A........ 358 Sargent, Sabra L......... 368 Sawin, Theophilus P..... 302 Sawyer, Hermon L...... 368 Scarritt, Charles W...... 384 Schaeffer, Nathan C..... 399 Schafer, Frank H........ 368 Scheible, Albert.......... 368 Schmidt, Nathaniel......392 Cotes eOberteesae semen 358 Scott, Walter Di verccec 368 Scoville, Charles R....... 368 Scruton, Charles A.......372 Scudder, William H...... 356 Searle, Frederick E...... 382 Sears, Charles H......... Seaton Darle see sce eae See, Edwin F.........-.. Seelye, L. Clark.. : Seligsberg, Alice Wine Selleck, Willard C... Semelroth, William Toe Senior, Daniel L......... 399 Severence, Lemuel.......4 Severinghaus, J. D, Severn hick nan cence Sewalli-Au Geese ene Sewall GaP eases Sewall, John L.......:... Sexton, Wilson D Seymour, A. H... Seymour, Paul H... Shanks yee ievecsnicenine Sharman, Henry B...... 368 Shaw, CharlesG......... 392 Shaw, Daniel W......... 399 Shaw, Edwin S 394 Shaw, William .... 0... 0. 379 Sheets, Sranki) see nee Sheldon, Walter L.- Shepard, Elgin R.. é Sherer, Samuel eececcca Sherer, William G.. Sheridan, Wilbur F. Sherman, Edwin T.......3 Sherman, Franklin Ce 368 Sherry, Norman B....... 2 Shipman, Frank R....... a Short, Wallace M.. Short, William H whueysn Ey bree cceecseee SENS, 43 eee na Ibe ys OSIAM ele eee 6 Sieornid, William S..... 356 Silverman, Josephs. ne Simon, ‘Abram.. Simons, Minot O.. Singmaster, JAS 39 Sisson, Edward O Slade, William F......... Slater, John sReva eee 368 Slocum, William F.......356 Small, Albion W......... 368 Smiley, George M........ 379 Smiley, William H....... 356 Smith, Albert D......... Smith, Arthur M......... Smith, Edward L.. Smith, E. Sinclair. Smith, Fred B....... Smith, F. N., Mrs.. Smith, George L......... 3 Smith, Gerald B......... Smith, Henry G......... Smith, ye Branko. cecene Smith, amesuRopeee ent 404 Smith, John M.P........ Smith, Madison R.......385 Smith, Otterbein O....... 372 Smith, Roelif B....-......382 Smith, William..... 368 Smith, William H... Snedeker, Charles H.....396 Snyder, William H....... 379 Soares, Theodore G...... 368 Somerville, J. Forrest....405 Sondericker, Josephine. . ‘396 South Congregational Sun- day School, Boston. .... 379 Southwestern University. . 402 Southworth, Franklin C..399 Spencer, Claudius B...... 385 Spicers Prabal Springer, Ruter W.. Sprowls, Thomas W... Squires, Vernon P.. Stamps, Galera eeesee Starbuck, Edwin D Starkeys leaViesecesiecesen Starrett, H E., Mrs. Stearns, Wallace N....... Stearns, William F....... Stephan, yobs Wish eneies Stevens, Frank V........ Stevens, William A 2 Stevenson, Andrew....... Stewart, George B........ Stewart, George D.. Stewart, John A.. Stewart, J. W. A... Stewart, Charles S Siekneys Edwin H Stimson, Cyrus F......-. Stimson, Henry A.. St. John, Edward P.. Stone, RAUWosteree Stonebridge, W. F........ Stoneman, Albert H,..... 382 Stowell, C. B Stowell, Myron C Strain, Horace L.... Strayer, Paul M.. Street, William 1D). > H 414. RELIGIOUS EDUCATION ASSOCIATION —a Strong, Frank ........... i Strong, Frank P......... ae Vaniermare, W.E... oy Wig, Strong, James W......... 383 VanDyke, Henry... eae Wight. Ambrose S....2. a Strong, Josiah .. ....393 VanKirk, Hiram ; Wikel He 5S, me Strong, S dney.. Fine Moka 369 VanKirk, Robert W...... Z Wilb Holl’ 7 ae en Stuart, Charles M. 369 VanMeter. J.B : : Wil 2 Ale sare ne Sunderland, J. T......... 405 VanSickle, James H age Wilder, H ak oe Sitheland, J. Bo... .98y: Wanisiybecl. G0... oe Willers it = Sutherland, John Wiican 382 VanWagoner, Ciba cy Wiles, ‘Emest F. a este Ente y tak elon 379 yo ce a Decaek ents Willett, Herbert L........ ae wain, Richard L........ 385 Vaughan, H.R.......... 4 Williams, Edward eae -379 Srotey agaieat ce “Vancene Ropert W Vien Swertfager, George A....402 Verdier, A. R.. ae Williams, Richard’ RR, ee Swing, Albert T,...°..... 397 Vincent, George ES, Williams, Samuel rai Sydenstricker, 2 Gi eae, 383 Vincent, Marvin R....... Williams, William J..... 372 T vinn Algae te Beer oe ill Mig vier es +0 +2393 Teele OAR cat inton, G. Jay... 22ti2. 382 illiamson, James ‘ Taylor, Glen Ren ee ieee Vonkeramreig, Ln PA ee 374 Wilson, Ferdinand S..... ae Tagline Gatun te a8 sae Jee Spencer. .... 379 Wilson, Gilbert B....... .405 avian Erected a8 bene ae ae ee 369 Wilson, George G........ 400 Eplge Se ree aa otaw, Elihu H., Mrs,...369 Wilson, Lucy L.......... 370 Tenney, H. Melville. ....356 Ww ae Willard Bs9- 228 pes Thayer, Charles S........ 359 Waddill, C. ison, Wii eats Mnayent Uacia the 3 tecaee nes addi ae epee rns 373 Winchester, Benjamin Ss. +379 Tear se re wae WOMEN sos eee we 372 Winchester, Caleb T. Thais Dome ie eta Ware E, B --397 Winter, Alonzo E,....... tae MONEE ate SK MES eld, George C. stoic 372 Wood, Irving F...... Sa Thompson, John H....... 359 Walker nw ateran ae Woods BA MM ee Dhaene ae Wakes ue iston. a : Me L. A., Mrs. 307 Thoren, Herman H .:....372 Wallin, V, A. Yoo es Rise orp, Willard B........ 6 At Shoceatiades ys Silla Si 5 Thal Wikkeset 723 wae albed. Da Gatome ee ee Erville Bye ccouen 404 Then Caer ees ae ees perce nd Bese James ‘EL iene 402 Thwing, Charles F....21307 woke a “Page a Mary E.... ....380 Tillett, Wilbur F.. Slaoe eee eae rset ics wea worth, W, S........393 ‘Timm, John A... Hebe eas. = Peete orcester, Edward S.. +2359 Tene WothMc. oe bee pasar nat he Wriston, Henry L...... 12.380 Titsworth, Judson........ 404 Warente E are eosin —_— Se ae Temples, Le RM hae Sacer roe ate 2 Ee off, Charles S....... 393 apeiae, Delos Mh. ocee prt pn ef ay. “355 Wyckoff, LoMe ees eeenA. 370 Tanpaun Slogd Waa ado) cob eo 4 yman, Arthur J........393 Totusek, Vincent ........ 402 Webb John M aE VY Tower, William H......-379 Weeks, ohn Wiscsosete s pie Y Callin W.. Townsend, A. F.......... 369 Welch, M Cc pera se Yoder Ch res es eee Cea a et a ee See oo BSscae ok 359 a ‘a harles\W..castece 397 Titles eae eo ae ee eae ee 369 orks But Liasenieesoe < 7+++359 Tuttle, John E........... 385 Ww. y» D Ru vie ees 302 You Beas Tatchell: Vosephi kL... 2 entworth, Russell A....393 Young, Ernest W Tyler, B S Biss) dake bene 356 es See Young, Jea= ean eS ee we aoe Whildet, oe oy yout, 4 attie Ts. cdes oward P..... 405 C. E. South Cong. U White, ‘Ada E.. peeaaes Ch., Springfield, Mass... 380 Ullrick, Delbert S........ 369 White, Frederick...2.... 369 Updegraff, Harlan........374 White, Grace D.... .... 387 Z Vv ae Wil 6. Micades 293 Zenon aie Ores 7) tees Wallis:G.t5, 01. ear 5 erbe,'As Svcpssiden sees VanArsdall, George B....369 Whiton, James M.. eee Zimmerman, Adam..... a Vance, Joseph A......... 369 Whitteker, W. F......... 393 Zimmerman, Jeremiah, . «+393 GENERAL INDEX A Adolescence, 47 Adolescence, Adaptation of Sunday- School Instruction to, 194 American Institute of Sacred Litera- ture, Bible-Study Courses of the, 116 American Institute of Sacred Litera- ture, Relation of the, to the Religi- ous Education Association, 269 Amusements in Relation to Reli- gious and Moral Education, 161 Angell, James B., 5, 301, 317, 319, 340 Address: The Next Step Forward in Religious Education, 5 B Ballantine, William G., 148, 302, 321, 323, 330, 340 Address: Religious Education Through Christian Associations and Young People’s Societies, 148 Bashford, J. W., 31, 302, 309, 318, 321, 342 Address: The Next Step Forward in Religious Education, 31 Bates, S. S., 323 Beaton, David, 169, 309, 323 ‘Discussion: The Promotion of Religious and Moral Education, 169 Bible as a Means of Religious In- struction, The, 55 Bible as a Record of Race History and Human Development, 54, 89 Bible a Source of Knowledge Con- cerning God, Duty, and Destiny, 85 Bible, Authority of the, 83, 86 Bible, Causes of the Modern Con- ception of the, 88 Bible, Effects of Historical Criticism Upon, 91 Bible, False Conception of the, 90 Bible, Historical Study of the, 80 Bible, Historical Study of the, in the Sunday School, 205 Bible Instruction, Form and Sub- stance in, 99 Bible, Interpretation of the, 97 Bible in the Public Schools, 168 Bible in the Public Schools, the Facts Concerning, 131 Bible in the Public Schools, Use of the, 40 Bible, Jesus’ Interpretation of the, 84 Bible, Literary Study of the, 135 Bible, Modern Apologetic for the, 98 Bible, Purposes of Study of the, 76 - Bible, Relative Value of Different Portions of the, 96 Bible, Religious Usefulness of, 82 Bible, Removal of Difficulties Con- cerning, 96 Bibie, Retirement of, from the Public Schools, 127 Bible, Right Use of the, 152 Bible, Rise and Growth of, 95 Bible Study and Teaching in the Home, 115 Bible Study as Applied to the Child, 55 Bible-Study Courses of the Ameri- can Institute of Sacred Literature, 116 Bible-Study Department of the Y. M. C. A., 149 Bible Study, the Better Method of, 28 Bible Study, the Necessary Supple- ments to, 15 Bible Teaching, the Chief Thing in, 260 Bible, Ten Chief Results of the His- torical Study of the, 93 Bible, The Natural Text-book of Religion, 82 Bible, The Practical Usefulness of, 85 Bible the Standard for Religious Education, 87 Biblical Criticism, Essential Rever- ence of, 81 Biblical History in Relation to other History, 94 Bitting, William C., 23, 304, 318, 319, 321, 330, 333, 340 Address: The Next Step Forward in Religious Education, 23 415 416 RELIGIOUS EDUCATION ASSOCIATION Blackall, C. R., 175, 265, 301, 322, 324, 326 Address: Sunday-School Organi- zation for the Purpose of Reli- gious Instruction, 175 Informal Discussion: The Scope and Purpose of the New Organi- zation, 265 Blakeslee, Erastus, 267, 305, 3009, 322, 329 Prayer, 267 Boynton, Nehemiah, 156, 301, 322, 323, 330, 341, 346 Address: Religious Education through Christian Associations and Young People’s Societies, 156 Burr, Everett D., 302, 319, 321 Butler, Nicholas Murray, 230, 301, 330, 340 C Campbell, S. M., 308, 331 Carr, John W., 138, 310, 323, 330, 340, 348 Adecress: Religious and Moral Education Through the Public School, 138 Catechetical Instruction of Children, The, 62 Chamberlain, W. B., Director of Music at the Convention, 317, 332 Child, Kind of Education Suitable to the, 60 Child, in Modern Education, The, 45 Child, Mental and Spiritual Capaci- ties of the, 60 Child, Religious Nature of the, 45 Child, Social Needs of the, 76 Children, Religious Expression of, 77 Children, Spiritual Development of, 54 Children, Theological Instruction of, 77, 103, 117 Children, Training in Service, 76 Childhood, Religious Experiences of, 62 Child-Study, Importance of, 65 Child-Study Necessary for the Sun- day-School Teacher, 215 Christian Doing, The One Great Necessity, 75 Christianity not a Religion of a Book, 83 Christianity a Religion with a Book, 85 Church, Duty of, Toward Religious Education and Sunday-School Instruction, 208 Church Responsible for Religious Instruction, 210 Churches, Relation of the Religious Education Association to the, 272 Clark, Francis E., 7, 318 Address: The Next Step Forward in Religious Education, 7 Coe, George A., 44, 306, 310, 320, 322, 331, 341, 344 Address: Religious Education as a Part of General Education, 44 Colleges, Religious Education in, 37 Committees of the Convention, 304, 321 Constitution of the Religious Educa- tion Association, 334 : Contributors to the Convention, 309 Convention, Arrangements Com- mittee of the, 306 Convention, Attendance at the, 326 Convention Committee on Enrol- ment, 322 Report of the, 326 Convention Committee on Nomina- ations, 321 Report of the, 330 Convention Committee on Perma- nent Organization, 321 Report of the, 327 Convention Committee on Resolu- tions, 322 Report of the, 332 Convention, Committees which Pre- pared for the, 299 Convention, Contributors to the, 309 Convention, First Steps Taken Toward the, 297 Convention, Minutes of the, 317 Convention, Entertainment Com- mittee of the, 307 Convention, Finance Committee of the, 303 Convention, General Committee of the, 301 Convention, Invitation Committee of the, 302 Convention, Programme Committee of the, 301 Convention, Publicity Committee of the, 304 Convention, Rules for Speakers in the, 320 Convention, The Call for the, 317 Convention, Transportation Com- mittee of the, 307 Conversions in Childhood and Youth, 14 — ee GENERAL INDEX Council of Seventy, Its Organization, Purpose, Platform, Officers, and Members, 297 Council of Seventy, Relation of, to the Religious Education Associa- tion, 269 Council of Seventy, Resolution of the, 322 Crandall, Lathan A., 308, 310, 318, 321, 331, 344. Criticism, Biblical, The Essential Reverence of, 81 Curriculum, A Graded Sunday- School, 191 Curriculum, How to Approach a Graded Sunday-School, 189 Curriculum, Importance of a Graded Sunday-School, 220 Curriculum of Religious Instruction, The, 55 Curriculum of Study in the Sunday School, 186 Curriculum, Suggestions for a Graded Sunday-School, 194 D Day, Thomas F., 298, 305, 310, 330, 340 DeForest, Heman P., 3, 306, 317, 322, 331, 344 Prayer, 3 Dewey, John, 60, 311 Address: Religious Education as Conditioned by Modern Psychol- ogy and Pedagogy, 60 Dewhurst, Frederic E., 293, 306, 333 Prayer, 293 Dickerson, J. Spencer, 305, 322, 331, 344 Doubt, Conditions which Lead to, 63 Doubt in Young People, Treatment of, 57 Dunning, Albert E., 255, 304, 321, 326, 346 Discussion: The Scope and Pur- pose of the New Organization, 255 KR Kckels, James Herron, 330, 341 Educational Pathology, 137 Educational Scheme, Recognition of the Child as a Determining Factor in the, 45 Education, Defects of Secular, 170 Education, Modern Philosophy of, 45 Education, The End of Moral, 69 Education, The Function of, 56 417 Education, The Religious Element in, 222 Expression Necessary to Religious Education, 74 F Falk, Louis, 317, 332 Family, Social Importance of the, 119 Family Worship, 108 Farrar, Emeline P., 318 Ferguson, William D., Mrs., 325 Forbush, William B., 107, 302, 323, 350 Prayer, 107 Freeman, H. V., 299, 301, 307 G Gilbert, Simeon, 221, 306, 311, 322, 325 Discussion: Religious Education Through the Sunday School, 221 Gillespie, Joseph, 325 Goodspeed, George S., 298, 331 Gradation in the Sunday School, 21, 179, 183 Gunsaulus, Frank W., 269, 304, 312, 329, 331, 344 Address: The Relation of the New Organization to Existing Organi- zations, 269 H Hale, Edward Everett, 329, 346 Halsey, Rufus H., 116, 312, 323 Discussion: The Promotion of Religious and Moral Education, 166 Harper, William Rainey, 230, 297, 299, 301, 312, 326, 341, 344 Address: The Scope and Purpose of the New Organization, 230 Harrower, Pascal, 207, 301, 319, 321, 324, 330, 341 Address: The Teaching Staff of the Sunday School, 207 Hazard, M. C., 258, 303, 312, 310, 326, 333 Informal Discussion: The Scope and Purpose of the New Organiza- tion, 258 Hervey, Walter L., 16, 318, 331, 344 Address: The Next Step Forward in Religious Education, 16 Hiatt, Caspar W., 247, 307, 326 Discussion: The Scope and Pur- pose of the New Organization, 247 Hill, E. Munson, 322, 325, 343 418 Hinds, J. I. D., 303, 321, 324, 330, 341 Historical Study of the Bible, 80, 92, 94 Hodge, Richard M., 289, 304, 312, 321, 329, 349 Discussion: The Relation of the New Organization to Existing Organizations, 289 Home and Sunday School, The Re- lation of, 110 Home, Bible-Study and Teaching in the, 115 Home, Family Worship in the, 108 Home, Hymns and Prayers in, 117 Home, Modern Features of the, 109 Home, Necessity for Improving the, 122 Home, Place of the, in Social Life, 119 Home, Practical Piety in the, 118 Home, Religious and Moral Instruc- tion in the, 111 Home, Religious Influence of the, 121 Horr, George E., 164, 319, 321, 323, 330, 340 Discussion: The Promotion of Religious and Moral Education, 164 Horton, Edward A., 244, 321, 326 Discussion: The Scope and Pur- pose of the New Organization, 244 I Inspiration of the Bible, The, 80 International Sunday-School Asso- ciation and the Uniform System of Lessons, 203 International Sunday-School Asso- ciation, Relation of the Religious Education Association to the, 270, 277, 288 J Jones, Lester B., 319 K Keigwin, A. Edwin, 173, 324 Prayer, 173 Kirg, Henry Churchill, 66, 298, 301, 320, 321, 327, 331, 344 Address: Religious Education as Conditioned by Modern Psychol- ogy and Pedagogy, 66 Kirkland, J. H., 241, 304, 313, 319, 321, 326, 331, 344 Discussion: The Scope and Pur- pose of the New Organization, 241 Knorr, Charles, 329 RELIGIOUS EDUCATION ASSOCIATION L Lesson-Helps and Text-Books for the Sunday School, 200 Libraries for Sunday-School Teach- ers and Pupils, 36 Life in its Larger Meaning, 159 Little, Charles J., 279, 298, 329 Discussion: The Relation of the the New Organization to Existing Organizations, 279 Loba, J. F., 119, 313, 323 Address: Religious and Moral Education through the Home, 119 M McCarrell, A. F., 319 Mackenzie, William Douglas, 102, 302, 313, 321, 331, 344 Discussion: The Modern Concep- tion of Religious Education, 102 Man’s Nature, Essential Unity of, 68, I00 Mathews, Shailer, 186, 298, 299, 301, 397, 322, 330, 345 Address: The Curriculum of Study in the Sunday School, 186 McDowell, William F., 286, 302, 329, 330, 341 Discussion: The Relation of the New Organization to Existing Or- ganizations, 286 McMillen, W. F., 299, 301, 306, 313, 322 Meeser, Spenser B., 227, 322, 325, 350 Prayer, 227 Members of the Religious Educa- tion Association, 355 Merrill, George R., 277, 303, 313, 319, 329, 351 Discussion: The Relation of the New Organization to Existing Organizations, 277 Merrill, William P., 103, 308, 313, 321, 331, 344 Discussion: The Modern Concep- tion of Religious Education, 103 Messer, L. Wilbur, 284, 303, 313, 329, 331, 344 Discussion: The Relation of the New Organization to Existing Or- ganizations, 284 Miller, Rufus W., 217, 321, 325 Discussion: Religious Education Through the Sunday School, 217 Minister: His Responsibility for Re- ligious Education, 19 GENERAL INDEX Minister, Relation of, to the Sunday School, 183, 213 Ministry, Teaching Function of the, 211, 218 Minutes of the Convention, 317 Moral and Religious Instruction in the Public Schools, Six Ways of Giving, 142 Moral Instruction in the Public Schools, 129, 142, 166, 172 Moral Instruction, Necessity for, in Public Schools, 164 Morality and Religion; Can They be Separated? 124 Morehouse, Frederick C., 259, 326 Informal Discussion: The Scope and Purpose of the New Organi- zation, 259 Moxom, Philip Stafford, 101, 262, 303, 321, 326, 328 Discussion: The Modern Concep- tion of Religious Education, Io1 Informal Discussion: The Scope and Purpose of the New Organi- zation, 262 Music, Importance of Sacred, in Public Schools, 135 Mutch, William J., 219, 305, 325 Discussion: Religious Education Through the Sunday School, 219 N Norton, A. Wellington, 263, 326 Informal Discussion: The Scope and Purpose of the New Organi- zation, 263 O Officers of the Religious Education Association, 340 Pp Parental Responsibility for the Re- ligious Welfare of Children, 34 Patton, Cornelius H., 305, 321, 328 Pearson, Charles W., 261, 326 Informal Discussion: The Scope and Purpose of the New Organi- zation, 261 Pease, George W., 250, 302, 326, 349 Discussion: The Scope and Pur- pose of the New Organization, 250 Pedagogy of Religious Education, The, 60 Pellett, Clarence, Mrs., 323 Person, Value and Sacredness of the, 78 419 Personal Association, Religious Im- portance of, 72 Personal Influence in the Sunday School, 105 Personality, Modern Religious Em- phasis upon, 104 Piety in the Home, 118 Pratt, Waldo S., 322, 329, 354 Prayer, 329 Prayers and Hymns in the Home, 117 Psychological Conception of Play, 162 Psychological Principles for Reli- gious Education, 67 Psychology in its Relation to Reli- gion, 60 Psychology, Its Message to Reli- gion, 78 Psychology, Two Great Inferences from, 68 Public Schools, Difficulties of Reli- gious Instruction in, 139, 164, 166 Public Schools, Importance of Sacred Songs in the, 135 Public Schools, Moral Instruction in, 124, 129, 142, 164, 166, 172 Public Schools, Necessity of Sys- tematic Moral Instruction in, 169 Public Schools, Religious Education in, 16, 124, 140 Public Schools, Religious Exercises in, 131 Public Schools, Retirement of Re- ligious Instruction from, 124 Public Schools, Six Ways of Giving Moral and Religious Instruction in, 143 Public-Schoel Teachers Should be Trained to give Moral Instruc- tion, 130 Public Schools Brotherhood, 71 Public-School Teachers, Religious and Moral Instruction by, 38 Public Schools, What~ Religious Truths can be Taught in the, 140 R Religion an Essential Eiement in Education, 46, 124 Religion and Morality, Can They be Separated ? 124 Religion, Dangers which Threaten, 102 Religion, Highest Development of, in the Bible, 82 Religion, Historical Growth of, 89 Teach a Real 420 Religion, Social Functions of, 70 Religion, The Bible the Natural Text-Book of, 82 Religion, The Growth and Concep- tion of, 53 Religion, The Philosophy of, 47 Religion, The Reality of, ror Religion, What Truths of, Can be Taught in the Public Schools, 140 Religious and Moral Consciousness Reached in Association with Oth- ers, 72 Religious and Moral Education in the Public Schools, 38 Religious and Moral Education, The Aim of, 78 Religious and Moral Education, The Next Step Forward in, 30 Religious and Moral Education Through the Home, How to Pro- mote, 112 Religious and Moral Education Through the Public Schools, 170 Religious and Moral Instruction in the Public Schools of Europe, 134 Religious and Moral Instruction in the Public Schools, Six Ways of Giving, 142 Religious and Secular Training, Difference Between Methods Used in, 27 Religious Doubt, Conditions Which Lead to, 63 Religious Education Advocated by Modern Pedagogy, 126 Religious Education as a Social Force, 10 Religious Education Association, Constitution of the, 334 Inception of the, 297 Members of the, 355 Offcers of the, 340 Relation of, to Existing Organi- zations for Moral and Religious Education, 269, 279, 284, 286, 289 Relation of, to the International Sunday School Association, 270, 277, 288 Relation of, to the Young Men’s Christian Association, 284 Relation of, to the Young People’s Societies, 272 Scope and Purpose of the, 230, 241, 244, 247, 250, 255, 259, 261, 262, 263, 265 What the Character of the Organi- zation Must be, 29 RELIGIOUS EDUCATION ASSOCIATION Religious Education, Duty of the Church toward, 208 Religious Education, Expressive Activity in, 74 Religious Education, Four Steps in, 35 Religious Education in Colleges, 37 Religious Education in the Public Schools, 16 Religious Education, Is the Minister Responsible for, 19 Religious Education is the Whole, General Education the Part, 49 Religious Education, Modern Em- phasis on Personality in, 104 Religious Education, Narrow Basis of Some Types of, 152 Religious Education, Never Mere Knowledge or Learning, 68 Religious Education of the Child, The, 45 Religious Education, Personal Asso- ciation in, 70 Religious Education, Practical Train- ing in, 8 Religious Education, Six Reasons for a Forward Step in, 24 Religious Education, Spirituality as a Feature of, 158 Religious Education, The Aim of, 81, 102 Religious Education, The Chief Means of, 69 Religious Education, The Funda- mental Principle of, Io Religious Education, The Growth of, in America, 32 Religious Education, The Larger Conception of Life in, 159 Religious Education, The Right Idea of Salvation for, 157 Religious Education, The Spirit of, 78- Religious Education, Three Essen- tial Branches of, 151 Religious Education Through the Young People’s Societies, 9 Religious Element in the National Education, The, 222 Religious Exercises in the Public Schools, 131 Religious Instruction in the Public Schools, 139, 140, 164, 166 Religious Instruction, Sunday-School Organization for the Purpose of, 175 Religious Knowledge and Experi- ence, Gradual Development of, 61 GENERAL INDEX Religious Thought and Doctrine, A Period of Transition in, 6 Religious Training, Existing Meth- ods of, 51 Religious Training of Children, The Responsibility of Parents for the, 33 Religious Work, The Best Prepara- tion for, 59 Rhees, Rush, 80, 298, 303, 320, 321, 330, 352 Address: Religious Education as Affected by the Historical Study of the Bible, 80 Robinson, George L., 298, 299, 301, 303, 314, 319, 321, 331, 344 S Salvation, The True Conception of, 157 Sanders, Frank K., 200, 297, 301, 314, 317, 319, 321, 322, 324, 330, 332, 340 Address: Lesson-Helps and Text- Books for the Sunday School, 200 Scriptures, Misinterpretation of the, 26 Service for Others, Religious Value of, 75 Sigmund, William S., 324 Sisson, Edward O., 265, 306, 315 Informal Discussion: The Scope and Purpose of the New Organiza- tion, 265 Smith, Fred B., 42, 319, 321 Prayer, 42 Snedeker, Charles H., 317, 331, 342 Social Influence of the Home, 119 Society as an Organism, 58 Spirituality, The Larger Idea of, 158 Starbuck, Edwin D., 52, 320, 322, 329; 349 Address: Religious Education as a Part of General Education, 52 Stearns, Wallace N., 307, 315, 341 Stewart, George B., 108, 302, 322, 323, 332, 346 Address: Religious and Moral Education Through the Home, 108 Stuart, Charles M., 308, 315, 322, 326, 347 Sunday, Change of Attitude toward, 109 Sunday School, Absence of Men from the, 208 Sunday School, A Saturday Session of the, 218 421 Sunday School as an Agency for Promoting Home Instruction, II4 Sunday School, Better Equipment Needed in the, 177 Sunday School, Chief Aim of the, 54 Sunday School, Duty of the Church to the, 208 Sunday School, Elective Courses of Instruction in the, 192 Sunday School, Gradation of Pupils in the, 179 Sunday School, Historical Study of the Bible in the, 205 Sunday School, Improvement in the, 35 Sunday School, Insufficient Accom- modations for the, 176 Sunday School, Lack of Discipline in the, 179 Sunday School, Method of Grada- tion in the, 183 Sunday School, More Time Needed for the, 218 Sunday School, Necessity of Grada- tion in the, 21 Sunday School, Paid Instruction in the, 209 Sunday School, Personal Influence in the, 105 Sunday School, Predominance of Women Teachers in the, 208 Sunday School, Prescribed Courses of Instruction in the, 192 Sunday School, Provisions for Better Teaching in the, 177 Sunday School, Relation of the Minister to the, 183 Sunday School, The Teacher the Crucial Factor in the, 251 Sunday School, Teaching Staff of the, 207 Sunday School, Uniform Lessons in the, 187 Sunday School, Unused Forces in the, 208 Sunday School, Usefulness of Hymns and Songs in the, 225 Sunday School, Usefulness of Pub- lic School Teachers in the, 214 Sunday School, Voluntary Character of Instruction in the, 207 Sunday-School Architecture, Neces- sary Improvements in, 180 Sunday-School Curriculum, The, 55, 186, 198 Sunday-School Curriculum, A Grad- ed, 191, 194, 220 422 Sunday-School Curriculum, A Semi- graded Type of, 189 Sunday-School Curriculum, Three Forms of the, 187 Sunday-School Instruction, Benefits to, from a Comparison with Secu- lar Instruction, 214 Sunday-School Instruction, Defects of Volunteer, 208 Sunday-School Instruction, Need of Light and Power in, 224 Sunday-School Instruction, Present Great Progress in, 205 Sunday-School Instruction, Relative Importance of Lesson-Helps and Text-Books in, 200 Sunday-School Instruction, The Sup- plemental Lesson in, 217 Sunday-School Lesson-Helps and Text-Books, 200, 202 Sunday-School Lesson-Helps, Bad Effects of Poor, 219 Sunday-School Lesson-Helps, Re- lation of the International Sunday School Association to, 201 Sunday-School Organization as a Means and not an End, 175 Sunday-School Organization for the Purpose of Religious Instruction, 175 Sunday-School Organization, Right Grouping of Forces in, 180 Sunday-School Organization, Seven Radical Defects of, 176 Sunday-School Teacher, Assistance for the, 253 Sunday-School Teacher, His De- pendence Upon Lesson-Helps Sunday-School Teacher, Improve- ment of the, 17 Sunday-School Teachers, Qualifica- tions of the, 214 Sunday-School Teacher, Training of the, 106 Sunday-School Teachers, Church Should Furnish Training for, 213 Sunday-School Teachers, Need of Better Lesson-Helps for, 220 Sunday-School Teachers, Source of Supply of, 207 Sunday-School Teachers, Their De- pendence Upon Lesson-Helps, 219 Sunday-School Teachers, Working Libraries for, 36 Sunday -School Text-Books, The Best Form of Lesson-Helps, 221 Sunday School and Home, The Re- lation of, T10 RELIGIOUS EDUCATION ASSOCIATION Supplemental Lessons in the Sun- day School, 217 T Taylor, Graham, 331, 351 Teachers, Qualifications of Sunday- School, 214 Teaching Staff of the Sunday School, The, 207 Terry, Milton S., 315, 321, 325 Prayer, 228 Text-Books and Lesson-Helps in the Sunday School, 200 Text-Books for the Sunday School, Usefulness of, 221 Theology, Children’s Capacity for, 62, 77 Theological Instruction of Children, 117 Theological Seminaries and the Ministry of Teaching, 211 Thurber, Charles H., 124, 321, 323, 348 Address: Religious and Moral Education Through the Public Schools, 124 U, V, W Uniform Sunday-School Lessons and the International Sunday School Association, 203 Votaw, Clyde W., 297, 299, 301, 302, 316, 317, 322, 331 Willett, Herbert L., 88, 297, 299, 301, 304, 316, 321, 344 Address: Religious Education as Affected by the Historical Study of the Bible, 88 ¥. Young, Jesse B., 325, 352 Young Men’s Christian Association, Bible Study in the, 149 Young Men’s Christian Association, Relation of the Religious Educa- tion Association to the, 284 Young Men’s Christian Association, Religious Education Through the, 148 Young People, Right Idea of Amuse- ments for, 161 Young People, Special Problems of, 158 Young People’s Societies, ‘Relation of the Religious Education Asso- ciation to the, 272 Young People’s Societies, Religious Education Through the, 9, 148 Tn