N>^ 
 
 lUN 3 1918 
 
 *^r%.' AAA • fiv 
 
 Harper, William Allen, 1880- 
 The new church for the new 
 time 
 
 BR 121 .H4 
 
The New Church for 
 the New Time 
 
By 
 
 Prof, ff^tlliam A. Harper 
 
 The New Church for the 
 New Time 
 
 i2mo, cloth, net 75c. 
 Prof. Harper believes in the future of 
 the Church of Christ and justly regards 
 it as the one great factor for the ultimate 
 saving of a storm-tossed world. His book 
 is a well-balanced plea for the adoption 
 by the Church of a great social-serving, 
 uplifting program calculated to give an 
 added impetus to her spiritual functions, 
 and a new vigor to her temporal agencies. 
 
 The New Layman for the 
 New Time 
 
 A Discussion of Principles 
 i2mo, cloth, net 75c. 
 Outlines from a layman's standpoint, 
 the underlying principles which should 
 animate the modern layman. The author 
 confines himself to a discussion of these 
 principles rather than to a survey of 
 methods. 
 
The New Church for 
 the New Time 
 
 A Discussion of Principles nV^^' ^'0^^ 
 
 N 3 191R 
 
 WILLIAM ALLEN HARPER, LL.D. 
 
 President of Elon College 
 
 Author of Preparing the Teacher'' ''The Making 
 
 of Men y^ *'The New Layman for the New 
 
 Time;' etc. 
 
 Introduction by 
 CHARLES S. MACFARLAND 
 
 New York Chicago 
 
 Fleming H. Revell Company 
 
 London and Edinburgh 
 
Copyright, 1918, by 
 FLEMING H. REVELL COMPANY 
 
 New York : 1 58 Fifth Avenue 
 Chicago: 17 North Wabash Ave. 
 London: 21 Paternoster Square 
 Edinburgh : 75 Princes Street 
 
To 
 
 The One Unconquerable Force in the Worlds 
 
 The Church of Our Christ, 
 
 Against Which 
 
 ''The Gates of Hell Shall Not Prevail;' 
 
 In Full Expectation 
 
 That She Will Valiantly Enter and 
 
 Abtmdantly Satisfy 
 
 The New Time 
 
Introduction 
 
 TO keep abreast of the age without losing 
 the gathered forces of the ages is the 
 task and duty of the Christian Church 
 and the Christian minister. 
 
 Truth is eternal. Its life is progressive and it 
 experiences a diversity as significant as its own 
 unity. 
 
 I have thus read President Harper's books with 
 gratification, especially because each succeeding 
 volume bears witness to the progress of his own 
 thought and his increasing light. The spirit and 
 atmosphere are the elements that give a book its 
 highest value. 
 
 This volume interweaves statements of prin- 
 ciple and suggestions for action. It is stimu- 
 lating both in its ideals and its ideas. President 
 Harper does not lose his spiritual light and 
 evangelical spirit as he seeks to wend his way 
 along the pathway of practical activities. This is 
 noticeable in his treatment of social duties. 
 
 At heart all human life is spiritual, and while 
 the Gospel must glorify the fruits of the spirit it 
 must not forget the spirit itself. There is a tend- 
 ency to-day to obscure this truth and to over- 
 magnify environment over the inward life. The 
 
 9 
 
JO INTRODUCTION 
 
 Kingdom of God will not appear simply by 
 doubling men's wages with no reference to con- 
 scientious service. The Kingdom of Heaven 
 will not come through shorter hours of labor, 
 without regard to the moral uses of leisure. 
 Social regeneration will not be performed by 
 building better houses if there is no concern for 
 better men and women and homes within those 
 houses. 
 
 At the same time, while the life is more than 
 meat, we must also remember that the meat is 
 necessary to the life. Our social reformers are 
 right in reaching up towards the heavenly 
 through the earthly. While, with the one hand, 
 we seek to transform the hearts and characters 
 of men, we must, with the other, seek to gain for 
 them human justice. 
 
 No social program will ultimately avail that is 
 not expressed in terms of the spirit. The inward 
 and the outward life must reflect each other. 
 Our modern social movements will be good and 
 abiding only as they are the revelation of the di- 
 vine mind, as ** In Him they live and move and 
 have their being." 
 
 One weakness of our social reformers is that 
 of substituting the circumference for the center, 
 of dealing in effects without sufficient thought 
 of ultimate causes. So while religion without 
 humanity is sad, it is equally sad to have a hu- 
 manity without religion. Such a humanity is 
 
INTRODUCTION it 
 
 transitory and specious. Our real social leaders 
 to-day are not those men and women who, in 
 their blind zeal, would substitute humanity for 
 religion, who would displace the Christian re- 
 ligion by the club and social settlement, and who 
 neglect spiritual truth in the supposed interest 
 of human comfort Our real leaders are those 
 men who have a profound faith in God who 
 loves men, and whose love of mankind is an ex- 
 pression of their faith in the Eternal. 
 
 Jesus is the sovereign example of a well-bal- 
 anced mind and heart. He fed. He healed, He 
 comforted men, He rebuked the rich with great 
 severity, but He was always saying that the life 
 was more than the meat. He was always lead- 
 ing men towards the fulfillment of their life in 
 God. His whole life is a picture of the blending 
 of religious faith with human sympathy, two 
 elements which in Him God hath joined together 
 and which by man should not be rent asunder. 
 
 It is sad to see men and women in religion 
 trying to save themselves and forgetting all the 
 rest of the world except perhaps their own 
 charmed and chosen circle. It is just as sad to 
 find men trying to save the world without any 
 vision beyond their own horizon and with no 
 strength stronger than their own. We are living 
 in both eternity and time, we must seek both the 
 geisteS'leben and the ivelt-anschaiiung ^ to use 
 Eucken's classic terms. 
 
12 INTRODUCTION 
 
 In the religion of Jesus we find the sense of 
 finality, of ultimate reality, and thus of last re- 
 sort. The knowledge, the sense and the reality 
 of the infinite lie behind our moral universe. 
 Human life, without this consciousness, is vain 
 and void. In the last analysis it is without 
 meaning and interpretation, unless with the 
 psalmist we can say, " In Thy light do we see 
 light." No human problem receives its satis- 
 factory answer except by the light of the divine. 
 As the psalmist put it : ** Not until I went into 
 the sanctuary of God did I understand." 
 
 " He went out into a mountain to pray, and 
 continued all night in prayer to God. 
 
 "And when it was day ... He came 
 down . . . and stood in the plain . . . 
 there went virtue out of Him, and healed them 
 all." 
 
 Thus, with the Master, he who does the work 
 of an unselfish ministry in the daylight hours 
 must find his way back, at eventide, to the 
 sources of his refuge and his strength ; there is 
 no lasting, perfected social service without its 
 commensurate spiritual culture, and the one will 
 be as real and abiding as the other is deep and 
 reverent. 
 
 This volume, largely because of its balance, is 
 thus a waymark upon the road of transition 
 which the Christian Church is travelling and 
 thus helps us to chart the way. Its author is 
 
INTRODUCTION J3 
 
 notable for the manner in which he keeps his 
 eye confidently upon the goal, while at the same 
 time he looks about with discernment upon the 
 great movements of his day and generation. It 
 is thus the awakening voice of a man who is 
 himself awake to those currents of human life 
 which affect and largely determine the course 
 and destiny of the Christian Church, For these 
 causes I am glad of the privilege of introducing 
 it to its readers. 
 
 Charles S. Macfarland. 
 

 Contents 
 
 
 
 Foreword ..... 
 
 17 
 
 L 
 
 Its Principles .... 
 
 25 
 
 II. 
 
 Its Gospel 
 
 47 
 
 III. 
 
 Its Physical Plant 
 
 67 
 
 IV. 
 
 Its Church Year .... 
 
 96 
 
 V. 
 
 God's Presence— Its Power and 
 
 
 
 Hope , 
 
 117 
 
 
 Appendix ...... 
 
 139 
 
 15 
 
Foreword 
 
 THESE are crisal days. The world is 
 rapidly changing, both in its ideals and 
 in its emphases. The supreme struggle 
 of human history is being decided on the battle- 
 fields of the earth, and on the sea, and in the air. 
 Life will never be the same when the battle-flags 
 have been furled, nor will its institutions. Ele- 
 mental changes, reconstructions that shall really 
 reconstruct, are imminent. For a thousand years 
 men will look back to this day as marking a turn- 
 ing point in human progress. 
 
 These changes will most assuredly vitally 
 relate themselves to the governments of the 
 world and to the industrial life of their citizens. 
 The men of America who survive the trench war- 
 fare will return home and demand a new social 
 and industrial order — an order which they will 
 fashion and share. They will dominate our 
 elections and dictate our life for a generation, just 
 as did Grant's and Lee's veterans, only more so. 
 And in that hour the Church will not escape. It 
 ought not to escape. It ought not to wish to es- 
 cape. Before the giant tragedy involving the 
 world in this holocaust of blood and slaughter 
 was staged, there was a muttering discontent 
 
 17 
 
J8 FOREWORD 
 
 with the Church, nay more, open and insistent 
 criticism and that too by those who loved her. 
 The new time that shall succeed the awful 
 carnage and fell desolation of our war-ridden day 
 shall demand and will receive a new Church. 
 
 The noble protest of the leading laymen of 
 the Methodist Episcopal Church, South, against 
 the bishopric of that splendidly efBcient body of 
 Christian workers is evidence that democracy is 
 not only to obtain in government, when the new 
 time is fully come, but that it is to baptize the 
 Church of Christ itself with a new freedom. The 
 death-knell of autocratic rule is sounded, and it 
 must go, in Church, in industry, in State, in 
 every institution serving the life of men. We 
 are to learn in everything to respect the sov- 
 ereignty of every man and to esteem each as a 
 prince and a king. The Church will insist with 
 Peter and John that all men are brothers and 
 that all Christians are ** kings and priests unto 
 God." Woe to any autocrat who essays to lord 
 it over God's freemen in this new time I 
 
 The new Church will arise, strong and power- 
 ful, with healing in her wings, knowing and 
 understanding her Lord's prayers — the one He 
 taught His disciples and the one He prayed 
 Himself — and comprehending their implications. 
 The prayer Jesus taught His disciples is a social 
 prayer. It is " our Father." We seek " oiw daily 
 bread." We ask forgiveness for '• our debts," or 
 
FOREWORD J9 
 
 " 0U7' trespasses," as ** we forgive those who tres- 
 pass against us^^ or as " we forgive our debtors." 
 We petition the Lord to "lead us not into 
 temptation " and to " deliver us from evil." No 
 social worker could desire a more thoroughly 
 social prayer than this, and according to this 
 pattern we are to pray, and we will 1 The spirit 
 of this prayer, the spirit of Brotherhood, will per- 
 meate the new Church and glorify it as the 
 servant of God and of His children. 
 
 And that wonderful outpouring of His soul to 
 the Father in the hour preceding His agony, the 
 real Lord's prayer, will be central in the Church 
 of the new time. Its spirit is to be the spirit ani- 
 mating, making alive and fruitfully efficient, the 
 new Church. And what is its spirit ? The one- 
 ness of God's people with each other, as Jesus 
 and His Father are one. We shall sink our 
 differences in the urgency of the crisal times 
 ahead.^ We shall learn the pure joy of Christian 
 fellowship in a united service. Already the war 
 has brought us together. Protestants, through 
 the Federal Council of Churches of Christ in 
 America, and Catholics, through the accredited 
 representatives of their Hierarchy, worked side 
 by side and in perfect accord to have the number 
 of chaplains for the National Army kept at one 
 for every 1,200 enlisted men. It was beautiful 
 
 1 As evidence further witness the Pittsburgh Congress, October, 
 191 7, and its findings. 
 
20 FOREWORD 
 
 to behold the representatives of these two great 
 and powerful branches of the Church of our 
 Christ in common presenting their petition to the 
 U. S. Senate, to President Wilson, and to Secre- 
 tary Baker. '* Behold how good and how pleas- 
 ant it is for brethren to dwell together in unity." 
 In our new time the dew shall fall on our spiritual 
 Hermon, the new Church, and on her the Lord 
 shall command ** the blessing, even life for ever- 
 more," because she shall have learned to give 
 answer in her organic Hfe to the noble petition 
 of her Master with reference to His followers — 
 " that they be one, as we are one," '' that they all 
 may be one ; as thou. Father, art in me, and I in 
 thee, that they also may be one in us." In that 
 day all men shall believe that God really sent 
 Jesus and in that day too glory shall fasten itself 
 permanently on the banners of the Church, — 
 
 Provided the Church shall also have learned 
 the real Golden Rule. What is commonly known 
 as the Golden Rule is the high w^ater-mark of 
 Hebrew prophetic and legal teaching. It is not 
 the New Testament standard, which soars above 
 it in the majestic splendor of its outreach and in- 
 take. Jesus makes this perfectly plain, when in 
 the Sermon on the Mount He says : " Therefore 
 all things whatsoever ye would that men should 
 do to you, do ye even so to them." Why? 
 " For this is the law and the prophets." Jesus 
 does not offer this rule as His distinctive teaching 
 
FOREWORD 2J 
 
 in the realm of social morality. His command- 
 ment, the eleventh commandment that fulfills and 
 completes all other commandments perfecting all 
 law and all prophecy, setting up the final standard 
 of Christian duty, is high and lifted up above this 
 summary of Hebrew moral aspiration given in 
 His early ministry. His standard is found in 
 John 15 : 12 and into it gathers the essence of 
 spiritual life. In this splendid moment the 
 Heavens open and the pathway to its eternal 
 haven is made plain. It is the path of love, not 
 selfish love, not human love, not even mother 
 love. It is divine love. It is that fine word so 
 characteristic of the prophet Hosea, hesedh, love, 
 mercy, loving kindness, all three of these, and 
 with the added idea of voluntary sacrifice because 
 of love for others. It is the most majestic utter- 
 ance in the literature of the world. It is the con- 
 summation of the human life of the Son of God. 
 Hear His command, O Church of the new time, 
 hear it and live. ** This is my commandment, 
 that ye love one another, as I have loved you." 
 Let the Church hear this commandment and 
 practise it, and the Kingdom will speedily come. 
 Other elements of change, too, will enter into 
 the new Church for the new time. As a layman 
 who loves the Church views them they are de- 
 picted in the succeeding pages. The ideas 
 therein set forth have ripened gradually as the 
 author has studied and thought and prayed and 
 
22 FOREWORD 
 
 undertaken to do his bit for the Kingdom. He 
 has in this book, as in his previous writings, con- 
 fined himself to principles, leaving methods to be 
 worked out and applied locally as the Spirit 
 shall lead. There has been joy in the writing of 
 this volume and it is sent forth with the earnest 
 prayer that God may use it to stir the Church 
 into a realization of the grave crisis we face and 
 to point the way for the ingress of a new Church 
 that shall mightily serve Him and the interests 
 of His Kingdom in our new time. 
 
 ONWARD TO PERFECTION 
 
 <* Blest is the man of high ideals, 
 
 Who fails to-day, to-morrow, and for days to 
 
 come, 
 But never lowers his standards, nor surrenders 
 
 to defeat. 
 Till hand and foot, till eye and ear. 
 Till vocal chord and tongue, 
 Till mind and heart are disciplined, 
 And all abilities of body and of soul 
 Are marshalled by the will 
 And move onward to the drum-beat of perfection. ' 
 
The Texts of this Book! 
 
 " If you will not hold fast, verily you shall 
 not stand fast," — Isaiah. 
 
 ** The brotherhood of mankind must no 
 longer be a fair but empty phrase ; it must 
 be given a structure of force and reality. 
 The nations must reahze their common life 
 and effect a workable partnership." 
 
 — IVoodrow Wilson. 
 
 « The nineteenth century made the world 
 into a neighborhood ; the twentieth century 
 will make it into a brotherhood." 
 
 — Joseph Cook, 
 
THE MAN FOR THE NEW TIME 
 
 Have you done things worth while, have you drifted along. 
 Have you filled it with sighs, have you filled it with song. 
 Have you helped when you should, have you tried to do 
 
 right. 
 Have you struggled for good, or just fought on for might ? 
 
 Have you given your hand to some fellow in need. 
 Have you sneered at the man who was not of your creed. 
 Have you been open-hearted and ready to do. 
 Have you tried to be just, have you tried to be true ? 
 
 In your judgment of men, have you been always fair. 
 Have you learned to forgive in the face of despair. 
 Have you fought against greed, or succumbed to its lust. 
 Have you learned what it means to protect and to trust f 
 
 Oh, it's easy to preach and it*s easy to tell 
 Of the other chap's faults — but our own faults, ah, well ! 
 We are cowards at times, and the truth, you will find. 
 Is a thing we dislike, for it's rather unkind. 
 
 But the Past, let it rest. Give a thought to To-day, 
 And To-morrow, as well, for the Time's growing gray ; 
 Do the things that you should, do the best that you can. 
 Crown your life with good deeds — be a red-blooded 
 
 MAN ! 
 
 — W. Dayton Wegefarth. 
 
ITS PRINCIPLES 
 
 CHRIST speaks specifically of the Church 
 but twice. The Kingdom of Heaven, 
 the Kingdom of God— these are His 
 favorite designation of the new order He came 
 to establish. The Church has always desired to 
 
 identify itself with the Kingfdom. 
 The Church vs. . ^. , 
 
 the Kingdom ^^ ^^ery generation many who 
 
 reverence the Kingdom have 
 found the fellowship their souls craved outside 
 the Church. This situation is more pronounced 
 to-day than in any previous age. Christ was 
 never the acknowledged Leader of men and 
 movements, the Incarnation of their ideals, as 
 He is to-day. The Church has never been more 
 repudiated, more ridiculed, more execrated than 
 in this present era. Men love Christianity. They 
 detest Churchianity, They bless and revere the 
 Christ. They damn and anathematize His Church. 
 Why? 
 
 Because the Church is self-centered. Because 
 it is more interested in theology than in men. 
 
 Because its salvation is for safety 
 Why Men Execrate j ^ r • r) 
 
 the Church ^^^ ^^^ ^^^ service. Because it 
 
 is more concerned for the con- 
 tinuation of its services than for the investment 
 
 25 
 
26 THE NEW CHURCH 
 
 of its resources in methods of service. Because it 
 is the champion of the status qico, a reactionary 
 rather than a progressive influence in society. 
 Because it trusts to organization rather than to 
 sacrifice, than to agony of heart, than to travail 
 of soul, that the world may see its Lord's glory. 
 Because it has denied its Founder's doctrine of 
 the Brotherhood of Man based on the Father- 
 hood of God. Because, becausey BECAUSE, but 
 these are enough. Whoever has attended a 
 gathering of working men in a great theatre on 
 a Sunday afternoon and heard them lustily 
 applaud the name of the Captain of our Salva- 
 tion and as lustily hiss the mention of His Church, 
 whoever has had this startling experience 
 knows that the Church in our day faces a crisis 
 such as has never before threatened organized 
 Christianity in any of its twenty centuries. 
 
 And we cannot disregard, we dare not attempt 
 to disregard the ominous situation. The forces 
 These Critics Must ^^ ^^ Kingdom without are call- 
 Be Won to the ing to the forces of the Kingdom 
 Church within the Church, are calling for 
 a frank discussion of their arraignment and they 
 will be heard. We do not admit that the mili- 
 tant " withouters " are right. Their grievances 
 are satiable. The Church can win these men to 
 active cooperation with her in her desire to 
 hasten the millennium. She has taught the prin- 
 ciples they defend. Their presence at her door 
 
ITS PRINCIPLES 27 
 
 is the fruitage of her own sowing. She has a 
 right to harvest their splendid zeal and conserve 
 it to her own righteous ends. These men need 
 to get a new conception of her place, her right- 
 ful place let me say, in the Kingdom, her cen- 
 tral, dynamic station as its heart. I am praying 
 as one that loves the Church that she may weather 
 this crisis, as she has many another. My hand 
 and my heart are with her in the effort. But 
 there must be a basis of agreement if she wins 
 these men and some readjustments in concept, 
 aim, and methods. 
 
 No man must be presumptuous enough to 
 claim to know the panacea for our present situ- 
 ation. The issues involved are 
 And So Let Us involuted and also convoluted. A 
 
 Begin r . . 
 
 maze of mtricate mtertwmmg pre- 
 vents that clarified discernment which the 
 prophet in every age must have before he can 
 confidently preface his proposals with a ** Thus 
 Saith the LordP At most we can but indicate 
 the direction to be taken. In that spirit we shall 
 with many misgivings undertake to blaze the 
 trail, leaving for the skilled engineers who follow 
 the duty of constructing the way of the Lord and 
 to make its paths straight. 
 
 And in the first place let us say that the Church 
 needs frankly to acknowledge its mortality. The 
 individual Christian may hope for immortal life, 
 but the Church never. Her only hope is to 
 
28 THE NEW CHURCH 
 
 serve well in this life the men and women, boys 
 
 and girls, and the dumb creatures whom God has 
 
 The First Need is created. And in this work, this 
 
 for the Church to glorious work, she is assured of 
 
 Recognize Her victory, for " the gates of hell shall 
 
 True Mission ^^^ ^^^^^^^ „ ^^^^^^^ ^^^ g^^ j^ 
 
 heaven the Church has no more place than Satan. 
 He was cast out, and we read in the Revelation 
 that there is to be no temple in the New Jerusa- 
 lem. There will be no need for one. Its work 
 of preparation, of redemption, will have been 
 perfectly wrought. The Church will have meted 
 out its service, and will have disappeared in the 
 Kingdom. A correct conception of her place 
 should hearten the Church to realize her program 
 in the world. She is the organized body of 
 Christ's followers, organized not for her own 
 sake, but to plant His Kingdom firmly in every 
 heart. She is to use her every power to upbuild 
 the Kingdom, make it universal, and render her- 
 self in the end supernumerary. When the Church 
 gets this conception of herself as servant ineradi- 
 cably engrafted into her life, no one can truth- 
 fully charge that she is endeavoring primarily to 
 enlarge herself — that self-perpetuation is her 
 major business. Growth will come to her, of 
 course, just as soul-enlargement comes to every 
 man who gives himself in service to his fellows. 
 But growth will be the by-product, not the cen- 
 tral aim in her organization. In the light of this 
 
ITS PRINQPLES 29 
 
 principle the success of evangelism will not be 
 in the number of conversions and of additions to 
 the Church, but in the spirit of service it quick- 
 ens in the church constituency. When that 
 spirit permeates the life of the Church, no minis- 
 ter will oppose such gospel team work as that in 
 Wichita, Kansas, or Cleveland, Ohio, on the 
 ground that it takes the leading members away 
 from the preaching service, for then the minister 
 will rejoice that his proclamation of the way in 
 Christ has sent his men out to make them lead- 
 ing me7i indeed, leading their brothers to Christ. 
 When that spirit has Pentecostalized the Church, 
 it will teach not only the Christian stewardship 
 of wealth, by which it lays claim to one-tenth for 
 its own purposes, but the Christian trusteeship 
 of wealth, by which it will teach that all wealth 
 is under obligation to all of man and of every 
 man. Such a Church will stand the acid test for 
 its gospel. It will proclaim, it will incarnate the 
 vital gospel, pure and unadulterated, not a dena- 
 tured variety pandering to the prejudices of in- 
 fluential supporters. It will most succeed where 
 it most gives itself. Like the Moravians, its re- 
 sources will be expended elsewhere than on keep- 
 ing its own machine oiled and in operating con- 
 dition. I know churches that are animated with 
 this spirit. It is heaven to come under their in- 
 spiration. I want that every church everywhere 
 shall be so dispositioned. When they have thus 
 
30 THE NEW CHURCH 
 
 become John-the-Baptistized, the way of their 
 Lord will be prepared and He will come again 
 and His holy angels with Him. God hasten the 
 coming of that grand and glorious day ! 
 
 And now let us consider the preacher, the pas- 
 tor, the minister. I much prefer to call him the 
 Then the Ministry minister, both because that word 
 Must Revise Its in its origin signifies the function 
 Plans. It Will Preach, of the man— he is to be a servant 
 ® y — and because also the functions of 
 the preacher and the pastor ought not to be 
 wholly delegated to him. A short while ago I 
 published in a book on the layman ^ my views on 
 the relation of the layman and the minister. It 
 fell into the hands of a devoted worker who wrote 
 that he regretted to see any tendency in our time 
 to exalt the layman at the expense of the preacher.^ 
 
 ' " The New Layman for the New Time." Fleming H. Revell 
 Co., 158 Fifth Avenue, New York City. Price 75 cents. 
 
 2 " Dr. Harper is a layman and writes this book to stimulate the 
 awakened interest of laymen in all forms of modern church activity. 
 In his brief survey of history for the place and achievements of the 
 laymen of other days, he is not over particular in placing distin- 
 guished men in the class with laymen. Of course every preacher 
 was once a layman. The author's purpose encourages him to act as 
 if once a layman always a layman. The popular mind, however, 
 will continue to think of Paul, Calvin, Wesley and Moody as 
 preachers. The method of exalting the laity of the Church at the 
 expense of the clergy has never appealed to me as a wise procedure. 
 One can marshal quite an array of ecclesiastical tyrannies, quite a 
 formidable exhibit of * overlords ' if he has the mood for it. But 
 Protestant Christianity is enjoying a glorious democracy to-day and 
 faces insistent problems that have no vital relation to ecclesiastical 
 oppression." 
 
ITS PRINCIPLES 3J 
 
 He had missed my point of view entirely. In that 
 book and everywhere my insistence is that 
 preaching is not the prerogative of ministers only. 
 Every Christian is a priest. Every Christian is 
 a preacher. Every Christian is an evangelist. 
 No man can delegate his priestly relationship to 
 the Kingdom to another. No minister can do 
 my w^ork of proclaiming the Gospel. No minis- 
 ter can receive my proxy as an evangelist. I 
 yield to no man in my respect, my reverence for 
 the ministry. It is because I have so exalted an 
 opinion of that calling that I insist that it must 
 not exhaust its vitality in mere talk. I expect to 
 see the custom prevalent in the Church of the 
 minister's calling on his capable laymen and lay- 
 women to preach for him frequently, while he 
 gives himself to the weightier matters of the 
 Kingdom. And so there will certainly in future 
 be no need for the church to close when the min- 
 ister takes his vacation. 
 
 Nor will those weightier matters be confined to 
 pastoral duties. Just as the minister is the 
 preacher par excellence^ even so he is the pas- 
 
 To which the author made reply : 
 
 " I have no quarrel with your estimate of « The New Layman for 
 the New 'Time.' Your connectional views influence you in your 
 estimate of Chapter I. But I do not insist, do I, that * once a lay- 
 man always a layman ' ? I may myself one day be a minister. I 
 am now a preacher. When I become a minister, I must submit to 
 the church law of my choice. I can preach as a layman since I am 
 a priest unto God. This is my view," 
 
32 THE NEW CHURCH 
 
 tor i7i excelsis. The time will never come when 
 the minister will not be expected to visit in the 
 homes of his membership and of 
 Bu? N^t Wholly ^^^ parish-ship. What a benedic- 
 tion it is to have the minister come, 
 bringing with him the rays of eternal life, open- 
 ing the Book, and petitioning the Throne for 
 spiritual blessings on the family group I There 
 is unction in a scene like that. Happy expe- 
 rience I We shall not let it pass. But the work 
 of visitation, visitation of the pastoral type, can- 
 not be, must not be delegated to the minister 
 alone. We laymen must visit too. In the spirit 
 of the Master and of His apostles, His seiit-ones, 
 which we are, we must go in and come out in the 
 name of our King. I do not mean that we are 
 to go simply on the Every-Member-Canvass for 
 funds. That is certainly our prerogative. I 
 mean that we shall make it a central thing in our 
 daily program of life to visit in spiritual attitude 
 and with spiritual design our brothers and sisters 
 of the Church and of the parish. 
 
 And the minister — what is he to do ? He is to 
 preach, but not wholly. He is to visit, but not 
 wholly. He is to be a layman- 
 It wni Also Train ^^^j^^^ Even his preaching and 
 AH for Service ^ i . i 
 
 visitation work will look m that 
 
 direction. For his chief objective will be to train 
 his membership for Kingdom-service. He will 
 not do the work of training wholly any more 
 
ITS PRINQPLES 33 
 
 than he will be expected to do all the work of 
 preaching or visitation, but he will initiate plans 
 to have it done and see that the plans are worked. 
 Ours is the day of enlistments. Life-recruits are 
 being called for on every hand. And all Chris- 
 tians must volunteer. There must be not the 
 selective draft, but universal conscription, and no 
 pleas for exemption will be tolerated. Every 
 slacker in the Kingdom's army is a traitor. His 
 penalty is death, soul-death, the loss of his love 
 for God. God will not cease to love him, but he 
 will cease to love God unless he gives his 
 brother man part in the good he enjoys. This 
 is not my doctrine. It is Scripture. Hear the 
 Spirit speaking in accent clear and earnest in 
 I John 3:16-17: *'We know what love is 
 through Christ's having laid down His life on 
 our behalf, and in the same way we ought to lay 
 down our lives for our brother men. But if any 
 one has this world's goods and sees his brother 
 man in need, and yet hardens his heart against 
 him, how can such a one continue to love God?" 
 God will not cease to love him, let me repeat. 
 God never ceases to love us. But the man who 
 refuses to share his good cannot love God, and 
 so removes himself from membership in the 
 Kingdom. 
 
 For every type of service for the Church or 
 needed in the community there will accordingly 
 be training provided. Herein will the minister 
 
34 THE NEW CHURCH 
 
 minister his largest ministry. John F. Cowan 
 appreciated this truth and, behold ! a wonderful 
 
 work is wrought in distant Hono- 
 Some TypicaMa. j^j^ ^^^^^ ^ ^- ^^^ -^ ^^^ 
 
 stances of This ^^-^ 
 
 like a meteor the Epworth Church 
 
 of Cleveland becomes a world figure. Len G. 
 Broughton caught a glimpse of it and the At- 
 lanta Tabernacle became a healing institution 
 for the sick and sorrowful of the Southern me- 
 tropolis. A. W. Lightbourne saw it and the 
 People's Church of Dover demonstrated to the 
 world how the Church can make the public 
 school's beneficent ministration possible for the 
 children of the afflicted and the poor. What a 
 glorious time it will be when every minister 
 everywhere sees his largest contribution in the 
 training of his forces and in their release after 
 training as workers in the community, — for its 
 purification ? yes, most assuredly ; but also for 
 its constructive uplift I 
 
 And the laymen and laywomen, the mere 
 members — what of us in this new era? We will 
 And the Members ^^^ ^^ mere counters as in many 
 Will Gladly Do places. We will not be passive 
 Their Bit recipients of blessings. We will 
 
 be dispensers of good. We will not love the 
 Church primarily and essentially for what it 
 does for us, but for what it enables us to do for 
 others. We shall not look upon our minister 
 always as a shepherd, because we shall be sheep 
 
ITS PRINCIPLES 35 
 
 (I hope) only in the sense that we shall gladly fol- 
 low our leader. We will find our gospel epito- 
 mized not in the twenty-third psalm, but in Mat- 
 thew 25, and James i : 27. When we are received 
 into the fellowship of the Church, we will expect 
 the minister who gives us the hand of welcome 
 to inquire certainly as to whether we have 
 heartily and sincerely repented of our sins, 
 whether we believe in Christ as the Saviour of 
 the world and as our personal Saviour, whether 
 we accept the Scriptures as our rule of faith and 
 practice, whether we purpose through grace to 
 live a godly life. And we will answer all those 
 questions affirmatively. But if he stops there 
 we shall be disappointed. We shall insist that he 
 go further and inquire in what line of personal 
 service for the King we desire then and there to 
 enlist. We will not be satisfied even then, for 
 we shall expect to be trained for our service in a 
 regular army cantonment and then sent to the 
 trenches to do our bit to make the world, — safe 
 for democracy ? no, sir ; to make it safe for 
 Christian democracy. If all that is to come out 
 of this war is to be safety for earthly govern- 
 ment, then let the cannon cease to roar at once 
 and furl the banners of the battling hosts. Safety 
 for democracy is not worth the price we are pay- 
 ing and are to pay in the prosecution of this war, 
 but safety for Christian democracy, for the 
 Brotherhood of Man, founded solidly on the 
 
36 THE NEW CHURCH 
 
 Fatherhood of God — this is our slogan, our con- 
 suming purpose, and for its realization we are 
 enlisted not tor the period of the war, but for life. 
 We will not be content to do our bit ; we will do 
 our utmost for this cause. We have the militant 
 spirit, but we are not militaristic. We do not 
 wish to convert men by Mauser rifles and thir- 
 teen inch guns. We wish to win them by deeds 
 of mercy, love, and service to the fellowship with 
 the King, which to us is so precious and in- 
 vigorating and satisfying of the nobler aspira- 
 tions of our souls. We are looking for the 
 Church with a purpose to match our own and 
 for the minister with the wisdom to direct us to 
 happy fruitage in our Christian life. And we 
 shall not be disappointed. We shall find them 
 both, and we three, triune but one, shall con- 
 stitute the noble Trinity of the Kingdom's 
 triumphant, onward, upward sweep. 
 
 What I have been pleading for will neces- 
 sitate a new conception of salvation. Soul-sav- 
 These Considerations i^g ^as been held up as the fun- 
 Involve a New Con= damental purpose of the Church, 
 ception of Salvation the basic cause of its existence, 
 and enrollment as a church member accepted as 
 a certificate of its genuineness, till salvation has 
 become to be regarded as an individual and 
 once-for-all affair. A radical reawakening must 
 be had. Salvation is personal and individual. 
 We can never get away from the necessity for 
 
ITS PRINCIPLES 37 
 
 the new birth. Reformation will not save. Join- 
 ing the Social Reform Movement will not save. 
 Connecting one's self with the Church will not 
 save. The solemn truth proclaimed by night to 
 Nicodemus yet stands over the entrance way to 
 salvation : " Ye must be born again." Men can- 
 not be educated, legislated, socialized, culturated 
 into the Kingdom. They must be born into it. 
 It is an individual and a personal matter. But 
 after birth there is growth. We are but babes 
 in Christ when we first accept His grace. Many 
 never advance beyond the stage of babyhood in 
 their Christian salvation, and though they claim 
 to have been Christians for fifty, sixty, seventy 
 years, they are still in their swaddling clothes and 
 can digest only the sincere milk of the Word. 
 
 There is no such thing as a once-for-all salva- 
 tion. We are saved constantly and constantly in 
 For Salvation is danger of losing our citizenship 
 an Unfolding, Con= in the Kingdom. Salvation is 
 stant Process jjj^g ^^^ manna in the wilderness. 
 
 We get a supply for each day only. We cannot 
 store it. Stored salvation soon becomes putrid. 
 Perhaps that is why so many Christians wear a 
 long face and cannot smile. Perhaps that is 
 why gloom and religion are counted twin sisters. 
 Perhaps that is why the minister, the Church, 
 and the undertaker constitute in many minds a 
 solemn trinity, exemplifying religion as the 
 peculiar prerogative of the dead and dying, but 
 
38 THE NEW CHURCH 
 
 powerless among the living and the alive. God 
 is the God of the living, not of the dead. The 
 new conception of salvation must make this fun- 
 damentally plain, unmistakably evident. And 
 when this has been done, it will be seen that 
 salvation is not a railroad ticket through to the 
 Grand Central Depot of Heaven with sleeping 
 and dining car reservations provided without 
 money and without price. Salvation is a 
 shibboleth, admitting to the Lord's army. It is 
 a passport into a country needing vaHant effort 
 to win it for Christ. Salvation is a testimonial 
 that the one professing it is being daily saved. 
 We must work out our salvation with fear and 
 trembling, lest while we endeavor to bring the 
 peace of God to our brother men we lose our own 
 souls. Salvation is growth in grace. It is the 
 progressive realization of Christ in the life. Each 
 advanced step brings new joy, new vistas of 
 entrancing beauty. The way grows sweeter as 
 we march to the martial music of the King. But 
 those who fail to march fail to hear the music ere 
 long and the path becomes foul about them 
 with noxious weeds and hissing with serpents' 
 tongues. We must acquire more grace, or lose 
 the grace we have. We are not the same to-day 
 we were a year ago. We are better Christians 
 or worse. The essence of our salvation, its allur- 
 ing charm, is not in its being, but in its bcco^n- 
 ing. Salvation is dynamic, not static, and both 
 
ITS PRINCIPLES 39 
 
 potential and kinetic. It is useful and usable at 
 once. 
 
 Salvation is also social. Bunyan's ** Pilgrim's 
 Progress," with its intense insistence on personal 
 
 salvation, did not escape criticism 
 loi^rsocTa'l in its own day. So its sequel was 
 
 written. Social salvation is the 
 sequel of the individual variety of which we hear 
 so much. Let us repeat that we shall never get 
 away from the need of personal redemption. 
 That is fundamental, we have said, but we also 
 urge that personal salvation cannot be complete 
 in an unchristianized social order. Society too 
 must be Christianized and all its institutions. 
 The modern Good Samaritan does more than 
 give relief to the injured Jew. He cleans up the 
 country from Jerusalem to Jericho and renders it 
 safe for all future travellers. It is useless, almost 
 useless, to convert men from their sins, and then 
 permit licensed vice to flaunt its red-flag of 
 challenge in their faces. The saloon is doomed. 
 The brothel is doomed. Tobacco is doomed. 
 Dope is doomed. Every evil in our social order 
 is under sentence of death. They may evade 
 the execution of the penalty a few years or a few 
 centuries, but death inevitably awaits them. 
 And many things we now regard with com- 
 placency must go too. The unsanitary tenement 
 house must go. Enforced idleness must go. 
 Too long hours and too dangerous occupations 
 
40 THE NEW CHURCH 
 
 must go. A more equal division of the wealth 
 created by labor must be had. Little children 
 and mothers must be protected. Justice, right- 
 eousness, the old demand of the Hebrew prophets 
 for MiSHPAT, must be enthroned. Politics must 
 be purified and kept pure. All this is social 
 salvation. Let me speak my heart, all this is the 
 salvation Jesus came to bring. Anything less 
 than this is not His Kingdom in its fullness. 
 The method by which it is to be wrought — 
 men who are being saved in the process of its 
 development will discern. But it will be done. 
 The social order must be, will be Christianized. 
 
 And this new conception of the Church in- 
 volves also an enlarged, an enlarging notion of 
 A New Conception Christian service. It will not sat- 
 of Christian Service isfy the members of the modern 
 is Also Involved Church to put them to selling 
 tickets to a church entertainment or to waiting 
 on the table at some church supper. The Church 
 is the community's center. That is how pro- 
 gressive Christians esteem it to-day, and they 
 insist that it shall meet its obligation with a 
 program of service covering all of life. The 
 modern Christian does not depreciate faith. But 
 he like James wishes to see it exemplified in 
 works. He cares not so much for creeds, as he 
 does for deeds. He can hardly with charity ap- 
 praise the intellectual squabbles of the theologues 
 as to what this passage means or that, when the 
 
ITS PRINCIPLES 4J 
 
 demands for service are so insistent all around. 
 He has little patience with those who insist on 
 the constant study of the theological calculus. 
 Dogma he conceives has vampired the Church's 
 energy, consumed its vital power. If a man 
 accepts the Sermon on the Mount, the twenty- 
 fifth of Matthew, and James with John 3 : 16, he 
 will extend to him full fellowship and never raise 
 the question as to his mode of baptism or his 
 conception of the atonement. Td 6/ioto-ou<Ttov and 
 To oixo-ouGtov have lost their power to command 
 his concern. He reads of heresy trials in church 
 history with mingled pity and aversion. He 
 does not recall but one person who went away 
 from Christ sorrowful, and that man left not be- 
 cause he could not believe. He had believed 
 all his life. He went away sorrowful because he 
 was not willing to do his Christian bit. We 
 want less talk of heretics from the standpoint of 
 belief and more unsparing definiteness in point- 
 ing out the heresy of inactivity, of failure to do 
 full Christian duty. 
 
 This spirit of service will not be satisfied by 
 giving relief to the poor and the afflicted. A 
 Service, That in= nian needs spiritual comfort when 
 
 dudes All of Man he is poverty-stricken and sick 
 and Every Maa ^^^^^^ g^^ ^^^^ ^^^ ^^^^ ^^_ 
 
 ligion only when he is sick or down-and-out? 
 Is that what it is for ? Is it not rather pregnant 
 with helpfulness also for the strong, vigorous 
 
42 THE NEW CHURCH 
 
 man, or woman, and for the joyful young of the 
 land ? Assuredly, and the modern Christian 
 wishes it to launch its program with width 
 enough to include all men of every station and 
 condition. The itp-and-out needs spiritual min- 
 istration as much so as the down-and-out. Suffer- 
 ing will be relieved, broken hearts will be bound 
 up, those who sit in darkness must see the light — 
 great and Christlike all of this. But it is also 
 Christlike to provide social, recreational, and 
 amusement service. My heart goes out to the 
 young people of our rural communities. The old 
 social times are gone. There are few oppor- 
 tunities, and they are becoming fewer, for whole- 
 some social intercourse. The dance is under 
 religious ban. The lawn parties are improperly 
 linked with hope of financial gain. When they 
 meet on the church grounds for an all-day 
 service, if they remain outside for the afternoon, 
 the older heads pronounce anathemas. I excuse 
 them for it. Social intercourse is needful. 
 Courting must be done. I excuse them for it, 
 till the Church provides in her parish or com- 
 munity house the opportunity for such inter- 
 course during the week under proper supervision. 
 The future Church will have its church house and 
 Sunday-school building, for the most part under 
 one roof, for worship and instruction, its home 
 hard-by for its minister, and its parish house for 
 its week-day activities. It will provide athletic 
 
ITS PRINQPLES 43 
 
 grounds and a gymnasium. It will provide 
 lectures and movies and wholesome amusements. 
 It will provide these things not in a patronizing 
 spirit, nor as an indulgence to human weakness, 
 but as a divine right, as satisfying an element of 
 life necessary to make a man really and truly a 
 man. It will hang this motto on its walls and 
 embody it in its gospel of service : " We can 
 serve God when we play as well as when we 
 pray, and we will." The curse of our amuse- 
 ment life is that it is commercialized. The curse 
 of our social life is that it is unsocial. The 
 modern Church will surely remedy both evils. 
 The Church has in the past contented itself with 
 denouncing the evils of our amusement and social 
 life. It will continue to do that, but it will also 
 enter the field with a constructive, positive pro- 
 gram of things to be done. Thus will it be a com- 
 munity-builder^ and not merely a commttnity-scold. 
 And finally the spirit of sacrifice will be found 
 in the Church, in its ministry, in its membership. 
 And the Duty of This spirit of sacrifice will not be 
 Sacrifice Will Content with parting with material 
 
 Be Magnified possessions in the effort to pal- 
 
 Necessarily 
 
 liate the sufferings of others. We 
 
 must share — that is the Scriptural standard. We 
 must sympathize, suffer with our brothers — that 
 is its exaction. We must enter into the fellow- 
 ship of the sufferings of Christ. We must fill out 
 His sufferings. We must pass through our 
 
U THE NEW CHURCH 
 
 Gethsemane and to our Calvary. We must also 
 be raised from the dead, if we are to experience 
 the Pentecostal blessing in our life. It is no 
 ease-loving, luxury-seeking thing to live the 
 Christian life in this new time. It is joyful, but 
 it is joy shot through with suffering. Pain is 
 there. Anguish is there. Agony is there. How 
 strange to hear these things with reference to 
 the Christian religion I It is seldom they are 
 proclaimed. Yet there is the ministry of suffer- 
 ing, the sanctification to be had only in filling 
 out the sorrows of the Christ. The central place 
 of suffering in the Christian life is visibly and 
 impressively emphasized in the memorial the 
 Master provided for Himself — the Holy Com- 
 munion. We are to show forth His sufferings 
 in that solemn feast, and are from it to gain the 
 will and the strength to suffer with Him. Those 
 of us who heard Jowett in Washington when the 
 War Congress of the Federal Council was in 
 solemn session in May, 191 7, will never forget 
 his noble plea for the place of sufiFering in Chris- 
 tian experience. The Church has trusted to 
 organization, he declared, but the Bible way is 
 through agony. What a pity that the real force 
 of Paul's words to Timothy is lost in our Au- 
 thorized Version, which makes him say '' I have 
 fought a good fight,'' when what Paul really 
 said was **/ have agonized a great agony .f' 
 The words organize and organization are not 
 
ITS PRINCIPLES 45 
 
 Scriptural words, and our translators have all 
 but taken from Scripture the heart-doctrine 
 couched in that magnificent word agony. The 
 original Greek has preserved it and we are 
 grateful for that. Agonize, agonize^ AGONIZE — 
 that is what we need. Our hearts must bleed in 
 love for our fellows — that is our duty ; nay, it is 
 our privilege in this new time. This world-war 
 will teach us to suffer. As teaching us such we, 
 I mean the Christians of America, needed to 
 enter it. It would have been a pity if we had 
 not. And when we come back from it, flushed 
 with victory as assuredly we shall, we will have 
 gone down into the depths and through the dark 
 valley of suffering to our national and personal 
 salvation. And from this cataclysmic experi- 
 ence, this maelstrom of blood and death, the 
 Church of God will arise, resplendent, glorified, 
 and sanctified, because she shall in suffering and 
 in tears have learned how to agonize in heart 
 for the opening of the windows of heaven and 
 the outpouring of blessings upon suffering men, 
 her fellow-sufferers. 
 
 Such is the personnel and the spirit of the new 
 Church for the new time. This Church will 
 Such are the meet the hopes and aspirations of 
 
 Principles of the new time with a full gospel, 
 
 the New Church Su^h a Church we need, we must 
 have. It is Christ's will that we should. The 
 Holy Spirit is urging us with unutterable groan- 
 
46 THE NEW CHURCH 
 
 ings to establish it. God helping us, we will 
 found it solidly and make it central in service to 
 Him and brother man. Evangelism, missions, 
 social service shall be the rallying standards of 
 this new Church in the new time. Evangelism 
 that shall save, missions that shall win to Christ, 
 social service that shall bless him who receives, 
 but even more him who ministers — these three 
 shall be the shibboleths, the moving spirits, the 
 three in one, of the blessed day of the Lord and 
 of His Kingdom come, through His Church, 
 among men. 
 
II 
 
 ITS GOSPEL 
 
 OURS is the Brotherhood age. The social 
 hour has struck. The Church of Jesus 
 Christ has prepared the land and ten- 
 derly cultivated the crop. The Church is entitled 
 to gather the harvest. We look in vain for a con- 
 The Gospel of ception of Brotherhood in lands 
 
 the New Time where the Gospel of Christ is un- 
 
 Wiii Be Social known or slightly known. There 
 are splendid gems of sacred truth trenchantly 
 expressed to be found in the literatures of the 
 non-Christian religions. Many of them rise even 
 to Christian standards of beauty and excellency 
 But there is nothing in any sacred literature 
 other than the Christian so splendid as this 
 nugget of social solidarity taken from our Scrip- 
 tures : " We are members one of another," 
 and this glistening boulder of purest lustre : 
 " One is your Master, even Christ, and all ye 
 are brethren." These two are the essence of the 
 social gospel. If we had only these verses left 
 us, we should be able with them to convict the 
 world of sin and to usher in the Kingdom of our 
 
 47 
 
48 THE NEW CHURCH 
 
 Christ. But these are not merely proof texts 
 taken away from their context. They are the 
 natural flowers of the whole plan of Christian 
 salvation. The Gospel is first, last, and ever 
 social. 
 
 The social gospel — it is no new gospel, but the 
 gospel with a new emphasis. It is not a new 
 Which is the Old gospel, but the gospel with a new 
 Gospel With a application. Human personality 
 
 New Emphasis ^^^g ^^^ j^g^ j^g dignity in the 
 
 lime-light of this new-birth of Brotherhood. Hu- 
 man personality is by it recognized to be a social 
 thing. No personality it proclaims can be de- 
 veloped in hermitage. In the purifying process 
 of association with our brothers our personality 
 ripens, attains its loveliness and proportion. 
 The social gospel does not discount the necessity 
 for the individual new birth. It insists that a 
 man had better not be born spiritually at all un- 
 less his advent into the Kingdom be conceived 
 in the spirit of Calvary and the scene at the foot- 
 hill of the Transfiguration Mount. Its favorite 
 hymns are not " Jesus Paid It All " and *' Salva- 
 tion Is Free," but "Jesus, I My Cross Have 
 Taken " and " Saved to Serve." Sacrifice and 
 service — these are the pregnant words of its 
 vocabulary, joyous sacrifice, loving service, 
 self-effacing, fellowman-blessing, Christ-exalt- 
 ing, — such is the pulsing heart of the social 
 gospel. 
 
ITS GOSPEL 49 
 
 The social gospel recognizes the folly of the 
 mere reformer on a social crusade of relief for ** the- 
 It Differs down-and-outs." It fully grants 
 
 Vitally from that men's physical needs and in- 
 
 Social Reform tellectual desires may be satisfied 
 
 by the social settlements and the public charities 
 and libraries. But relief to be restorative must 
 touch the heart and quicken it to newness of life. 
 That quickening touch the social gospel knows 
 can be found only in personal contact with Jesus 
 Christ, and so while it pours in the healing oil for 
 the body and provides for the liberating of the 
 mind, it applies the magnetism of the Spirit that 
 the heart's blood may circulate in life-giving, 
 vitalizing streams till the man is made **a new 
 creature in Christ Jesus." It gives cups of cold 
 water, but does it in His Name, and the water 
 thus given not only slakes the thirst, it restores 
 the soul. The social gospel restores the soul, 
 and no other sort of relief or amelioration can. 
 The new Church will recognize that the world for 
 its heart-sickness and distressing degeneracy 
 needs not so much social therapeutics as social 
 bacteriology and social hygiene. 
 
 It will be profitable to pursue this contrast 
 further. The social gospel has one conception 
 of how man is to be redeemed. The social 
 reformer has another. The latter is from ^/le- 
 witJioiit-in process. The former is the-zuithin-out 
 method. Both diagnose the case properly. The 
 
50 THE NEW CHURCH 
 
 sore, the open sore, is there and both want to cure 
 it. The social reformer applies cooling cloths and 
 
 salves and provides a quiet resting 
 It is Based on a i r ^u re t-u • i 
 
 Heart-Experience P^^^^ ^°^ ^^^ sufferer. The social 
 
 gospel gives the patient a tonic to 
 build up his system and purify his blood. In 
 both cases the sore is removed, but in the former 
 process it is only driven in and will shortly at- 
 tack some other portion of the sufferer's body. 
 He is relieved, but not cured. The gospel cures, 
 restores, revitalizes, makes the man anew. The 
 social reform program is one of reforjnatio7i. The 
 social gospel is committed to preformation. It is 
 superior because it foiniis and renders reforjn 
 needless. The social reformer would take away 
 the sore. The social gospel worker, to be sure, 
 would subtract, but he would also add, add that 
 which is of priceless value, a self- cleansing power 
 within the man, even the Spirit of Christ. Once 
 more, the social reformer would elirninate the 
 trouble. The social gospel will redeem the whole 
 man. Between these two there can be but one 
 choice. Those who elect the lesser work do so 
 because their vision is blurred. We who have 
 embraced the complete program will praise them 
 for their works and gently show unto them the 
 ** more excellent way." 
 
 The social gospel cannot be satisfied by proxy 
 efforts. No hireling can perform its sacred task. 
 In the program of the Master no substitutes are 
 
ITS GOSPEL 5t 
 
 accepted. It employs, we have said, not the se- 
 lective draft, but universal conscription. All must 
 And Can Be Satis- enroll. Nor can exemption be 
 fied Only by granted to any man. It is uni- 
 
 Personal Devotion yersal service that is required and 
 all who slack must face the firing squad, must 
 lose their souls. Is this sentence harsh ? To the 
 uninitiated it appears so, but to the man in the 
 trenches where the rattling muskets and the 
 mighty engines of death belch out destruction, it 
 is a joyous service. He is fighting to make the 
 race of men, created in God's own likeness, fit to 
 be citizens of a spiritual democracy, and, God 
 helping him, he can only fight. Let no man 
 think to escape serving personally in the trenches. 
 Let no man think he can do his bit by chiving his 
 money. Far too little money is gi- :.. we all 
 know. We are but beginning to glimpse the 
 meaning of Christian stewardship. We have not 
 even sensed the principles of Christian trustee- 
 ship. Our money must be given, but we must 
 give ourselves too and first. We must imbibe 
 Sir Launfal's later spirit and, when we do, we 
 shall meet Jesus in leprous beggars and tattered 
 children and wasted forms of men and women 
 everywhere. Our service then will be heaven- 
 blessed for ourselves and for those we serve. We 
 must first give ourselves to the Lord, and then 
 our poverty will abound in riches of liberality to 
 our brother men for His sake. Then it will cease 
 
52 THE NEW CHURCH 
 
 to be a question, as it now is, when a man of the 
 Church begins to get rich, whether God will gain 
 a fortune or lose a soul. The rich man must send 
 his money on ahead to pave the streets of the 
 New Jerusalem or he will never enter that holy 
 place. We will either walk on our gold sent on 
 before us into the next life, or our money will 
 melt with us in the pit of fire over there. This is 
 plain talk, but plain talk is what the Church 
 needs in this hour. 
 
 The social gospel is not theological, but serval. 
 In the spirit of the Last Judgment, it rates men 
 It Is Not iiot by their beliefs, but by their 
 
 Theological, service. In the spirit of James, 
 
 But Serval ^j^o was the Lord's brother and 
 
 knew bv intimate association the Lord's desire 
 for H>. llowers, it will show its faith by its 
 works, for faith without works is dead. The 
 social gospel scans the membership of the Chris- 
 tian churches to-day, and it can but pronounce 
 the most of them as having been either abor- 
 tions or still-born. What a pity ! Six hundred 
 million Christians practically powerless in the 
 face of a world of sin. The dried bones need 
 flesh. But where is the prophet to startle them 
 into a realization of their barrenness and to 
 breathe into them the breath of life ? With a 
 world on fire and the water of salvation freely at 
 hand and with the means of its application en- 
 tirely committed to it, has the Church in our day 
 
ITS GOSPEL 53 
 
 any right to while its time away in manicuring 
 theology? Our theology, we confess it to our 
 shame, has been more often voluminous than 
 luminous. We have insisted on dogma to the 
 depletion of our vital energy, — dogma with the 
 accent on dog. This day calls for doer-logties, 
 not for theologues. It is the hour of deedists^ not 
 of creedists. Do not misunderstand me. We 
 are not to turn our back on the Bible. That is 
 our spiritual meat. But we are to turn our back 
 on the dialogues of the theologues in their 
 labyrinthine Scriptural interpretations. If a 
 man accepts Jesus as his Captain and the Bible 
 as the revelation of His will and embraces the 
 program of the life Jesus taught, then we shall 
 give him the glad hand of fellowship and bid 
 him Godspeed in his service to his fellows. The 
 shibboleths of his faith are his, and they will pass 
 with him into heaven or having served their 
 usefulness be shed when he is translated, and so 
 they need not, they shall not, disturb his standing 
 with us. We tire in this time of men's merely 
 telling how great things the Lord has done for 
 them. We want them to complete the record, 
 and tell us how much they have done for their 
 fellows. And we shall discount their testimony 
 as to what the Lord has done for them just one 
 hundred per cent., unless, unless we shall see the 
 proof that the Lord did it for them in their daily 
 lives. For men have been mistaken in regard to 
 
54 THE NEW CHURCH 
 
 their relationship to the Lord. Nor have we 
 overlooked in our zeal for service that gracious 
 truth splendidly stated in John 6 : 29 : ** This is 
 the work of God, that ye believe on him whom 
 he hath sent.'* We of the social gospel team 
 accept that truth. It is fundamental. And we 
 also accept as explanatory of this truth John 
 6:44: "No man can come to me, except the 
 Father which hath sent me draw him." That is 
 where our work comes in. It is God's work that 
 we believe. It is our work to bring others to 
 believe. And ** believe " means to us, not mere 
 intellectual assent to truth, but a dynamic ac- 
 ceptance of obligation to realize in the world the 
 proper fruiting of the program of service and up- 
 lift based on that belief. Our faith is intellectual, 
 spiritual, and at the same time tremendously vital 
 and active. The social gospel is to the individual 
 gospel of personal salvation as the cipher to the 
 digits of the numeral system, valueless alone, 
 adding nothing if placed before, but tremendously 
 multiplying its value if placed after it, where it 
 properly belongs. 
 
 The social gospel has a new meaning for 
 salvation too. It repudiates the notion that 
 It Teaches Salva- salvation is for safety alone as un- 
 tlon, Not for Safety, satisfying and as essentially selfish. 
 But for Service j^ proclaims a new evangel — the 
 evangel of salvation for service. Religion to it is 
 no fire-escape to keep a man from hell. Salvation 
 
ITS GOSPEL 55 
 
 it views as a progressive process and religion as 
 its nurturing, sustaining bread of life. It boldly 
 announces that salvation's only value is in use. 
 If stored, it spoils. The Revised Version has it 
 much better when it tells us " The Holy Spirit 
 added daily to the churches such as were being 
 saved." I am not so sure but that the more 
 nearly correct rendering would be " such as were 
 being daily saved." We have heard it said of 
 old, ** Save the child and the man will take care 
 of himself," but I say unto you, in the message 
 of the social gospel, *'Save the child and save 
 him daily that, when manhood is reached, the 
 continuous new birth of the Spirit will be as 
 normal and natural as the daily new rising of 
 the sun." This is to grow in grace. The surest 
 way of such growth is to share its joy. Only 
 as we give our salvation away can we keep 
 it. Only as we share our religion with our 
 brother men can we escape the cobwebs of 
 skepticism and unbelief. ** I am all troubled 
 with doubts," a young assistant pastor is reputed 
 to have said to Dr. Charles L. Goodell. ** Go 
 out and win a soul to-day, leaving off your 
 sermon-preparation," prescribed the great soul- 
 winner. The younger man preached his greatest 
 sermon the next Sunday. Doubts do not trouble 
 the man who uses his religion. He has proof 
 indisputable of the ef^cacy of salvation, and no 
 slime of infidelity can befoul his souL " Religion 
 
56 THE NEW CHURCH 
 
 in action"— that is the slogan of the social 
 gospel. And those of us who have caught the 
 spirit of this gospel will never rest till it purifies 
 the social and societal life of the whole world. 
 Personal salvation we shall never lose sight of, 
 but social salvation is our passion too. The 
 social order must be Christianized and we are 
 committed with a martyr's devotion to its pro- 
 gressive realization. 
 
 The social gospel, too, like the man on Patmos, 
 has somewhat to say to the churches. It is anx- 
 And Has a Severe ^^"^ *^^* ^^^ churches, which, as 
 Message for the we have already said, have sown 
 
 Present-Day the seed and tenderly cultivated 
 
 Churches ,, in, 
 
 the crop, shall also garner the 
 
 grain of the Kingdom. But they may not. For 
 
 the social gospel hears the muttering discontent 
 
 of the men in the churches with the slowness of 
 
 the Church to crucify itself for the world. It also 
 
 hears the ominous denunciations of the Church 
 
 by the men on the outside — the men who believe 
 
 in our Brotherhood doctrine, but fail to see its 
 
 exemplification in the churches' program in our 
 
 day. These critics of the Church we have seen 
 
 openly accept Jesus as the concrete illustration 
 
 of their creed of life. They hate and execrate 
 
 the Church that professes to embody His Spirit 
 
 in organic form. They say, as we have shown, 
 
 that the Church is for the rich and the well-to-do. 
 
 That the poor man is given a back-seat or placed 
 
ITS GOSPEL 57 
 
 in the gallery. That the Church is for the classes 
 as against the masses. That the Church is more 
 bent on perpetuating its own life than on giving 
 itself in sacrifice. That services rather than 
 service hold the central place in its program. 
 We are not saying these men are right. We 
 think they are wrong. We know they are wrong. 
 But we must win these men, or the Church shall 
 suffer. And we can win them only by love, by 
 sacrifice, by service, by giving the Church in 
 loving consecration to ministering to them. We 
 must show these brothers that they need salva- 
 tion as well as an improved social environment 
 and that we are determined as Christians to give 
 them both. These men have mistaken soup and 
 soap for salvation. We must in the new day 
 minister to man's physical needs and bodily com- 
 fort, but not think that is their salvation. We 
 may not be able to convert a man whose feet are 
 cold, but warming his feet will not save his soul, 
 though there be those who teach it. The situa- 
 tion that confronts the Church to-day is critical 
 in the extreme. But the Church has safely 
 weathered many a storm. The Church, we have 
 said, has always undertaken to identify itself 
 with the Kingdom of God. That was Christ's 
 thought for it. But whether the Kingdom shall 
 be outside the Church in the coming days shall 
 depend very largely on our response as Chris- 
 tians to the social stimuli of our time. Whether 
 
53 THE NEW CHURCH 
 
 or not a new movement shall spring from the 
 Protestant Church just as that sprang from the 
 CathoHc because it would not recognize the 
 freedom of man in his relationship towards God, 
 is to be settled in the present generation/ It 
 need not be so, but it will be so unless the 
 Protestant Church reacts promptly to the social 
 aspiration, the Brotherhood demand of our day. 
 The men on the outside who love our Christ, but 
 have no hope of inducing the Church to embody 
 His Spirit in a becoming social program of de- 
 termined action, have already selected the title 
 of this spore from the Protestant Church. It is 
 to be The Social Church. This world war will un- 
 doubtedly witness at its conclusion a reconstruc- 
 tion of society and all the institutions of our life. 
 The Church can save itself in that hour only by 
 actually embracing the social gospel and arraying 
 itself in agony of heart on the side of social service, 
 of Brotherhood solidarity, and of the spiritual de- 
 mocracy of life and life's institutions, one and all. 
 
 * « So discouraged have certain eager souls become over the pos- 
 sibility of the Church leading the nations out of the present unchris- 
 tian order that, without formally severing connection with the Church, 
 groups of young, ardent followers of Jesus, both in England and 
 America, have come together in new Christian fellowships, that they 
 may proclaim to the nations a new gospel commensurate to a new 
 and changed world. Thus in England a group of Cambridge stu- 
 dents, discouraged over the silence of the Church in this time of 
 awful crisis, joined themselves together in a < Fellowship of Recon- 
 ciliation,' which now numbers over 4,000 young men and women." 
 — Frederick Lynch, *« The Challenge," p. 13 f. 
 
ITS GOSPEL 59 
 
 But lest there should be uncertainty as to the 
 content of the social gospel, it is proper to sug- 
 Aad is Rigorously g^st some of the things it must 
 Definite in Its undertake to do. We are not 
 
 Applications prepared to say it is to be the 
 
 final gospel. Martin Luther thought his was, 
 but we see after four hundred years how far 
 short it has fallen. We do not claim that we 
 even now fully comprehend the aim and goal of 
 the social gospel. We can but point the way, 
 feeling sure that it is the way our Master would 
 tread, were He with us as a man to-day, and 
 leave the further comprehension of the aim and 
 the application of the principles of this gospel to 
 the spirit-enlightened judgment of those who 
 shall take our places in the trenches when we 
 have bled out our life. 
 
 Nor would we infer that the churches have 
 been hands off with reference to the social gospel. 
 Endorsing the Social ^ow we rejoice in the Social 
 Service Creed of the Creed of the churches adopted by 
 Federal Council ^j^g Federal Council of Churches 
 of Christ in America! Our hearts swell with 
 hopeful aspiration as we read these splendid 
 pronouncements : ** The Federal Council of 
 Churches of Christ in America stands — 
 
 " For equal rights and complete justice for 
 all men in all stations of life. 
 
 " For the protection of the family, by the 
 single standard of purity, uniform divorce laws, 
 
60 THE NEW CHURCH ' 
 
 proper regulation of marriage, and proper 
 housing. 
 
 " For the fullest possible development for 
 every child, especially by the provision of proper 
 education and recreation. 
 
 " For the abolition of child-labor. 
 
 " For such regulation of the conditions of toil 
 for women as shall safeguard the physical and 
 moral health of the community. 
 
 " For the abatement and prevention of poverty. 
 
 " For the protection of the individual and so- 
 ciety from the social, economic, and moral waste 
 of the liquor traffic. 
 
 ** For the conservation of health. 
 
 " For the protection of the worker from dan- 
 gerous machinery, occupational disease, injuries, 
 and mortality. 
 
 *' For the right of all men to the opportunity of 
 self-maintenance, for safeguarding this right 
 against encroachments of every kind, and for the 
 protection of workers from the hardships of en- 
 forced unemployment. 
 
 " For suitable provision for the old age of the 
 workers, and for those incapacitated by injury. 
 
 " For the right of employees and employers 
 alike to organize and for adequate means of con- 
 ciliation and arbitration in industrial disputes. 
 
 " For a release from employment one day in 
 seven. 
 
 " For the gradual and reasonable reduction of 
 
ITS GOSPEL 6i 
 
 the hours of labor to the lowest practicable point, 
 and for that degree of leisure for all which is a 
 condition of the highest human life. 
 
 ** For a living wage as a minimum in every in- 
 dustry, and for the highest wage that each in- 
 dustry can afford. 
 
 " For a new emphasis on the application of 
 Christian principles to the acquisition and use of 
 property, and for the most equitable division of 
 the product of industry that can ultimately be 
 devised." 
 
 I repeat that our hearts swell with hopeful as- 
 piration as we read these splendid pronounce- 
 Aad Insisting That ments-the social creed of our 
 This Creed Shall American churches. We want 
 Be Incarnated in that this shall become the social 
 the Churches ^^^^ ^j ^^^^^ churches, for therein 
 
 is the only hope of the continuation of these 
 churches as servants of our Lord and of His 
 brethren. This creed is sublime. Its realization 
 must be seen in the home, the industrial system, 
 the social and political life of our day. In that 
 realization the sublime creed of the churches will 
 become their glorified deed. Such incarnation 
 the social gospel has set itself to realize progress- 
 ively in our time. 
 
 This social gospelp endeavoring to incarnate 
 the social creed of the churches, has a conception 
 of the home, exalted and holy. The parents in 
 the home are to realize that they are servants of 
 
62 THE NEW CHURCH 
 
 God and that they owe the very best they can 
 give to their children. Divorce, except for 
 The Social Gospel Scriptural grounds, must be done 
 Has a Message for away. The easy securing of a 
 the Home divorce is the death-knell of the 
 
 home. The marital relationship must not be 
 lightly entered into and the Church should see to 
 it that unfit persons physically and morally do 
 not enter into it. This is as much its duty as to 
 hurl anathemas at those who seek dissolution of 
 unholy bonds. The Church should be careful to 
 ascertain whether God is really joining the per- 
 sons seeking marriage together or whether they 
 are merely seeking the sanction of religion for 
 a purely human arrangement. It will search 
 the Scriptures to see that divorce is not so rigidly 
 forbidden as the remarriage of divorced persons. 
 As to children, parents must be taught not to ex- 
 ploit their labor, but rather to conserve the en- 
 ergy of the young for the later years of useful 
 life. The home must not be a hovel, but a real 
 home, and the Church will see to it that the 
 shacks and tenements now supporting their 
 owners in luxury by the extortionate rentals ex- 
 acted from the poor shall be torn down and de- 
 cent quarters installed. And children must 
 honor their parents. Love must reign supreme 
 in the home, and love is unholy according to 
 Scripture and experience unless it includes the 
 Lord in its embrace. 
 
ITS GOSPEL 63 
 
 As to the industrial system, the Church will 
 sound a clarion call for justice, for the old Hebrew 
 And a Stirring Ar- concept Mishpat, which recognizes 
 raigament of the each man as a child of God with 
 industrial System inalienable rights which the social 
 order and his brother men must forever respect. 
 Those who now render the most exacting service 
 industrially receive the smaller share of the 
 products of industry and assume the liability of 
 accident to their own persons. Working condi- 
 tions are unsanitary. The hours are too long. 
 The workers are treated as machines rather than 
 as men. Little children of tender years and 
 young girls and women, who are to be the future 
 framers of our physical and spiritual bodies, toil 
 themselves to exhaustion and receive a mere pit- 
 tance as their reward. Old age insurance and 
 accident protection these toilers do not have and 
 cannot have under present conditions. Their 
 life is one of peculiar hardness, and God will hear 
 their cry, just as He heard that of the oppressed 
 Israelites in Egypt. And He will break the 
 bonds of their thralldom and bring them into the 
 promised land of justice. Mishpat^ God's right- 
 eous justice, will be brought back. There can 
 be no doubt of it. Whether this will come by the 
 overthrow of the capitalistic order or by engraft- 
 ing on its stock certain humane reformations, no 
 man can tell. We have not tried this path be- 
 fore, but of this we may be sure — the industrial 
 
64 THE NEW CHURCH 
 
 system must be Christianized and that will mean 
 not simply a minimum wage for each industry, 
 but the maximum wage for every man, that he 
 may be a man and not a slave. 
 
 As to the social life, the Church will not plead 
 for equality, but for fraternity and the obliteration 
 And Does Not ^^ ^^^te. God is no respecter of 
 
 Pass Over the persons and the Church must not 
 Social Life ^^ -fhere must be leisure pro- 
 
 vided for every man that he may have oppor- 
 tunity for the development of all his powers. 
 Amusement and entertainment and social life the 
 Church will recognize as a legitimate field for its 
 entrance. It will put an end to the commercial- 
 ization of the social instinct and in that way re- 
 move permanently the prurient elements that de- 
 base the attempt to satisfy it. For it is not so 
 much the perversity of human nature as the de- 
 sire to pander to the baser motives for profit's 
 sake that debases our theatres, our movies, our 
 parks, our social and amusement resorts of va- 
 rious kinds. The remedy is in the churches' 
 hands. They can correct the evil if they will. 
 They will, when the Church makes up its mind to 
 be a genuine community force, to take its rightful 
 place at the center of things. Whenever a 
 church anywhere has done this, whether in the 
 lumbering districts of Northern Michigan, or in 
 peaceful farming Rollo, 111., or in hustlmg Cleve- 
 land, Ohio, the community has been as truly 
 
ITS GOSPEL 65 
 
 born again and given a glorious newness of life 
 as the man is born again who surrenders himself 
 to the leadership of Jesus. These social service 
 churches are the heralds of the new day. They 
 purify wherever their influence reaches. They 
 are the embodiments of the social gospel with 
 direct application to the local situation. No 
 rules can be laid down for such a church. Each 
 community has its own unique situations, but the 
 principles of the social gospel can meet those 
 local needs, and will do it when consecrated men 
 give themselves to the high service of applying 
 them. 
 
 As to the political life, the Church too has a 
 work, a vital duty. Church and State are sepa- 
 Nor Even the ^^^^' ^hey must remain so. It 
 
 Political Organ- is better for both that they main- 
 izations of Men ^.g^jj^ themselves separately, yet 
 they must cooperate. The life of man is one life 
 and the Church must minister to it as a whole. 
 The Church must turn its attention to making 
 good citizens and, when politics get uncanny, 
 clean things up. Nay more ; the Church must 
 initiate political measures of social application 
 and put them across. Prohibition would never 
 have come, not even as a war-measure nationally, 
 but for the clarion demand for it on the part of 
 the churches. All our other social sins will be 
 repented for and removed after the same manner. 
 The churches have been preaching peace for two 
 
66 THE NEW CHURCH 
 
 thousand years, and preachiiig only. They have 
 left to nations, unchristianized, the right to ar- 
 range for peace. As a consequence, now in this 
 twentieth century we are engaged in a world- 
 conflict that all but bids fair to wreck civilization. 
 We have repented of our folly. Democracy 
 must reign in the earth, democracy which makes 
 rulers amenable to the ruled. The churches will 
 make both rulers and ruled amenable to the pro- 
 gram of Hfe and principles of conduct promul- 
 gated by the Man of Galilee, and that means the 
 world's political regeneration and the ending of 
 fratricidal strife. We must render unto Caesar 
 the things that are his, and at the same time see 
 to it that he lays no claim to things belonging to 
 his brother men or to God. Such is the Magna 
 Charta of political equality, the social gospel 
 applied to national life. Through it only shall 
 redemption come to the governments of the 
 world. Through it only can the world be safe 
 for genuine democracy, which is Christianity 
 embodied in governmental life. Through it only 
 will democracy be safe for the world. 
 
Ill 
 
 ITS PHYSICAL PLANT 
 
 THE church that reaches its community 
 will need to be properly housed. The 
 housing will vary according to the 
 location of the church. City, town and rural 
 churches have widely varying problems to solvCo 
 The New Church ^he city church might very well 
 Must Be Adequately save itself the expense of main- 
 Housed taining a large library or a gym- 
 nasium, provided it can see to it that the public 
 library and that the Y. M. C. A. or public school 
 gymnasium are properly managed. The town 
 church may f^nd itself better able to supply the 
 social service needs of the community by com- 
 bining with its sister churches. In the matter of 
 relief work, all the churches, wherever geo- 
 graphically located, will need to work together, 
 to prevent duplication and the consequent pau- 
 perization of those helped. Our purpose now 
 is not to enter into all the kinds of things the 
 Social Service Church may properly attempt, but 
 merely to discuss the architecture of the plant as 
 it will be influenced by the aim of the church to 
 
 67 
 
68 THE NEW CHURCH 
 
 meet its Social Service obligation, and naturally- 
 only that in a general way. Principles are all 
 we shall attempt ; methods of applying and 
 adapting them to the local situation must be left 
 to the building committee and the architect. 
 
 I have served on the building committee and 
 know its problems and embarrassments. Usually 
 Which Means the employing of a competent 
 
 Employing an architect is dispensed with, on the 
 
 Architect ground that the expense can be 
 
 saved. This is a mistake. A competent archi- 
 tect will save several times his fee, and besides 
 he knows the very latest ideals before the Chris- 
 tian world and can bring them to bear on the 
 local situation. It is a very serious error in 
 judgment, if not neglect to the point of being 
 criminal, to undertake a church building in these 
 days, when church architecture has become a 
 highly specialized business, without securing the 
 professional guidance of a competent church 
 architect. Note that I said church architect 
 Ordinarily the local architect is not a competent 
 church builder. In the whole country there are 
 about one hundred architects who have special- 
 ized in church buildings and plants. It is su- 
 preme wisdom to get one of them. 
 
 When the architect has been employed, he will 
 of course meet with the building committee. 
 He will with them go over the community needs, 
 intellectual, social, recreational, spiritual. He 
 
ITS PHYSICAL PLANT 69 
 
 will tell them what his idea is as to the invest- 
 ment required to meet those needs. If the com- 
 Who Shall Be mittee is able to finance the situ- 
 
 Fuiiy Trusted ation, well and good. If not, the 
 
 and Followed pruning down process must be- 
 
 gin. Oftentimes members of a building com- 
 mittee have very definite convictions about what 
 they want. It is well for them to present those 
 convictions frankly, and then to leave the final 
 disposition of them with the architect A com- 
 petent architect will refuse to submit a plan un- 
 less he is given this power. And he ought to 
 have it, just as much so as the physician with 
 reference to the medicines he shall prescribe when 
 we are ill. A community whose church plant is 
 inadequate and poorly adapted to its needs is 
 virtually a sick community. The architect is the 
 physician. Get one you have confidence in and 
 then take his medicine. Don't try to get archi- 
 tects to compete with each other. It is non-pro- 
 fessional and only poor ones will enter the com- 
 petition. And let your building committee be 
 representative of all ages and sections of the con- 
 gregation. To have only deacons or only large 
 givers on this committee will almost certainly 
 lead to the erection of a one-sided church edifice. 
 Be prepared to go in debt, if the situation calls 
 for heroic measures, and by all means be libera! 
 and build with a view to growth. The new plant 
 will likely be useful for a quarter-century. An 
 
70 THE NEW CHURCH 
 
 ticipate the needs of that time and undertake to 
 supply them. 
 
 We may pause here long enough to say a few 
 things about architectural considerations in gen- 
 A Few General ^^al. The traditional in church 
 Remarks on buildings is not to be discarded 
 
 Church Architecture ruthlessly. There is something in 
 the desire to have the finished plant look like a 
 church. But the traditional must not put brakes 
 on progress to the injury of the cause of Christ. 
 Some splendid men have the idea that the 
 church, meaning the entire plant, must never be 
 used except for worship, teaching, and preach- 
 ing. This would be defensible, but for the lim- 
 ited notion they have of worship and teaching. 
 Teaching means teaching out of the Bible only 
 or out of quarterlies based on portions of Scrip- 
 ture and excludes teaching civic and social duties 
 in the week or by the movies. Worship, worships 
 how stereotyped and standardized it is ! It is an 
 iceberg to the emotions. The Frigid Zones are 
 its favorite temperature. The idea of worship- 
 ping God in play, physical exercise, and recrea- 
 tional sports shocks their righteous souls, and 
 they will leave the church that so far departs from 
 the traditions of the fathers. You will have to 
 deal gently, lovingly, sympathetically, but firmly 
 with the traditional in church architecture. You 
 must not be surprised that I have classed these 
 traditional notions of the brethren as "archi- 
 
ITS PHYSICAL PLANT 71 
 
 tecture." They are properly so classed, because 
 the church edifice has produced these notions 
 and the church edifice can change them, only the 
 change must not be too radical and certainly not 
 ruthless. 
 
 Positively speaking, the church edifice should 
 be beautiful, but not showy ; substantial, but not 
 The Qualities the massive; genuine, and not ve- 
 New Church Plant neered. It should incorporate in 
 Will Embody j^-ggif ^^^ g^eat thoughts and ideals 
 
 of religion. There should be no flimsiness or 
 gaudy ornamentation for ornament's sake. 
 Strength, durability, genuineness, dignity, beauty, 
 repose, reverence — these are the seven perfect 
 points of the architecturally satisfying church 
 plant. The grounds too will need attention. 
 They should be artistically arranged and well- 
 kept. Shrubbery, vines, a green lawn, if only a 
 mere patch, command respect and beget spiritual 
 aspiration. But the whole must be designed with 
 an eye single to usefulness — for service is to be 
 the big word in church architecture as well as in 
 religion in this new day, and the joy of it is that 
 usefulness and the other considerations demanded 
 by architectural science are in perfect and har- 
 monious accord. 
 
 The question of remodelling or building out- 
 right is always a vexing one in any community. 
 The present plant is usually valuable. Sacred 
 and tender associations are intricately intertwined 
 
72 THE NEW CHURCH 
 
 with it. The heart's affections are there. I 
 heard of a church that had the question settled 
 
 for them — by a cyclone. An- 
 ButWeMust ^, r J r . 
 
 Move Carefully ^^^^^ ^^^ relieved of embarrass- 
 ment by a fire. But most of them 
 discard the pastor who proposes the measure, 
 only to follow his successor in doing the very 
 thing he proposed. Grace, grit, and gumption, 
 noble triplet of g's, must be employed. The 
 architect can be trusted and should be. Many 
 plants need to be constructed over outright. 
 The architect oftentimes can utilize part of the 
 present plant, and certainly the material can be 
 used in the construction of the new structure. 
 Enter into the matter free to do what is best and 
 pray for grace to accept the decision in Christian 
 spirit. 
 
 Speaking generally, the Social Service* Church, 
 whether in city, town, or rural district, will need 
 
 _^ - ,., ^ to provide a home for the min- 
 The Constituent ^ i • j 
 
 Elements of the ister, an edifice for worship and 
 New Church Plant ^\\^\e teaching, and means of 
 carrying on the week-day activities of the church 
 as the community's center. This may require 
 
 1 Let us pause here long enough to say that there is a vital differ- 
 ence between the Institutional and the Social Service Church. The 
 Institutional Church produces wards. The Social Service Church 
 yields guardians. The former cures. The latter makes strong and 
 vigorous through effort. The Institutional Church says " come." 
 The Social Service Church says " go " — go and be witnesses that 
 others may -' come." 
 
ITS PHYSICAL PLANT 73 
 
 but two buildings. It very often and preferably 
 requires three. It might conceivably have four 
 or more. The cheapest plan is to combine 
 church, teaching and community activity func- 
 tions in one structure, and the minister's home in 
 another. Or, as in the Reems Creek (N. C.) 
 parsonage, we might combine parsonage and 
 parish house. Those who have traditional views 
 as to the sanctity of the place of worship will 
 desire the segregation of the activities in a parish 
 house. They may have to be listened to in our 
 generation. They are usually good people and 
 liberal supporters of things as they are. The 
 parish house compromise will save their feelings 
 and themselves to the church, and we should not 
 ofiend even these large ones. It goes without 
 saying that the plant should be a real plant 
 physically, that is, its buildings should be at one 
 place and that they should constitute an archi- 
 tectural unit. 
 
 I. The Minister's Home 
 The minister's home should be a substantial 
 structure, not elaborate, but impressive. He is 
 It Should Provide ^^^ community's greatest servant 
 for the Minister — its most useful citizen, and his 
 Comfortably j^^j^g should suggest by its archi- 
 
 tecture his dignity and worth. It will not be 
 the most costly home in the community, but 
 simple and dignified with conveniences and com- 
 
74 THE NEW CHURCH 
 
 fort. As to cost, it should compare with the 
 homes of the membership whose income is 
 about his or more. An architect should plan it. 
 The premises should be well-kept, and serenity 
 and happiness should be suggested by it to all. 
 A small garden should go with it, if gardens are 
 a part of the homes of the membership. In the 
 country, a little farm should go with the home. 
 The minister must be an ensample to his people. 
 His farm should be well-tended and modern. 
 The furniture of the home should be neat and 
 comfortable, without flimsiness or ornamentation. 
 A vehicle of some kind should be provided, from 
 a bicycle to a Ford, or in a moment of rare 
 generosity, a real automobile with an adequate 
 endowment for upkeep, as the local situation 
 may suggest. 
 
 II. The House of Worship 
 The Christian world has met the demands of 
 congregational worship with ample provision. 
 And Contain Ample We need only summarize the con- 
 Accommodations for elusions that have been reached in 
 Public Worship regard to it. The house of wor- 
 ship should be well lighted, comfortably seated, 
 spacious enough to accommodate the congrega- 
 tion without overcrowding, acoustically con- 
 structed, dignified, reverential, uplifting. Here 
 is the community's heart. Here in a peculiar 
 sense God meets with His people and they fel- 
 
ITS PHYSICAL PLANT 75 
 
 lowship with Him. Luxurious appointments, 
 showiness, veneer — these have no place in God's 
 house, but it is stinginess for a people to worship 
 God in a house they would not be willing to live 
 in as a home, from the standpoint of beauty and 
 comfort. Whether the church auditorium should 
 ever be used other than for worship, funerals, 
 and marriages, local sentiment must determine. 
 Nothing must ever be done in any way tending 
 in the community's mind to depreciate its sanc- 
 tity or secularize its sacred associations. 
 
 III. The Sunday-School 
 The Sunday-school edifice is usually archi- 
 tecturally a part of the church itself. Often- 
 The Sunday=School ^imes, and especially in country 
 Building Demands districts, it Is the church audi- 
 Special Care torium. To provide in some 
 
 sense the outward appearance of a school and to 
 give privacy in form to the classes, curtains or 
 other devices are resorted to in such cases. 
 Even the most primitive country community in 
 the next generation will be ashamed not to make 
 more adequate preparation than this for the 
 teaching function of the church. 
 
 The Sunday-school is charged with three 
 separate duties — instruction, worship, and ex- 
 pressional activities. The last named can be 
 treated under the community activities so far as 
 they are not associated with the worship and 
 
76 THE NEW CHURCH 
 
 the teaching functions of the school. They will 
 not influence the architecture of the plant where 
 
 community activities are provided 
 rA'c^S"''' f- adequately or even seriously 
 
 attempted, and since our con- 
 cern is as to the building itself we shall pass 
 over further consideration at this time of these 
 expressional activities. The provision for wor- 
 ship and instruction can happily be treated to- 
 gether. 
 
 Two ideas are battling with each other in the 
 Sunday-school world — the "togetherness" and 
 The " Together" *^^ ** separateness " ideas. The 
 ness " and " Sepa= school must come together, and 
 rateness " Plans separate for the lesson, and re- 
 assemble. That conception predominates in the 
 Sunday-school generally to-day. It was based 
 on the idea that the superintendent is the main 
 engineer, the strategic person in the Sunday- 
 school. He must be seen, obeyed, and heard in 
 a five-minute talk based on a uniform lesson. 
 Graded lessons have come and a new notion of 
 worship. These are denying the "together- 
 ness " ideal and insisting on the " separateness " 
 plan. In the new and modernly constructed 
 Sunday-school, the teacher of the individual 
 class and the department superintendent are the 
 strategic persons. The superintendent of the 
 whole school directs and engineers, but he is not 
 the center of public attraction he once was. 
 
ITS PHYSICAL PLANT 77 
 
 Under the new arrangement, the opening and 
 closing exercises, oftentimes a mere farce at 
 worship, are real occasions of real worship with 
 real training in worship as a regular part of the 
 class instruction preparing for them. This is 
 neither the time nor the place to discuss the 
 need and methods of training in worship. 
 Suffice it to say that the modern Sunday-school 
 will provide for training in worship and see that 
 it is duly exercised. There will of course be 
 rally days in the whole school, when all depart- 
 ments will come together in the church auditorium 
 and where the superintendent will be in the glory 
 of his preeminence again, and how his heart will 
 rejoice on these togetherness occasions to behold 
 the achievements and fruitage of his many sep- 
 arateness days I On such occasions the new 
 conception of the Sunday-school will have its 
 ample justification and, if need be, vindication 
 as well. 
 
 But let us look particularly at these two ideas, 
 genetically and historically. When the Sunday- 
 The History of school was young, all met in the 
 These Ideas— same room as in the rural dis- 
 
 Note Carefully ^j-icts to-day, and often all were 
 
 in one class. Then the idea came that the laws 
 of education applied here, and there was division 
 into classes by age and sometimes by sex. Since 
 it was next to impossible for all these classes to 
 be taught in one room at one time, separate 
 
78 THE NEW CHURCH 
 
 class-rooms were provided either by curtains or 
 by some other device. The whole school it was 
 felt must get together for the opening and closing 
 exercises. The idea naturally therefore arose 
 that permanent separate class-rooms were 
 needed, with provision for the togetherness idea 
 in a central room, and since the rally days of 
 the church frequently overran the church audito- 
 rium, what was more natural than for the Sun- 
 day-school assembly room to be utilized as an 
 annex to the church auditorium ? This was the 
 prevaihng sentiment of the religious leaders in 
 1867. In that year Mr. Lewis Miller, Akron, 
 Ohio, conceived the idea that for half a century 
 has dominated the Sunday-school architecture 
 of the world. It is known as the Akron plan 
 and was first used in the construction of the 
 First Methodist Sunday-School of Akron, Ohio. 
 Mr. Miller was a prominent lay-worker. He 
 submitted his idea to Messrs. Snyder and Blythe, 
 two architects, who developed it into the type of 
 building we all know, a building meeting the 
 definition in that day of the end to be served by 
 the Sunday-school as it was given by Bishop 
 John H. Vincent in these words : " Provide for 
 togetherness and separateness : have a room in 
 which the whole school can be brought together 
 in a moment for simultaneous exercises, and with 
 a minimum of movement be divided into classes 
 for uninterrupted class work." In 1872 the Uni- 
 
ITS PHYSICAL PLANT 79 
 
 form Lessons were provided, exactly fitting into 
 the Akron plan. 
 
 However, as better methods of teaching came, 
 
 dissatisfaction began to be felt with this type of 
 
 building. The Beginners' and 
 
 daN^wC P"'"^'y departments began to 
 demand separate quarters, and 
 got them. As far back as 1893 Mr. Geo. W. 
 Kramer, of New York City, prepared a model 
 building providing separate rooms for all de- 
 partments and at the same time permitting the 
 togetherness idea, which in that day no architect 
 was bold enough to break away from entirely. 
 This plan was exhibited at the World's Fair that 
 year. 
 
 But in 1908 the International Sunday-School 
 Association did a thing that dealt the death- 
 Dawn Fully Comes, blow to the Akron plan. It will 
 and the Sky is be a generation before the plan 
 Aglow with Change ^jn ^^ entirely discredited, but it 
 is doomed.^ What I have reference to was the 
 authorization of graded lessons. More than 
 
 ^ In a letter to the author touching this very point, Mr. Geo. W. 
 Kramer, of the famous Kramer & Son firm of church architects, writes 
 (July 9, 1917) : "The Akron Sunday-school plan, as you are prob- 
 ably aware, has been almost entirely superseded, so that (while it to 
 a certain extent influences later plans) interest in that plan to-day is 
 largely of a historic character. All of our recent work has consisted 
 in adaptations of buildings to the requirements of the Graded De- 
 partmental System, buildings for Religious Education, and the Com- 
 munity Building." 
 
80 THE NEW CHURCH 
 
 50,000 schools have now introduced the graded 
 lessons in one form or another, and it will not 
 be long till practically all will adopt them. The 
 graded lessons make the togetherness idea with 
 desire to hear a five-minute talk from the super- 
 intendent on the lesson impossible. There is no 
 uniform lesson. Instead five-minute talks on 
 missions have been tried, to save the superin- 
 tendent's old time prestige, but we shall soon for 
 another consideration abandon the talk altogether 
 and cease to try to get together except on the 
 rally days as aforesaid. 
 
 That other consideration is the consideration 
 of worship. Bishop Vincent thought a room was 
 The Consideration needed "for simultaneous exer- 
 Tiiat Settles tiie cises." Note he did not say wor- 
 *^^"® ship, and rightly so. These sim- 
 
 ultaneous exercises are not worship and with 
 great difficulty can be made to resemble it. We 
 need worship in our life — the outflowing of the 
 heart when the presence of God is consciously 
 realized. But three-year-olds and gray-haired 
 veterans of lifers batdes, to say nothing of the 
 boys and girls in the teens, realize this conscious 
 presence in far different moods and manners, and 
 in every case below adult life in order to realize 
 it special training is necessary. The idea of 
 simultaneous worship is impossible. There is 
 then no need for the togetherness idea longer to 
 dominate the architecture of the Sunday-school 
 
ITS PHYSICAL PLANT 8J 
 
 edifice/ The only other consideration calling for 
 it is the need of additional space for the church's 
 special days. But this consideration must not 
 overshadow the greater needs of efficiency and 
 of worship. The church will find some other 
 plan of caring for these occasions. 
 
 Since the action of the International Sunday- 
 School Association taken in 1908, as mentioned 
 The Marvellous ^bove, much activity has been 
 Rapidity of the manifested among the architects 
 New Movement's to house properly the new type of 
 Spread school that has arisen 50,ooostrong 
 
 and that is destined constantly to multiply its 
 kind till it occupies the whole field. These archi- 
 tects have had in mind to provide for six depart- 
 ments, Beginners', Primary, Junior, Intermediate, 
 Senior, and Adult, each department to be entered 
 directly from the halls and not through other de- 
 partments. They are agreed that absolutely sep- 
 arate rooms must be provided for the first three 
 departments and that they are desirable for the 
 other three, though not absolutely essential. It 
 is permissible for the church auditorium to be 
 used as the assembly room for worship of the 
 Intermediate, Senior, and Adult departments, but 
 it is not advised unless other provision is impos- 
 
 * Nor is the principle here involved invalidated whether the school 
 adopts any one of the many excellent series of graded lessons or the 
 really excellent uniform graded lessons now put out by the New 
 International Committee for 1918-1925. 
 
82 THE NEW CHURCH 
 
 sible. Provision is made by these architects for 
 sufficient clasS'rooms to separate classes by sexes, 
 beginning with the Junior department, should the 
 constituency desire such separation. 
 
 Naturally we cannot enter into the merits and 
 demerits of the various plans. Highly special- 
 ized books treat them. The hap- 
 The Cedar Rapids • ^ i ^- r r .1 T 
 
 Plan Arrives P^^^^ solution SO far of the prob- 
 
 lems involved seems to have been 
 reached by Mr. W. C. Jones, a Chicago archi- 
 tect, in his plan for the St. Paul's Methodist 
 Church, Cedar Rapids, Iowa. This plan bids fair 
 to be the vogue in Sunday-school architecture for 
 the present and succeeding generations, unless 
 God should reveal to His workers other needs to 
 be met which we cannot now foresee. The Cedar 
 Rapids plan will supplant the Akron plan just as 
 it Jacobized the school that met in one room, that 
 room being the church auditorium. In a private 
 letter to the author Mr. Jones says of this church : 
 ** This has proved to be a very popular church 
 and I am receiving inquiries from all over the 
 United States regarding it." Mr. Jones is a mod- 
 est man and makes no boastful claims. God has 
 enabled him to render a signal service to the 
 Christian life in permitting him to construct this 
 splendid structure. 
 
 IV. The Community Activities 
 But we now come to the real issue of the mod- 
 
ITS PHYSICAL PLANT 83 
 
 ern church in its relation to the community. 
 What shall be its attitude ? Shall it stop with 
 But the Church providing a home for the minister, 
 Plant Must Go a house of worship, and an ade- 
 ^^^^^^^ quate plant for its Sunday-school ? 
 
 It will if its idea is " Come ye out from among 
 them ; be ye separate," but not if its ideal is that 
 of service and intention to be " all things to all 
 men that it may win some." I have good friends 
 who put the foot down here and say " It is 
 enough ; it is finished." I love them, but I can- 
 not agree with them. My Master came not to be 
 ministered unto, but to minister, and He declared 
 that he should be greatest in His Kingdom who 
 most served. That is my notion of the Church. 
 It is to be a servant and it must serve the whole 
 man — not only his spirit, but his mind, his social 
 nature, his physical man. It will do it through 
 its community activities, and those activities will 
 vary from community to community. 
 
 In many places the Sunday-school building 
 will house these activities, so far as they need 
 It Will Contain a housing. Its lecture room or that 
 Community Building of the church, if it has a separate 
 and Grounds lecture room, can care for the de- 
 
 bating societies, the socials indoors, the popular 
 lectures, and the meetings of the various circles, 
 guilds, and other societies. It can very well also 
 care for the moving picture exhibits. In a pinch, 
 it can be the indoor gymnasium or recreational 
 
M THE XE^ C-iURCH 
 
 :.5 cm >erve 
 :-:. a third 
 
 ^-.~o. L-^aL 
 
 .:::-r. c^^ -?r. and 
 
 prove 5 _.:_:. r :.: .:s srre^-iz^. Tze^e banquets 
 5ii:.ild be iree, the : . . r: :o c»e bome by the cur- 
 :rz: -^Tpense ace: , r : :'-e :'-.-:" Thds is in 
 "r _-:erest of e :: r r : „.r:r.:rv and 
 
 ez-^il:rr. W^ezf r: : t :..:.e :s s;:fii at me 
 
 l_::i5 -:_5r .: .; :: It ::.- L :: z ^ '.:.:- :zi fiiiiire. 
 
 cem our 
 
 ■ "her. 
 
 i^.i to 
 
 Brother- 
 
 service Church should 
 
 rts»base: sket- 
 
 . ...tr outdc : : ^.-zirs in 
 
ITS PHYSICAL PLANT &5 
 
 good local repute sb'uld i-e be'.d. Tiitre szz-ili 
 be a ODfmnunitT t 
 
 rriTiMil AOz-. : i 
 
 gave us :.:.. -..: ~ _.: :t -.:• 
 plav is 7z:->Lzy u :ie^ua lz.: 
 ve!"?T?rr. -' ' '''le ce." '^-'^e G"""'!! 
 
 pay, c.:. 1 : ~t .: \ : ~t "_ 
 plav c: i_ : T. ^ . i -. . : - 2.z.^z 
 menxs too we —us: r::* :t :: 
 mission fees, -Lit.: ::r: it.t - .r„r 
 
 for dancmg-. ^ri-pLa .-Izr r 
 frequennng, and fell thai ii : 
 communitv ob : ri ~ : *: r ' 5 .: : 
 nuDciation. 7 r r St 
 
 equally b: i r r .: - ; C 
 
 equally ze . : : ^ 
 
 some and -=.::_ ^z:_;-~zli 
 It goes without sav-in? that s 
 will re: r - ~ , 
 
 untar^' ^ - - 
 
 always : Tr z :r. : 
 
 and pi r r 
 
 vexing . — : s _ : r r 
 
 win the .::^.: :.:::. - 
 real servant c: z 
 
84 THE NEW CHURCH 
 
 room. One of the departmental rooms can serve 
 as a library, another as a reading room, a third 
 as the office room of the relief committee of the 
 church. A kitchen can easily be provided that 
 the church banquets may be arranged for, and 
 either the lecture room or the gymnasium or 
 both, where an old-fashioned picnic dinner on the 
 ground seems for any reason less desirable, will 
 prove suitable for its spreading. These banquets 
 should be free, their cost to be borne by the cur- 
 rent expense account of the church. This is in 
 the interest of good fellowship, fraternity and 
 equality. Whenever the table is spread at the 
 Lord's house, it is to be the Lord's table in future, 
 and the Lord's people are to partake without 
 money and without price. In our church ban- 
 quets we shall never again penalize the poor man 
 with a large family and charge only a pittance 
 in comparison for the millionaire and his dia- 
 mond-bedecked childless wife. God will forgive 
 our errors in the past, now that we discern our 
 follies, but we must cease to commit them further. 
 A commercialized church supper is an insult to 
 Christian charity, a shame on Christian Brother- 
 hood, the defeat of its own worldly ends. 
 
 Some will object to the gymnasium feature. 
 They will more seriously object to the athletic 
 field which the Social Service Church should 
 have. Here the field-day sports, baseball, basket- 
 ball, tennis, croquet, and other outdoor games in 
 
ITS PHYSICAL PLANT 85 
 
 good local repute should be held. There should 
 be a community recreational day occasionally, 
 With Full Provision ^nd everybody should attend, 
 for Social and Rec- Those who conscientiously ob- 
 reationai Activities jg^t should consider that God 
 gave us bodies that must be cared for, and that 
 play is necessary to health and character-de- 
 velopment. We can serve God, we have said, 
 when we play as well as when we pray or 
 pay, and if we cannot, we must change our 
 play or allow God to change us. Amuse- 
 ments too we must provide for, without ad- 
 mission fees, their cost being charged to the cur- 
 rent expense account. Too often the Church 
 has thundered and railed at the young people 
 for dancing, card-playing, theatre-going, movie- 
 frequenting, and felt that it had discharged its 
 community obligation by such raillery and de- 
 nunciation. The Social Service Church is 
 equally bold in denouncing these things, but 
 equally zealous in providing positively whole- 
 some and helpful amusements and recreations. 
 It goes without saying that such a church plant 
 will require adequate supervision, whether vol- 
 untary or paid is not important, and that it should 
 always be open. The plan to combine parsonage 
 and parish house in country districts solves the 
 vexing question of supervision admirably. Thus 
 will the church be at the community's center, the 
 real servant of man, where it ought to be. 
 
S6 THE NEW CHURCH 
 
 I have already said the church will not dupli- 
 cate institutions already on the field where it can 
 Working Always Purify and direct these institu- 
 with Institutions tions, but if it cannot, its duty is 
 Already on tiie Field pjain. I have now to say that in 
 country districts and towns, the churches of all 
 denominations should unite in providing and 
 maintaining these community activities, erecting 
 a suitable parish house or community center 
 jointly. This will eventually lead to their calling 
 a single pastor and so work to the realization of 
 our Lord's prayer that His people should become 
 one. 
 
 The finest instance of a parish house, church 
 house, or community house as you prefer to 
 The Finest Arrange- designate it, is that of the 
 ment So Far Devised Winnetka (111.) Congregational 
 for This Purpose Church.^ Winnetka is one of the 
 suburbs of Chicago, being seventeen miles away. 
 The plant is ideally situated in natural woods. 
 Its grounds have been skillfully handled by the 
 landscape gardener, which renders the approach 
 all that could be desired. Winnetka has a 
 population of about four thousand people. A 
 few years ago the church was only a small 
 wooden structure, unattractive in character. 
 
 1 For full discussion of this plant see Evans' " The Sunday-School 
 Building and its Equipment," and Gates' " Recreation and the 
 Church." The pastor, Rev, J. W. F. Davies, will be glad to advise 
 with any seeking his counsel. 
 
ITS PHYSICAL PLANT 87 
 
 Under the skilled direction of a man with a 
 vision, a stone church was constructed which 
 every one thought would be adequate for a 
 generation. The splendid graded Sunday- 
 school within two years overcrowded the new 
 building and for a time was compelled to meet 
 in two separate sessions. The people of Win- 
 netka were pleased with the work of the church 
 and responded generously to a second appeal, 
 giving over a hundred thousand dollars in all for 
 the church and community house. 
 
 An excellent room is available on the ground 
 floor for the Primary Department. A modern 
 kitchen supplies convenient service to any por- 
 tion of the first floor. Fully appointed club- 
 rooms are open for men all day and evening. 
 The large gymnasium with high ceiling affords 
 an ideal floor which is busy morning and after- 
 noon all the week, with classes for men, women, 
 boys, girls, and young people. A stage gives 
 opportunity for amateur entertainments. This 
 room is used two or three times a week for mo- 
 tion pictures. The seating capacity of seven 
 hundred is frequently taxed by the people of 
 Winnetka. Only the highest grade of films, 
 locally censored, is ever allowed. So successful 
 has been this feature of the work that no com- 
 mercial motion-picture theatre has located in 
 Winnetka. This church is a real community 
 center. 
 
88 THE NEW CHURCH 
 
 The second-floor plan shows ten club-rooms 
 which are occupied week-day afternoons and 
 evenings by the boys and young men. On 
 scheduled occasions the girls and young women 
 occupy them. These rooms are used for class 
 work on Sunday. The basement plan has ample 
 facilities for private shower baths and locker- 
 room. In the basement also are two game- 
 rooms, one for men and one for boys, and the 
 gun room for the Volunteer Training Unit. 
 Once a month, now that we are at war, patriotic 
 services are held. In the height of the winter 
 season the weekly attendance at this busy com- 
 munity center frequently exceeds two thousand. 
 Winnetka Church believes in serving every need 
 of the community. Its buildings have become a 
 center of local activity. Its two ministers are 
 busy men in the large service that they are 
 rendering. The story of this church is an in- 
 spiration to any one who learns of its high de- 
 gree of efficiency and of its extended service 
 in manifold ways to satisfy fully the demands 
 upon it of the entire community life. 
 
 The record of Worth M. Tippy's achievement 
 in Cleveland is inspiration to any city pastor as 
 to what the Social Service idea will do for his 
 church.^ The Winnetka experience will nerve the 
 small town and suburban pastors to undertake 
 
 * See Dr. Tippy's most inviting account of his work in Cleveland, 
 as he tells it in his book, '« The Church a Community Force." 
 
ITS PHYSICAL PLANT 89 
 
 great things for the Lord. But the country 
 church really needs the Social Service idea most. 
 
 Our country churches are dying 
 mSt ™nd fast- The social life of the coun- 
 
 tryside is degenerating. The old 
 social occasions, the quilting parties, the corn 
 shuckings, the log-rollings, the wheat-threshings, 
 as we have said, are gone and with them has 
 gone the opportunity for the young to meet in 
 wholesome social relations. The results are de- 
 plorable. The young men of the city have shown 
 up better than those from the country under the 
 operation of the selective draft, and strange as it 
 may seem the social diseases are more frequent 
 among them. Where there is no high-toned so- 
 cial life, this lecherous thing has always hap- 
 pened. Our nation must go the way of its pred- 
 ecessors, unless the matter is speedily remedied. 
 The church at the center will relieve the situation 
 and save its own life by effectively serving its 
 own community. And many country churches 
 are, we are glad to record, understanding their 
 duty and meeting their obligations in this re- 
 gard. Here is a personal letter from the pastor 
 of one of them, typical of many. It will stir the 
 heart and inspire to noble effort. It is from Rev. 
 H. H. Pittman, Rollo, 111., pastor of a Congrega- 
 tional Social Service Church in the open country. 
 Brother Pittman says : 
 
 " It was in 191 2 that this community started to 
 
90 THE NEW CHURCH 
 
 claim its inheritance. The Rollo Consolidated 
 
 School, at that time the finest country school in 
 
 'the United States, was erected 
 
 And Rev. H. H. ^^^ began the movement towards 
 Pittman at Rollo .... . ^ , 
 
 unity m this region. Before that 
 
 time the interests of the people were scat- 
 tered to the towns lying on the border of this 
 township where their children were attending 
 high school. Gradually, since then, there has 
 come the localizing of interest and effort in this 
 center. This school has had five wonderful years 
 of activity and has proven itself to be the solu- 
 tion, not only of the educational problem of the 
 country, but also of the social and cultural. But 
 I take it that you wish to know of the church and 
 its contribution. So I hasten to write of its 
 share. 
 
 " The school was born up out of the life of the 
 church. Those who pushed most faithfully for 
 the school were the people of the church and un- 
 til the last year all of the members of the board 
 of directors have been prominent members of the 
 church. I feel that it is safe to say that the 
 church gave birth to the school. 
 
 " As soon as the fine new school building was 
 erected the church people began to make com- 
 parisons as to equipment and made up their 
 minds that the church must measure up to the 
 school. It was about this time that the tail end 
 of a cyclone came along and assisted the mem- 
 
ITS PHYSICAL PLANT 9i 
 
 bers in their deliberations as to whether the 
 church should be remodelled or a new edifice 
 erected. With the old building a partial wreck 
 they decided on a new structure. This was 
 erected and dedicated in June, 1914, at an ap- 
 proximate cost of $15,000. The indebtedness 
 was cleared away. At the same time the people 
 looked a little farther and planned for a parson- 
 age, and when the church was dedicated the par- 
 sonage was well on the way. It was complete 
 in August, costing a little over $5,000. There 
 is some indebtedness on this building. 
 
 ** In the last three years and a half the mem- 
 bership has increased from 60 to 145, and the 
 budget from $700 to $1,900 for local expenses. 
 The church purchased an auto for the minister 
 and pays him a salary of $1,500 and parsonage. 
 
 " One of the most flourishing groups in the 
 church circle is the Rollo Young Men's Club 
 which was organized last fall. There are over 
 twenty members in this group. At the outset 
 only two were members of the church. Now all 
 but one are members. They conduct the Sun- 
 day evening series, known as Pleasant Sunday 
 Evenings at Rollo. 
 
 " The church and the school work together in 
 perfect harmony, and plan never to conflict in 
 their activities. I appear at the school chapel 
 service every Monday morning and have an op- 
 portunity for fellowship with the students and 
 
92 THE NEW CHURCH 
 
 faculty at all times. Before work opens this fall 
 we will have organized the community into a 
 Community League with a representative Coun- 
 cil to direct all the activities of the community. 
 The secretary of the Council will keep the calen- 
 dar of the community and every one will refer 
 dates and affairs of every sort to her. This will 
 give place for everything. For, in spite of its 
 reputation for being quiet and lonely, this coun- 
 tryside, at least, finds time inadequate for all the 
 matters claiming a hearing. It is not infre- 
 quent that we have every night filled with pub- 
 lic attractions of some sort, for two weeks or 
 more. 
 
 " The community has a motion picture equip- 
 ment, a Choral Society, a Country Club, a Mis- 
 sionary Society, a gymnasium, athletic grounds 
 and holds two festivals : the Spring or May Festi- 
 val at the school and the Fall or Harvest Home 
 Festival at the church. Both of these are big oc- 
 casions. 
 
 ** The church plans also to give courses in Bible 
 History and Teaching for juniors and seniors in 
 the high school. They will come to the church 
 for instruction and will receive credit in the high 
 school." 
 
 And lest you might consider Rollo an isolated 
 case, here is another (and I could duplicate these 
 letters many times) from the pastor of the Baptist 
 Church of Derby, New York, the Rev. Robert G. 
 
ITS PHYSICAL PLANT 93 
 
 Leetch. Brother Leetch writes me under date 
 of May 1 8, 191 7, as follows : 
 
 " As touching your theme, * The Social Gospel 
 
 and Housing the Social Service Church,' I shall 
 
 not attempt to burden you with 
 
 self with giving you briefly the 
 bare facts relating to our work in the Derby 
 community. 
 
 *']ust five years ago, June first, I took up the 
 work. At that time the community had no 
 organized religious or social work in it. There 
 had been, in years gone by, a Congregational 
 society in the place, but this had ceased to exist 
 and its building was closed and boarded up. 
 The incoming of a few city people to live in the 
 community revived interest in the church. 
 
 ** Our community combines a strictly rural, 
 farming section, with a summer colony on the lake 
 front. The church buildings are in the open 
 country, about two miles back from the lake. 
 
 " Five years ago there was no bond of interest 
 between these two elements of the population. 
 The country people were living widely apart 
 from each other, with little or no consciousness 
 of common interest. There was no center in all 
 the community where all the people might come 
 together. It was necessary to create such a 
 center. 
 
 " The church building was restored, and 
 
94 THE NEW CHURCH 
 
 opened for regular services. We purchased 
 adjoining property which was improved by a 
 very large barn and a comfortable farmhouse. 
 These buildings were remodelled. The farm- 
 house has become the manse, and the large barn 
 has been converted into a fine community house, 
 at the cost of about $25,000. 
 
 *'We have laid special emphasis upon the 
 social aspect of our work, having in mind always 
 the practical needs of the people of our com- 
 munity. 
 
 *' It has been our purpose to draw the people 
 together, at this common center, in neighborly 
 intercourse, and under the auspices of the church, 
 in order that they might develop a conscious- 
 ness of their common interests and of their obli- 
 gations to each other, to their community, and 
 to the world at large. We have aimed to show 
 them that the church is interested in all that 
 pertains to their social welfare, and in so doing, 
 we have found them the more ready to believe 
 in and to follow the spiritual leadership of the 
 church. By our emphasis upon the social in- 
 terests of the people, we have kept the church 
 daily in the foreground of the community life. 
 
 •' Our community house is separate from the 
 church building. It is equipped to meet the 
 needs of our community. Other equipment can 
 be added when actually needed. The equip- 
 ment includes assembly hall, social room, kitchen, 
 
ITS PHYSICAL PLANT 95 
 
 pantries, library, women's work and meeting 
 room, bowling alleys, billiard room, retiring 
 rooms. 
 
 ** A motto on the wall of the social room reads, 
 * Get acquainted with your neighbor, you might 
 like him.' " 
 
 The church plant of the churches of the new 
 time will embody the architectural principles 
 The Central Place ^^^ ^^^ broad, inclusive Christian 
 of Such a Plant Spirit of these churches which as 
 In Community Life heralds and precursors have so 
 beautifully indicated the way. Such a church 
 plant will be at the very heart of the personal 
 and community life and of it no man should be 
 so inappreciative as to write discourteously, as 
 did the editor of the Craigin (Kansas) Observer 
 when recently a severe wind blew down the only 
 church edifice of the town : ** We are fortunate 
 indeed that the wind-storm which blew down the 
 church Thursday afternoon did no real damage." 
 The new church will fill such a commanding 
 position in the new time that any hurt to its 
 plant will be esteemed a dire public calamity. 
 
IV 
 ITS CHURCH YEAR 
 
 IN 1644 the Puritan Parliament passed an 
 ordinance strictly forbidding the observance 
 of all holy days. Even Christmas was not 
 excepted, since this feast day was of pagan 
 origin. For that day a solemn fast was pro- 
 How the Puritans claimed. The law required every- 
 Regarded Holy body to go to work on that day, 
 ^^*^*^ and the owner of every closed 
 
 shop was haled before the judge and punished. 
 The Puritans took this drastic action to rid re- 
 ligion of superstition and what almost ap- 
 proached, if it did not actually approach it, 
 idolatry. The Christian Year, by which is meant 
 the keeping of the feast and holy days and the 
 days devoted to the memory of certain saints 
 and events in Christian history, had become not 
 only an interference and often a tyranny, but 
 also a stench and an injury to vital Christian 
 living. The Puritans pruned the thing and even 
 purified the Sabbath till it looked like an oak of 
 a hundred years bereft of leaves and limbs, a 
 mere defiant trunk, a shadow of its former 
 strength and beauty. 
 
 96 
 
ITS CHURCH YEAR 97 
 
 The Christian Year had its root in the Hebrew 
 festivals. The Passover, Pentecost, Tabernacles, 
 The Roots of the The Feast of the Trumpets, of 
 Christian Year The New Year, Purim, Dedica- 
 Were Hebraic ^[^^ or Feast of Lights, The 
 
 Great Day of Atonement — these great festivals 
 among a people whose religion was national and 
 social rather than personal and individual served 
 to round out the year in harmony with their 
 early domestic life and reverently to recall their 
 national history. In addition to these, the ec- 
 clesiastical authorities added others to com- 
 memorate some great event, as for example that 
 which preserved the memory of the destruction 
 of the Temple and city by fire on the seventh 
 of the fifth month, the month Ab, or our July- 
 August, in 586 B. C. Zechariah mentions other 
 feasts in the fourth, seventh, and tenth months. 
 The second and fifth days of every week were 
 also set aside as fasts. In regard to the Jewish 
 Ritual Year, Dr. Edersheim, a clergyman of the 
 Church of England, but of Jewish parentage and 
 education, thus writes : 
 
 ** There could not be national history, or even 
 romance, to compare with that by which a 
 Of Whose Value Dr. Jewish mother might hold her 
 Edersheim Speaks child entranced. And it was his 
 Appreciatively q^^ history— of his tribe, clan, 
 
 perhaps family ; of the past indeed, but of the 
 present, and still more of the glorious future. 
 
98 THE NEW CHURCH 
 
 Long before he could go to school, or even 
 synagogue, the private and united prayers and 
 the domestic rites, whether of the weekly Sab- 
 bath or of the domestic seasons, would indelibly 
 impress themselves upon the boy's mind. In 
 mid-winter there was the festive illumination in 
 each home. In most houses, the first night only 
 one candle was lit, the next two, and so on till 
 the eighth day ; and the child would learn that 
 this was commemorative and symbolic of the 
 Dedication of the Temple, its purgation, 
 and the restoration of its services by the lion- 
 hearted Judas the Maccabee. Next came, in 
 earliest spring, the merry time of PURIM, the 
 feast of Esther and of Israel's deliverance through 
 her, with its good cheer and boisterous enjoy- 
 ments. Although the PASSOVER might call the 
 rest of the family to Jerusalem, the rigid exclusion 
 of all leaven during the week could not pass 
 without its impressions. Then, after the FEAST 
 OF THE Weeks, came bright summer. But its 
 golden harvest and rich fruits would remind of 
 the early dedication of the first and best to the 
 Lord, and of the solemn processions by which it 
 was carried up to Jerusalem. As autumn seared 
 the leaves. The Feast of the New Year 
 (Trumpets) spoke of the casting of man's ac- 
 counts in the great Book of Judgment, and the 
 fixing of the destiny for good or for evil. Then 
 followed the feast of The Day of Atonement, 
 
ITS CHURCH YEAR 99 
 
 with its tremendous solemnities, the memory of 
 which could never fade from the mind or the 
 imagination ; and last of all, in the FEAST OF 
 THE Tabernacles there were the strange leafy 
 booths in which they lived and joyed, keeping 
 their harvest-thanksgiving, and praying and long- 
 ing for the better harvest of a renewed world." 
 
 But the thing happened with respect to these 
 ritualistic feasts and fasts, which always happens 
 But Formality where overemphasis is placed on 
 
 Stifled spiritual ceremony^ — they became formal 
 Aspiration g^j^^j connection between the wor- 
 
 shipper and the God of the feasts and fasts was 
 weakened, if not altogether destroyed. Hear 
 the eloquent denunciation of the whole thing by 
 Israel's greatest prophet : *' Bring no more vain 
 oblations ; incense is an abomination to me ; the 
 new moons and Sabbaths, the calling of assem- 
 blies, I cannot away with ; it is iniquity, even 
 the solemn assembly. Your new moons and 
 your solemn fasts my soul hateth. They are a 
 trouble to me ; I am weary to bear them." 
 Ritual had shackled the soul of the worshippers 
 and dimmed their eyes. When Jesus came, He 
 found the holy Sabbath a burden to men's souls, 
 and fast days prostituted into the means of gaudy 
 self-advertisement of personal piety. He de- 
 nounced the whole regime and insisted on the 
 strange doctrine of a new birth, which even the 
 open-minded Nicodemus could not comprehend. 
 
too THE NEW CHURCH 
 
 After the crucifixion and resurrection of Jesus 
 His followers naturally kept sacred in their 
 The Two Elements niemory the characteristic experi- 
 of the Infant ences of His earthly life and per- 
 
 Church of Christ petuated them in occasions of 
 religious observance. They did not, however, 
 break entirely with the Jewish feasts. The 
 Church was composed of two elements — the 
 Jewish and the Gentile converts. The former 
 were led by Peter and the latter by Paul. The 
 Traditionalists and the New Lights, the Radicals 
 and the Standpatters, the Adherents of the Faith 
 once delivered to the Saints and the Progressive 
 Modernists, were in constant disagreement with 
 each other then, as now. Paul's constant and 
 noble pleas for freedom from the law did not 
 mean release from the moral law, but from the 
 ritualistic customs, the new moons, the sacrifices, 
 the fasts, that substituted in men's minds for the 
 broken and contrite heart which God exacts for 
 the worshipper's release from sin. Men were so 
 prone everywhere to ritualistic worship that they 
 could not rid themselves of its grasp. The 
 Jewish Christians could not appreciate Paul's 
 position. From their babyhood they had been 
 drilled in the solemnities of the ritual, as Dr. 
 Edersheim's sympathetic and experiential esti- 
 mate of its influence on life as quoted above has 
 shown. It was hard to get release from such 
 influence. They insisted that the temple worship 
 
ITS CHURCH YEAR 101 
 
 and the fasts and feasts go on. In every church 
 the issue was joined between heart-worship and 
 ritualistic performance. Even in Paul's Galatian 
 Church, whose members were so devoted to him 
 that they would, according to Paul's own testi- 
 mony, have plucked out their eyes and given 
 them to him, after an invasion by the Judaizers 
 or Ritualistic Party in Paul's absence, — even in 
 this church the tendency to formalism became so 
 pronounced that Paul feels constrained to write 
 to them this stern admonition : " Oh, foolish Ga- 
 latians, who hath bewitched you, that ye should 
 not obey the truth ? — After that ye have known 
 God, or known of God, how turn ye again to the 
 weak and beggarly elements, whereunto ye de- 
 sire again to be in bondage ? Ye observe days, 
 and months, and times, and years. I am afraid 
 of you, lest I have bestowed upon you labor in 
 vain." And yet the demand for recognition of 
 the old was so strong that Paul himself twenty- 
 five years after his new birth of freedom from it, 
 in the spirit of Christian love and willingness to 
 do anything to unite the two warring parties of 
 the infant churches, was overpersuaded to enter 
 into the Temple for purification — a compromise 
 with truth that cost him four years in prison, 
 shipwreck and perhaps his life. When ritualism 
 has fastened its tentacles on a people, blind, 
 fanatic, Pharisaic in their zeal for the things that 
 perish, appallingly fatal becomes their inability 
 
J02 THE NEW CHURCH 
 
 to discern those things that abide, to comprehend 
 the things that lead straight to the God Whom 
 they ignorantly seek and find not, because of the 
 maze through which they look. 
 
 But the ritualists won. Unable to bring over 
 the Jewish Ritualistic Year into the Christian 
 
 Church, they transplanted its 
 In Their Conflict . , , r, , ^ .^ ,, 
 
 Ritualism Won ^^^^^ ^^^ ^^^^^^^ ^" to it the 
 
 branches of the Master's climac- 
 teric experiences, and as the centuries advanced 
 added thereto the outstanding events in Chris- 
 tian Church history. They urged that Christ's 
 own example in attendance on the great festivals 
 and His institution of the Lord's Supper were 
 justification for them, and they were not wholly 
 in error. What more natural than to keep alive 
 by religious observance the great Life and its 
 greatest experiences — the Life that had made 
 plain to men the way to fellowship with God ? 
 Certainly the day of His Resurrection, that day 
 that offered hope to every aspiring soul, certainly 
 that day should be kept, and it was kept for a 
 long time as a sister day to the Sabbath, later 
 supplanting the Sabbath as the day of rest in the 
 Christian week. And the season of His Passion, 
 crowned by His Crucifixion, certainly the devout 
 disciple would cherish and commemorate that. 
 And the great day of spiritual baptism, the day 
 of Pentecost, this day was holy and this experi- 
 ence must be preserved in solemn feast. That 
 
ITS CHURCH YEAR 103 
 
 these latter two coincided with the Jewish Fes- 
 tivals of the Passover and the Feast of Weeks, 
 too, made it easy to institute them as Christian 
 festivals, and in a measure appeased the resent- 
 ment of the Jewish Christians at the threatening 
 break with the ritual to which they were so com- 
 pletely devoted. As time went on, other Chris- 
 tian festivals, fasts, celebrations, holy days, were 
 provided in the Christian Church. Worship be- 
 came linked with the calendar and itself a science 
 rather than an art. It takes a scholar to under- 
 stand the intricacies of the calendar that grew 
 up in the unfolding centuries. When I speak of 
 Lunar Cycle, Metonic Cycle, Golden Number or 
 Prime, Paschal Moon, Epact, Dominical Letter, 
 Bissextile, Ferial and Festal, Vigil and Eve, 
 Octave, Movable and Immovable Feasts, — all of 
 which enter into the Christian Year and all of 
 which must be understood to understand it, you 
 see how complicated the observance of the way 
 of salvation became — a way so simple that a 
 wayfaring man, though a fool, need not err 
 therein. And yet some who read no doubt have 
 erred therein to their own confusion in attempt- 
 ing to worship in a congregation given to the 
 calendar in its public services. Even those 
 churches that adhere to the calendar would be 
 confused to visit each other's communions, be- 
 cause the Roman calendar is new style, the Greek 
 and Russian old. 
 
J04 THE NEW CHURCH 
 
 There is great variety also in the details of the 
 calendars, but the central principle is the Incar- 
 The Intricacies of nation. This great central theme 
 the Christian Cai- runs through it like a river of 
 endar Development goj^ through pictures of silver, 
 Standing out like a great sentinel in the calendar 
 of the Christian Year. Advent, Circumcision, 
 Epiphany, Presentation in the Temple, Annun- 
 ciation, Transfiguration, Easter, Ascension, Whit- 
 sunday, and Trinity — the people who enter into 
 the celebration of these great events and occa- 
 sions ought certainly to know the Lord's life. 
 But the end is not yet. There are the days of 
 the various saints by name as well as the feast 
 of all the saints, All Hallows or Hallowe'en, 
 Red-letter and Black-letter Days, the days given 
 to the saints, Andrew, Thomas, Stephen, John 
 the Evangelist, and the Holy Innocents, the 
 Feast of St. Michael or Michaelmas, the fasts, 
 Lent, Pre-Lent, Ash Wednesday, Shrove Tues- 
 day, Mid-Lent or Refreshment Sunday, Palm 
 Sunday, Maundy Thursday, Good Friday, Em- 
 ber and Rogation Days, Fridays, Vigils and 
 Eves, Masses of various kinds. 1 am not sure 
 that I have included all the complicated ecclesi- 
 astical machinery, by which the worshipper is 
 to have access to God, Who is a spirit and a 
 person, and desires to be worshipped in spirit 
 and in truth. If the worshipper does not have 
 to seek certain places to worship, can he reason- 
 
ITS CHURCH YEAR JOS 
 
 ably be expected to subject himself to the intri- 
 cacies of such a labyrinthine calendar in its 
 manner ? 
 
 But the end is not yet. Rules are prescribed 
 for the decorations to be employed in observing 
 With Some of ^^^ events of the calendar. In the 
 
 Its Bewildering ninth century the rules as to col- 
 Minutis Qi-g became standardized or ritual- 
 
 ized. Of this important matter Charles Walker, 
 in ** The Ritual Reason Why," says, " The usual 
 colors employed in modern times are white, red, 
 violet, green and black. According to the old 
 English use, blue, brown, gray and yellow were 
 used. White is used on all the great festivals 
 of our Lord, of the Blessed Virgin, and of all 
 the saints who did not suffer martyrdom ; white 
 being the color appropriate for joy, and signify- 
 ing purity. Red is used on the feast of the 
 martyrs, typifying that they shed their blood for 
 the testimony of Jesus, and at Whitsuntide, when 
 the Holy Ghost descended in the likeness of 
 fire. Violet is the penitential color, and is used 
 in Advent, Lent, Vigils, etc. Green is the ordi- 
 nary color for days that are neither fasts nor 
 feasts, as being the pervading color of nature, or 
 as typifying the Resurrection. Black is made 
 use of for funerals or on Good Friday. (Many, 
 however, prefer to use violet at funerals.) 
 
 " In the old English use, red was employed on 
 all Sundays through the year, except from Easter 
 
t06 THE NEW CHURCH 
 
 to Whitsunday, unless a festival superseded the 
 Sunday services. The same color served for Ash 
 Wednesday, Good Friday, Maundy Thursday, 
 and Easter and Whitsun Eves. White was em- 
 ployed throughout Eastertide, whether a Sunday 
 or a Saint's Day. Yellow was employed for the 
 Feast of the Confessors. Blue was used indif- 
 ferently with green ; brown or gray, with violet 
 for penitential times." 
 
 Very naturally, very properly, very rightly, the 
 Puritans broke with this Christian Ritual Year. 
 With All Which ^^^ ^^^ I cannot think of return- 
 the Puritans ing to it. Our theme at this time, 
 
 Properly Broke j^^ Church Year of the new time, 
 has its root in that Christian Ritual Year just 
 as it in turn had its root in the Jewish Ritual 
 Year, and while we need such a year, we must 
 not standardize it till it becomes a tyranny over 
 freemen and shackles on progress. We recog- 
 nize the danger that besets our pathway and 
 should be able to escape its deadening pall. But 
 order, not confusion, system, not chaos is God's 
 way, and we Protestant Christians must admit, 
 even though reluctandy, that we have something 
 to learn from the shoot that came forth out of 
 the stock of Jesse and that branched too pro- 
 fusely in the calendar of the Christian Ritual 
 Year. Every business has its fiscal year. The 
 Church must have its year too, and must have 
 it in accordance with the sacred truth recorded 
 
ITS CHURCH YEAR J07 
 
 in Ecclesiastes 3:1; ** To everything there is a 
 season, and a time to every purpose under the 
 heaven." 
 
 The Church Year will be conditioned by the 
 natural year, by Christian history, and by a due re- 
 What Will Now gard for the successful administra- 
 Condition the tion of the Kingdom. The sea- 
 
 Church Year gQj^g Qf j-^g natural year and the 
 
 great outstanding events of the Church will 
 greatly determine it, and in it seed-time and 
 harvest will naturally follow each other. Let us 
 understand that this Church Year is to be far- 
 sighted and alert, not haphazard and waiting for 
 something to turn up ; that it is to be compre- 
 hensive and inclusive, not one-sided and spo- 
 radic, but providing for evangelism, missions, 
 education and social service, as well as for wor- 
 ship in the technical sense; that it is to be 
 based on achievement, not theory, relying for 
 its elements on the experience of successful 
 efforts in the churches, on the efforts God has 
 evidently owned, because He has blessed them 
 with gratifying results ; that it is to be flexible, 
 not incoherent and unstable, but genuinely adapt- 
 able to new conditions and situations as they 
 shall arise, and affording that wholesome variety 
 which is the spice of life and which God in His 
 natural world so abundantly provides ; that it is 
 to be Kingdom-wide and not simply adapted to 
 the local church and its local needs, ignoring 
 
tOS THE NEW CHURCH 
 
 the other bodies of Christian workers, and so 
 
 subject to modification in order best to enable 
 
 the local church to cooperate with the whole 
 
 Brotherhood of Christ's people and bring in the 
 
 day of Christian union. 
 
 This Church Year will provide for the growth 
 
 in numbers of the Church both here and abroad, 
 
 for the raising of funds for current 
 Items it Must , , , , 
 
 Provide for expenses and benevolences, for 
 
 Christian fellowship and growth in 
 grace, and for genuine worship as the expression 
 of the soul's inner longing for God. It is finan- 
 cial, fraternal, social, educational, spiritual, and if 
 there be any other good, it must be compre- 
 hended appropriately in it, for this Church Year 
 is to bring to the worshipper all that is good and 
 wholesome in God's universe, and to train him 
 not only to worship, but equally to serve, and, 
 what is more, to serve efficiently. 
 
 We shall begin to examine its possibilities in 
 the fall. The lethargic summer season, with its 
 
 vacation breaks, is now over. The 
 in^theFau" flock is reassembled again. A 
 
 new year is beginning. Then be- 
 gin. The members are ready to work. Set them 
 to it. Let the month of October be set aside for 
 a Go-to-Church Campaign, wherein the aim shall 
 be not only to increase church attendance, but to 
 boost every department of the church work. Let 
 the last Sunday in September be a Visitation 
 
ITS CHURCH YEAR J09 
 
 Sunday. There should be four of these during 
 the year. This idea came from the Every Mem- 
 ber Canvass, as its natural by-product. There is 
 danger that the membership will regard the 
 Every Member Canvass as merely a money get- 
 ting scheme, if it is the only visitation during the 
 year. So from twenty to thirty per cent, of the 
 membership of progressive churches is now con- 
 stituted into a Visitation Board, and at least four 
 times a year takes a Sunday afternoon for an 
 Every Member Visitation. These visits are to 
 be social and spiritual. Let one of them be 
 placed on the Sunday afternoon before Rally 
 Day, or before the beginning of Rally Month. 
 This will be a good beginning. Such a Visita- 
 tion Campaign will require careful planning and 
 persistent training. If it is properly cared for and 
 conducted, the people will come. Will they con- 
 tinue to come ? Not unless they are set to work. 
 Here again skillful planning and patient tactful- 
 ness are required. During October, Rally Month, 
 the minister will preach on Christian stewardship 
 and service, and set in motion plans to enlist 
 every member of the congregation in the line of 
 Christian work to which he is best adapted. The 
 volunteer system will not work here. Universal 
 draft is the only hope and the only salvation. 
 Throughout the month of October the work of 
 visitation must be kept up, not in a grand drive 
 as on the last Sunday in September, but in skir- 
 
no THE NEW CHURCH 
 
 mishes all along the line, as there is opportunity 
 of battle with carelessness and indifference. 
 During the months of November and December 
 the idea will be to deepen the sense of obligation 
 to serve and to hold the new recruits faithful to 
 their enlistment choices. 
 
 The second clearly marked drive will begin 
 near Christmas, the glad season that marks the 
 With a Second advent of our Lord. A campaign 
 
 New Season at will be launched to continue till 
 Christmas March, its purpose being to gain 
 
 power in the realm of Christian education and 
 service. The Visitation Board should on New 
 Year's Sunday, or New Year's Day again visit 
 every home. The slogan of this visit should be 
 ** Begin the year Right — Begin it with God and 
 Live it with Him ! " Training classes for various 
 lines of church work and Christian service in the 
 community should begin, brief courses of three 
 months, but comprehensive, efficient and effect- 
 ive. The Church must redeem Christmas and 
 New Year from dissipation. It cannot do so by 
 criticisms, but by constructive methods of posi- 
 tive substitution of better things in the place of 
 the dissipations now so spiritually devitalizing. 
 
 A third great drive will articulate with Easter. 
 It is the season of ingathering. Ever since the 
 Church Year began in September, the whole effort 
 has had in view this time of decision for Christ, 
 hallowed by His sacrifice for our sins. The 
 
ITS CHURCH YEAR iU 
 
 fruits must be gathered and conserved before 
 summer. Let it not be simply a time of new 
 
 births into the Kingdom, but 
 And the Third „ r , 
 
 A d E t r equally a season oi deeper conse- 
 cration on the part of professing 
 Christians, and of securing recruits for the min- 
 istry, the mission work, and other forms of Chris- 
 tian service. It should be preceded by special 
 services of evangelistic nature and by an inten- 
 sive visitation campaign of personal work. The 
 minister cannot do all this work. He will do his 
 part, and more than his part, but the membership 
 must be enlisted and trained. 
 
 Before the first of June and usually in April, 
 the attention of the congregation becomes riveted 
 Caring Rightly for ^^ the financial administration of 
 the Kingdom's Finan= the Kingdom. The minister will 
 ciai Administration pleach on God's claim on our in- 
 comes and on ourselves. The Every Member 
 Canvass will be prepared for by the standard 
 methods known to all church-progressives, end- 
 ing with a great layman's rally and speaking 
 session just before the canvass for funds begins. 
 It will be the fourth visitation of the year, and 
 should yield gracious results, if the other visits 
 have succeeded in generating in all the feeling 
 that this church is interested in us and not simply 
 in securing our money for its own maintenance. 
 During the summer those who remain at home 
 — and more remain than go away — those who 
 
U2 THE NEW CHURCH 
 
 remain at home must be utilized and their energy 
 conserved. It is the social time par excellence 
 And Utilizing the ^nd of the out-of-doors. Picnics, 
 Good Old Summer auto and boat excursions, pag- 
 Time eants, lawn services on the Sab- 
 
 bath evenings, outdoor meetings of the different 
 societies and circles and classes, athletic meets, 
 etc., etc., etc. In these things the church will 
 lead and direct, since it must minister to all life. 
 The children must be cared for. They are out 
 of school. Why not have " A Church Vacation 
 School," utilizing the children, the church plant, 
 and the public school teachers, and supplement- 
 ing the all-too-inefiicient religious instruction 
 now provided by the Sunday-school ? One de- 
 nomination in Chicago last year enrolled 4,700 
 children in twenty-four such " Daily Vacation 
 Bible Schools" for children under sixteen. In- 
 dustry can be encouraged by organizing canning 
 clubs of various kinds, or garden clubs, or potato 
 clubs, under voluntary leadership of competent 
 Christian lay-workers, and with splendid con- 
 servation of energy and consequent rich fruitage 
 in Christian character. In these war times Red 
 Cross work is always in order. Large numbers 
 of college students are at home and many times 
 theological seminary students are at leisure. 
 Set them to work. Doctors and lawyers have 
 more leisure than usual. Set them to work. 
 Make every effort to reduce to the minimum the 
 
ITS CHURCH YEAR n3 
 
 loss of momentum and enthusiasm now so gen- 
 erally attendant upon the good old summer time. 
 Eternal vigilance will be the price of success. 
 The church must pay that price. 
 
 Even those who go away can be conserved, 
 and instead of the summer season being an 
 Providing to Con- Occasion for despair, it can be 
 serve Even Those among the gladdest Seasons of 
 Going Away for a the Church Year, and perhaps its 
 ^'*^'"' most fruitful. The auto and the 
 
 desire for a change of scene and the custom of 
 week-end visits can be utilized for spiritual pur- 
 poses at country places, amid the mountains, by 
 the seaside and along the lake fronts, and in 
 the military camps. Devout Christian men and 
 women, when properly approached, will be glad 
 to place themselves and their cars at the disposal 
 of a church engaged vigorously in a program of 
 social service like this. Such service is genuine 
 extension bureau work of vitally spiritual poten- 
 tiality and offers a challenge worth serious con- 
 sideration to the framers of the Church Year. 
 
 Of course the Christian Sabbath must be pre- 
 served in its integrity. Sabbath observance is 
 And Certainly Con- fundamental in the Christian life, 
 structiveiy Keeping Any attempt to desecrate it must 
 tlie Sabbatfi ^^g Stoutly resisted not only by 
 
 vigorous protests, but by constructive positive 
 suggestion. Let us not forget that the Christian 
 life is not a negative, but a positive thing. The 
 
n4 THE NEW CHURCH 
 
 teacher of Christian truth must employ negatives, 
 'tis true, but merely to empty the house of evil 
 is to do worse than not to empty it at all. The 
 Christian would-be reformer who does this is 
 doing the man he would help a serious hurt and 
 making for him the way of true redemption 
 harder and more difficult. This is a hard say- 
 ing, but hear the words of the Lord in Matthew 
 12:43-45: ** When the unclean spirit is gone 
 out of a man, he walketh through dry places, 
 seeking rest, and findeth none. Then he saith, 
 I will return unto my house from whence I came 
 out : and when he is come, he findeth it empty, 
 swept, and garnished. Then he goeth and 
 taketh with him seven other spirits more wicked 
 than himself and they enter in and dwell there : 
 and the last state of that man is worse than the 
 first." Even so is it with the man whose heart is 
 cleansed, but whose energy is not directed into 
 positive ways of righteousness. This has vital 
 bearing on evangelism. The follow-up work is 
 the price of permanent uplift from any evangel- 
 istic effort. 
 
 The action of Massachusetts in permitting 
 farming on the Sabbath as a war-measure is 
 Making it Far More inexcusable folly. The Church 
 Than a Day of Nega= should meet this in a statesman- 
 tion and Abstinence jji^g program of protest. But 
 to stop with protest will be but half its duty. 
 There will be expected of it also positive sug- 
 
ITS CHURCH YEAR U5 
 
 gestion how it can be avoided. A positive Sab- 
 bath of Christian service rather than a Sabbath 
 of negative Puritanic hoHness is what we shall 
 see exemplified in the new Church Year. And 
 in its program fitted splendidly into this Church 
 Year, every evil of our day will be aggressively 
 met with denunciations, to be sure, but also with 
 a constructive policy designed to effect not only 
 its elimination, but also its permanent end. We 
 shall overcome evil — with criticism? yes — with 
 denunciation? yes — with anathema? yes — but 
 also and more so in the spirit of Holy Writ 
 — with good. Overcome evil with good. How ? 
 By putting good in evil's place. 
 
 The presentation of this subject I have been 
 able to make at this time will not satisfy. I 
 All of Which Will hope it will not. It ought to 
 and Should Exact Stimulate. I pray that it may. 
 Certain Readjust- The principles that call for the 
 "^"^^ Church Year and that underlie its 
 
 construction have, I hope, been explained. The 
 individual Christian leader will apply them to 
 his local situation. Many adjustments of the 
 suggested Church Year will be necessary. It, 
 on the other hand, will necessitate some read- 
 justments in each local situation. The country 
 church will fall back on its usual apathetic state- 
 ment — that our problem is different. That is 
 true. Every church has its problems different 
 from other churches, just as every man's life is 
 
ft6 THE NEW CHURCH 
 
 different from every other man's. That is what 
 the ritualistic years of the Jews and Catholics, of 
 the Greeks and Russians, failed to take into ac- 
 count. That is why they have ceased to be spir- 
 itual forces making for righteousness among 
 men. That is why they are effete and fossilized. 
 But we must not paralyze ourselves by saying 
 that our problem is essentially different. At 
 heart our problems are one. The principles are 
 eternal underlying their solution. The applica- 
 tion of these principles to our local needs and 
 demands will steer us clear of the egregious 
 dangers of the Scylla and Charybdis of ritualistic 
 and ceremonial obsession that has depleted spir- 
 itually every church heeding the clamor of its 
 siren voice and at the same time bring us the 
 vital efficiency and the growing power to be had 
 first in adopting the principle of the Church 
 Year and secondly in adapting it to our indi- 
 vidual and local needs. The churches of the 
 new time will grow their individual Church Year, 
 and in it will provide for the Kingdom's pro- 
 gressive advance, avoiding all stereotyped forms 
 and emphasizing the spirit of service with true 
 worship and a wholesome veneration for the out- 
 standing events of Christian history and of the 
 earthly career of our Lord. 
 
GOD'S PRESENCE— ITS POWER AND 
 HOPE 
 
 SEVERAL times reference has already been 
 made to the need of worship and its sweet 
 fruitage in Hfe-service. It has perhaps 
 been truly said that the all-embracing heresy of 
 our day is irreverence. It insinuates itself with 
 
 deadly certainty into every de- 
 The Prevalence , , c tr Ti. 
 
 of Irreverence partment of our life. It poisons 
 
 and destroys wherever its vam- 
 pire's breath hisses its venomous stream. 
 Freedom we have debased to license. In the 
 Church this has divided the household of God 
 into 156 competing groups. In our revolt 
 against authority in the state we have cast our 
 anchors overboard and are sw^ept by every gale 
 into situations undreamed of by the founders of 
 our national liberty. In obliterating the division 
 line between the sacred and the secular, though 
 intending to exalt the secular, we have debased 
 the sacred till all things alike are devoid of 
 sanctity. The crying need of our time is for the 
 reappearance of reverence in our life — a rever- 
 
 117 
 
nS THE NEW CHURCH 
 
 ence that shall leave the spirit free and yet keep 
 it in due bounds — a reverence that shall frankly 
 acknowledge the limitations of man while grant- 
 ing him full opportunity for highest expression 
 and development — a reverence that recognizes 
 God as a vital presence in His world to-day as 
 well as acknowledges Him as the Creator. 
 " Thou, God, seest me," not as a spy, but as my 
 companion and comrade, — such is the spirit of 
 the reverence we need, crave, devoutly pray for. 
 Our new Church has set itself the duty of pro- 
 ducing it. 
 
 That irreverence is our national weakness we 
 have been told so often that we tire of its reiter- 
 ation. Distinguished students of 
 It is Our National . ^ r ^, 
 
 y, our society from other countries 
 
 comment with singular unanimity 
 on it as their keenest disappointment with our 
 social structure. They appreciate the exuberant 
 happiness of our people generally, they admire 
 the consequences of their devotion to liberty, 
 they glory in the fine estimate we place on the 
 individual man. The levity with which we treat 
 the sacred things of Hfe and society, however, 
 appall them. Respect for superiors and rever- 
 ence for the sacred and holy are so ingrained in 
 their thought and social customs that the out- 
 standing lack of them in Americans occasions to 
 their sensibilities a shock difficult for us to com- 
 prehend. They point out that no nation has yet 
 
GOD'S PRESENCE U9 
 
 been able to continue that had lost its sense of 
 reverence. They cite Greece and Rome among 
 ancients and Germany among moderns as shin- 
 ing instances of the decay and canker that obsess 
 nations when their sense of reverence and worship 
 has departed. The thoughtful American receives 
 this criticism with the optimistic spirit so char- 
 acteristic of our people. He feels sure there is a 
 cause for our present plight and equally sure 
 that there is a way out, and in both these atti- 
 tudes he is entirely right. 
 
 What then are the causes of our irreverence as 
 a people ? The extremely reverential attitude 
 
 of our forefathers was its initial 
 It Arose in a Revolt t^, . 
 
 Against Puritanism ^0^^^^' ^heir reverence was so 
 
 austere that it hampered the free 
 development and unfolding of the spirit of prog- 
 ress. Puritanism had to be shaken ofl. In the 
 revolt against it, in the day of our new freedom 
 we committed that blunder so imminent in such 
 situations as almost to be said to be necessary — 
 the blunder of swinging to the opposite extreme. 
 Every reform movement has in it that danger. 
 And to-day we find ourselves hampered with a 
 spirit of irreverence — no less a hindrance to 
 progress than the exactions of Puritan reverence. 
 The pendulum has swung too far. In this situ- 
 ation however there is hope — for pendulums 
 have a way of swinging in the opposite di- 
 rectioa 
 
J 20 THE NEW CHURCH 
 
 A second cause is to be found in a miscon- 
 ception of truth, or rather in the failure to dif- 
 And Was Strength- ^erentiate the various kinds of 
 ened by a Miscon= truth. Ours is a day of science, 
 ception of Truth 'pj^g scientific spirit places a ques- 
 tion mark before and after every positive state- 
 ment. Every proposition is subjected to exami- 
 nation. The light of reason must be turned on 
 and before that light everything not meeting the 
 tests it applies must succumb. To the scientific 
 mind there is no holy of holies, no ne plus ultray 
 no sanctity, no revelation from above. Truth is 
 what the man of science craves and truth at any 
 price he will have — even at the price of destruc- 
 tion of the most tender and sacred tenets of re- 
 ligion or of life. Let us pass over the all too 
 patent fact that scientists have often been mis- 
 taken in their conclusions. Let us point out to 
 men of science that there can be no fundamental 
 disagreement between science and the Christian 
 religion, because there is no science in the real 
 sense unless it be exotic except where Christian- 
 ity has fostered, encouraged, and permitted it. 
 Let us further point out to these sincere truth- 
 seekers that there are three types of truth — self- 
 evident, scientific, and spiritual. Self-evident 
 truth is perceived ; scientific truth, apprehended ; 
 and spiritual truth, experienced. Men of science 
 have forgotten these things. Their tests of truth 
 are workable and applicable in the scientific 
 
GOD'S PRESENCE J2J 
 
 realm, but inadequate and inapplicable in spir- 
 itual matters. When the Christian, however 
 humble, declares that God has spoken to him 
 and outlined his duty for him, no man of science 
 has any right to gainsay. *' How do you know 
 you were converted?" inquired the skeptic of 
 Sam Jones. *' I was there when it took place," 
 replied the regenerated man, and his faithful 
 labors in the Lord thereafter demonstrated the 
 truthfulness of his claim. The attempt to explain 
 conversion as a breaking up of the accustomed 
 paths of associated action in the brain is a denial 
 of God. A spiritually-minded man knows that 
 such a proposition is veriest non-sense. His ex- 
 perience of God is the rudder of his hope, and 
 beyond that experience no man must attempt 
 to go. 
 
 A man may be a scientist and a sincere Chris- 
 tian at the same time, but such a man will 
 For There is No frankly distinguish the funda- 
 ConfUct Between mental attitudes that must dif- 
 Science and Religion ferentiate scientific and spiritual 
 truth. Nor must it be supposed that the con- 
 clusions of a great scientist are as worthy of 
 credence in spiritual matters as are his conclu- 
 sions in science. They may be, but they are not 
 likely to be. Mr. Edison has given his life to 
 the study of electricity and other physical forces. 
 When he speaks as a scientist, the world listens 
 and shows its good judgment in so doing. But 
 
J22 THE NEW CHURCH 
 
 when he arrays himself against rehgion, in which 
 he is a mere dabbler and sheer novice, he is not 
 to be trusted. I do not go to Lyman Abbott for 
 advice on electricity. I go to Mr. Edison, who 
 is a competent specialist in that line. Equally 
 so I go to Dr. Abbott for spiritual counsel, since 
 he is a specialist in that department. Mr. Edison 
 would laugh at Dr. Abbott's suggestions with 
 reference to electricity. We must pity Mr. 
 Edison for his ill-advised, crude conclusions as 
 to spiritual issues. There is no hostility between 
 science and religion, though some scientists and 
 some religionists think so. Their method is dif- 
 ferent, both are true, only religion is the higher 
 truth. 
 
 A third contributory cause to our spirit of 
 irreverence is the overshadowing of things spiri- 
 Materiaiism Also ^ual by the colossal material prog- 
 Helped Irreverence ress of our day. Fabulous is the 
 to spread Q^\y word that even approxi- 
 
 mately describes the material wealth of our 
 country. We grow millionaires at the rate of 
 two per day, and the billionaire too is among 
 us. We are the richest nation in history's an- 
 nals. The conveniences and luxuries of our 
 life bewilder the imagination of other peoples and 
 beggar description. It is not strange that we 
 have become to feel self-sufficient. Times of 
 prosperity are not usually marked by the spirit 
 of devotion, worship, and reverence. It was easy 
 
GOD'S PRESENCE J23 
 
 for the savage to be reverential, because the 
 poverty of his life made him constantly feel his 
 inadequacy and reverently look for signs of God's 
 presence near as his Stay and Help. So he saw 
 God in everything. The rustling leaf, the bab- 
 bling brook, the whispering zephyr spoke rever- 
 ently to him of God. In everything God was 
 present to him and everywhere. He was never 
 happy unless he could find spirit in all matter and 
 every circumstance. When it rained, he felt 
 that it was his God that sent the shower, but his 
 reverent soul would not permit him to use his 
 divinity's name in stating the fact, and so arose 
 the so-called impersonal verbs of the primitive 
 speech of men. So too when the primitive Roman 
 said, '^ pluity tonaty nivit^^ he did not mean what 
 is signified by our colorless translation, ** it rains, 
 it thunders, it snows," but a deeply reverential, 
 speechless recognition of God in the majestic 
 acts of the natural world. Had he been irrev- 
 erent to the point of completely expressing him- 
 self, he would have said "Jupiter rains, Jupiter 
 thunders, Jupiter snows," but the name of his 
 God must not be taken in vain. Simplicity of 
 life conduces to the ready recognition of God's 
 presence. In a highly organized society there 
 is danger that God's prodigal blessings to men 
 may obscure their vision of Him and even pave 
 the way to their utter forgetfulness of Him. 
 There is certainly danger of this in our day and 
 
J24 THE NEW CHURCH 
 
 this fact makes the cure of our irreverence more 
 serious and doubly subtle. The sacrifice and 
 suffering we are sure to undergo in fulfilling our 
 part in the world-war will not be too dear a 
 price to pay for our redemption as a nation 
 from the ghoulish grasp of materialism and our 
 freedom from the enervating vassalage of Mam- 
 mon. 
 
 This is not however to decry material prosper- 
 ity. It is to caution us against becoming mere 
 
 materialists, to warn us ae^ainst 
 But This is Not , . ' . , f^ 
 
 to Decry Wealth "^akmg material prosperity a 
 
 curse to our souls. God does 
 not delight in the poverty of His children. Nor 
 does He delight in their exaltation of riches, His 
 gift free and abundant, to the place reserved 
 for Himself — to the place where the heart's affec- 
 tions are centered on them. Material prosperity 
 is necessary, but not preeminent. No nation can 
 be great without it. Materialism is the framing 
 and studding of our life's edifice. It is not the 
 whole mansion. Framing and studding alone 
 cannot construct even a barn. We need in our 
 day a sense of wealth's trusteeship — a recognition 
 of God as the Giver of all wealth and of man as 
 His trustee under obligation to give due and 
 proper account of all things entrusted. This 
 sense of trusteeship is plainly taught in the Bible. 
 It is not only the corrective of the abuse of riches, 
 but the directive of their proper employment. 
 
GOD'S PRESENCE J25 
 
 Covetousness cannot flourish in the lime-light of 
 its illumination, and selfishness must fade out of 
 the rich man's heart as he gives thanks for the 
 obligation imposed on him by his trustee's re- 
 lation to God. We must develop this sense of 
 God's overlordship in material things or our 
 very material prosperity will engulf us in a mael- 
 strom of destruction. We are not owners, but 
 trustees — that is to be the key-note of our social 
 gospel, a gospel that will save us from the arro- 
 gance of self-sufficiency and for the altar of service 
 to God and our brother men. Such a spirit will 
 lead to reverence, because it will lead straight 
 to God. 
 
 We are now ready to consider the remedy for 
 the irreverence of our age. It will certainly not 
 The Cure is Not to t)e found in a return to Puritanism. 
 Be Found in a Re- That school of religious thought 
 turn to Puritanism i^^^ ^^^ in a society unused to 
 liberty and thoroughgoing toleration. The life 
 of its day was the simple life in contrast with 
 ours. Human individuality and personality had 
 not then demonstrated their preeminent worth. 
 Those who demand a return to Puritanism are 
 not to be taken seriously. Our hands are to the 
 plow. We cannot turn back. Forward is our 
 only direction and also our only hope — for- 
 ward to a new day wherein liberty and reverence 
 shall be wedded in holy union, one and insepa- 
 rable. 
 
J26 THE NEW CHURCH 
 
 Nor is the cure to be found in the suppression 
 of science. That remedy was futile when men's 
 Nor in the Sup= minds had been for ages shackled 
 pression of Scien- by a deluded spiritual hierarchy, 
 tific Truth xhe ecclesiastics, bolstered up by 
 
 a base abnegation of popular opinion or rather 
 by superstition founded on fear, made the as- 
 tronomer swear that the sun moved around 
 the earth, but with the next breath he declared 
 the earth moves around the sun nevertheless. 
 It has continued to move that way ever since. 
 In our day when men have learned to think fear- 
 lessly and to pride themselves on their intellec- 
 tual prowess, any attempt to suppress thought 
 and censor men's conclusions would prove dis- 
 astrously abortive. It would be safer with a full 
 head of steam already on to fill the fire-box with 
 coal, close the throttle, and plug the safety-valve. 
 An explosion that would wreck society would 
 almost instantaneously follow such an attempt. 
 Even in this day of national peril we are restive 
 under a mild censorship, declared by our trusted 
 leaders to be a military necessity. Those there- 
 fore who demand the ostracism of scientists that 
 religion may flourish cannot be heeded. Some- 
 where there is common ground of reconciliation 
 between these two branches of the tree of truth. 
 All truth must lead to its Author. That Author 
 is God. We must unite religion and science in 
 holy wedlock, one and inseparable, that learn- 
 
GOD'S PRESENCE J27 
 
 ing and reverence may co-exist, and our new 
 Church will undertake to consummate this highly 
 desirable union. 
 
 Nor shall the cure of irreverence be found in a 
 return to poverty and primitive living. If the 
 Nor ia Ascetic Christians should turn their backs 
 Withdrawal from on the world, pandemonium 
 the World would reign. Asceticism failed 
 
 to win the world to Christ in the days before 
 Christian men had become wealthy. If it failed 
 then, it must more egregiously fail in this time 
 when more than ever wealth has concentrated 
 in Christian hands. There is a Christian doctrine 
 of wealth. It is not a doctrine of negation either. 
 There is never a negative in Christianity unless 
 it be in the interest of a higher positive. The 
 Christian doctrine of wealth is a positive injunc- 
 tion to use wealth to the glory of God. The 
 right use of material things, not withdrawal from 
 them, is the essence of Christian trusteeship. 
 They who decry rich Christians need to study 
 the gospel records. They who denounce wealth 
 need to master the teachings of Christian history. 
 Vituperation will drive materialism into a shell 
 of stolid indifference. Wise, directive teaching 
 of the obligation and joy of Christian trusteeship 
 will hasten the coming of the millennium among 
 men and institute here on earth the Brotherhood 
 taught and practiced by our Master. We must 
 bind together indissolubly materialism and spir- 
 
J28 THE NEW CHURCH 
 
 ituality, make them one and inseparable, that 
 wealth may be spiritualized and spirituality ex- 
 alted among men. The new Church will voice 
 this message to wealth. It will recognize its 
 obligation to the down-and-out assuredly, but it 
 will not forget the rich-and-out. They are God's 
 children too. 
 
 We need a constructive force, a cementing 
 principle, a fellowship bond, a Brotherhood spirit 
 But in the Realiza- ^^^h a force will erect a structure 
 tion of Christ as able to withstand any assault from 
 Companion and any source. Such a principle 
 Counsellor .„ ^ ^ ^u u i 
 
 Will nerve men to put on the whole 
 
 armor of God " and having done all to stand." 
 Such a bond will bring the power of a united 
 humanity into the arena prepared to yield up 
 even life for the progress of the Good News. 
 Such a spirit will weld the now warring elements 
 of life and learning into a divine Brotherhood 
 growing beautifully as a fragrant new bloom of 
 the verdant spring-time out of the celestial 
 Fatherhood of God. But where shall we find 
 this force, this principle, this bond, this spirit? 
 There is but one answer — the cultivation of the 
 presence of Jesus Christ. We are told that men 
 to-day have lost the sense of the immanence of 
 God.^ Then they must find it again. It is the 
 
 1 " Our age is in sore need of a new vital vision or sense of God. 
 It does not matter much how that statement is made. The need is 
 always fundamental, but in our age it is particularly acute. God is 
 
GOD'S PRESENCE J29 
 
 cure of our irreverence. It does not bring a sys- 
 tem of supernal espionage ; it brings comrade- 
 ship with God. In the realization of His abiding 
 presence, we can but be reverential, we can but 
 do our Christian duty as becomes men. He 
 who realizes that Christ is by his side has already 
 triumphed over his baser nature and achieved 
 his spiritual victory. It is the duty, yea, the 
 privilege of the Church to make Christ's presence 
 real to men. 
 
 And how sweet the sense of His presence is 1 
 He declares that He stands at the door of 
 His Presence— the heart and knocks. Blessed 
 How Sweet and thought ! Jesus Stands at the 
 Precious ^^qj.. But that is not all. " If 
 
 any man hear my voice, and open the door, I 
 will come in to him and will sup with him, and 
 he with me." Oh, condescension undreamed I 
 Jesus will be our guest on the most intimate 
 terms of equality. And yet so many refuse Him 
 entrance. Holman Hunt has painted in his mas- 
 terly manner this scene of the Saviour knocking 
 at the door. The expression on His face is so 
 kindly that it grips the heart. " Surely He will 
 be admitted to the home," the observer in- 
 stinctively remarks. But there He stands knock- 
 ing, knocking, knocking. A litde girl saw this 
 
 ' in eclipse.' God has no practical significance for a large part of the 
 modern world."— Bishop V^. F. McDowell, in '« Good Ministers of 
 Jesus Christ," p. 26. 
 
J30 THE NEW CHURCH 
 
 picture. She remarked to her mother, " Surely 
 they are not at home, or they would let 
 Him in." Then noticing the evidence of oc- 
 cupancy she whispered, ** Maybe they are living 
 in the kitchen and do not hear." How many 
 of us are living in the kitchen of our spir- 
 itual edifice, all unaware that at our front door 
 stands the Lord of men's hearts, the Saviour 
 of their souls, anxiously waiting to be ad- 
 mitted. 
 
 "There's a Stranger at the door, 
 
 Let Him in ; 
 He has been there oft before, 
 
 Let Him in ; 
 Let Him in, ere He is gone. 
 Let Him in, the Holy One, 
 Jesus Christ, the Father's Son, 
 
 Let Him in." 
 
 Once He has been admitted, life assumes a 
 new meaning and a new dignity. The soul 
 
 knows no fellowship comparable 
 «tlT«e -ith the fellowship of Christ. 
 
 His comradeship is the essence of 
 joyous association. All other companionships 
 fade into insignificance save only as they are 
 spiritualized and revitalized in terms of His. 
 The realization that He is near, that He is 
 always near, is precious, is uplifting, is satisfying. 
 And as we delight in the nearness of those earthly 
 
GOD'S PRESENCE tZi 
 
 friends whom we love, so rejoices the sincere 
 Christian in the presence, the fellowship, the 
 companionship of Jesus. A little five-year-old 
 girl crept cautiously into the study of her 
 beloved uncle. She sat silently for some time, 
 gazing lovingly on him as he worked at his 
 desk. He became conscious by that well-known 
 subtle interplay of spirit that some one was 
 near. Looking up from his manuscript he in- 
 quired what he could do for her. ** Nothing," 
 was her loving reply. *' I just wished to be near 
 you, uncle." Just to be near Him — that is the 
 soul's supreme ecstasy of joy. 
 
 The man who lives in the conscious realization 
 of the presence of Jesus cannot be irreverent. 
 
 The vilest men restrain their 
 And Casts Out • • ^u r 
 
 Irreverence cursmg m the presence of pure 
 
 women. There is no tonic for 
 right living such as the tonic of pure companion- 
 ship. Christ purifies wherever men realize His 
 presence. Edward Everett Hale used to say 
 that he gained a consciousness of the presence 
 of Christ by whispering to himself, " Christ 
 is here. Christ is here." " Immediately," the 
 good man testified to a great audience of 
 university students, " immediately that His pres- 
 ence is realized, a holy aspiration takes posses- 
 sion of my soul." What a beautiful custom I 
 What a hallowed sanctity must pervade every 
 situation, when men feel consciously the pres- 
 
132 THE NEW CHURCH 
 
 ence of Christ as friend, companion, comrade, 
 counsellor ! Such a man will be clean in the 
 dark as well as in the light. Such a man will 
 never take God's name in vain, nor desecrate 
 the Sabbath, nor act irreverently in the place 
 appointed for worship. Such a man will always 
 esteem others more highly than himself. Such a 
 man will find his highest dehght in giving him- 
 self for others' happiness, in the true spirit of 
 Calvary. Self-sacrifice will be to him not the 
 terrifying gateway to death, but the inviting 
 vestibule to eternal life. Such is the man whom 
 the Psalmist declares God made a little lower 
 only than Himself. Our age needs such men. 
 The scientist of this character will reconcile learn- 
 ing and spiritual truth. The rich man so disposi- 
 tioned will give such an account of his trustee- 
 ship that a sweet savor will ascend from the altar 
 of his service to the throne of God, shedding a 
 holy fragrance betimes over the lives of his 
 brother men. Such a man will be able to ex- 
 tract the best good from both Puritanism and 
 individualism, weaving them into the beautiful 
 fabric of Christian character, purified, proportion- 
 ate, exalted. It is the conscious presence of 
 Christ that saves from self-destruction by beget- 
 ting the spirit of reverence in every heart, — 
 reverence, which is the coordinating, uplift- 
 ing, hallowing principle of Christian character 
 and life. The new Church will covet earnestly 
 
GOD'S PRESENCE J33 
 
 this presence for itself and for all in its fellow- 
 ship. 
 
 But how am I to get this realization of Christ's 
 presence ? How am I to cultivate it ? I wish it, 
 The Three Things ^^^S ^OT it, desire it above all 
 Essential to Its things. How am I to secure it ? 
 Realization 'pj^jg question is a fair one. The 
 
 answer is simple. There must be, first, the com- 
 plete surrender of the will. ** Not my will, but 
 thine be done," our heart must cry out in sincer- 
 ity. This is fundamental. It is equivalent to 
 being born again. We can make no progress 
 in the Christian life till we have been born into it. 
 Then we must line up with Christ's program of life. 
 He promised to be with us, even to the ends of 
 the earth, but only on condition that we obey 
 the command ** go ye." He plainly tells us that 
 not he ^ka^ saith Lord, Lord, but he that doeth 
 God's will shall inherit the Kingdom. We have 
 through the Christian centuries heard much of 
 the heresy of unbelief. It has blinded our vision 
 to the fact that there is another heresy equally as 
 blasting — the heresy of inaction, of failure to do 
 our duty, to live lives becoming our Christian 
 profession. The rich young ruler was such a 
 heretic and he has had descendants spiritual 
 in every succeeding age. We must therefore 
 attitudinize ourselves in harmony with Christ's 
 program, and be fruit-bearers in the spirit of a 
 loving service. We shall in the third place need 
 
134 THE NEW CHURCH 
 
 to pray. We are told that intercession for our 
 missionaries can easily double their efficiency. 
 Scripture commands us to pray without ceasing. 
 The Master never fails to fellowship the man 
 who prays. He cannot refuse His comradeship 
 to such a man. More things are wrought by 
 prayer than most men imagine, for " the effec- 
 tual, fervent prayer of a righteous man availeth 
 much." The man who does not pray need not 
 be surprised to find himself losing his citizenship 
 in the Kingdom. Prayer presupposes Bible 
 reading and meditation. The presence of Christ 
 becomes powerfully conscious as we unfold the 
 Word and meditate on its precepts. Meditative, 
 prayerful Bible study is devotional Bible study, 
 and that is the type of Bible study we need 
 in our day. Such Bible study is the corrective 
 of an over-exaggerated intellectualism, the cure 
 of unhallowed scholarship. It will deliver us 
 speedily from the canker, the dry-rot of mere 
 learning, with all its coldness and indifference. 
 For when we study the Word devotionally, the 
 Holy Spirit enlightens our minds and purifies 
 them of all dross, utterly destroying the cobwebs 
 of doubt and skepticism. The surrendered will, 
 the acceptance of our place in Christ's program 
 for men's redemption, the adoption of a system 
 of spiritual exercise through prayer, meditation, 
 and Bible study — these will bring us into con- 
 scious fellowship with Jesus — a fellowship sweet 
 
GOD'S PRESENCE J35 
 
 and inspiring beyond the power of language to 
 describe — a fellowship fruiting in the peace that 
 passeth all understanding, because it is not an 
 intellectual peace and so not to be intellectually 
 discerned, but which floods the soul with ineffable 
 joy, an experience sure, steadfast, immovable, 
 everlasting. In the blessed joy of such an ex- 
 perience every follower of Christ becomes con- 
 scious of His living presence and all irrever- 
 ence, all frivolity, all sin melts as does the 
 dewdrop in the embrace of the revivifying rays 
 of the sun. The realization of the conscious 
 presence of Jesus — that is not only irrever- 
 ence's cure, but also salvation's achievement 
 for man, 
 
 "Thou, God, seest me" — and I am safe — safe 
 and happy in Thy presence. Happy the soul 
 This Blessed ^^^^ experiences the blessedness 
 
 Presence and of that dear companionship 1 
 
 the New Church Happy the church too whose 
 members are animated with the joy of this 
 presence. The new Church of the new time 
 will make God's presence central in all its life, 
 organic and expressional, and a blessed reality, 
 passing description, in the heart of its every 
 adherent. And so will the new Church redeem 
 the new time for the King I She will have found 
 her Lord and He will have crowned her with 
 victory in His name ! His presence, consciously 
 felt, is her power, her source of irresistible 
 
J36 THE NEW CHURCH 
 
 strength, her only hope of identifying herself 
 with the spiritual Kingdom of her Christ. 
 
 Let us be up and doing : behold^ it is dawn, 
 
 *^ Oh/ Come to my hearty Lord Jesus. 
 There is room in my heart for Thee.^* 
 
A MIGHTY FORTRESS IS OUR GOD 
 
 "The Lord is my rock and my fortress," — 2 Samuel 22 : 2 
 
 A mighty fortress is our God 
 A bulwark never-failing ; 
 Our Helper He, amid the flood 
 Of mortal ills prevailing. 
 For still our ancient foe 
 Doth seek to work us woe ; 
 His craft and power are great, 
 And armed with cruel hate, 
 On earth is not His equal. 
 
 Did we in our own strength confide. 
 Our striving would be losing ; 
 Were not the right Man on our side. 
 The Man of God's own choosing. 
 Doth ask Who that may be ? 
 Christ Jesus, it is He ; 
 Lord Sabaoth is His name, 
 From age to age the same. 
 And He must win the battle. 
 
 And though this world, with devils filled. 
 Should threaten to undo us ; 
 We will not fear, for God hath willed 
 His Truth to triumph through us. 
 The Prince of Darkness grim. 
 We tremble not for him ; 
 His rage we can endure, 
 For, lo ! his doom is sure. 
 One little word shall fell him. 
 137 
 
That word above all earthly powers, 
 No thanks to them abideth ; 
 The Spirit and the gifts are ours 
 Through Him Who with us sideth ; 
 Let goods and kindred go, 
 This mortal life also ; 
 The body they may kill ; 
 God's truth abideth still, 
 His Kingdom is forever. 
 
 — Martin Luther, 
 
 J38 
 
Appendix 
 
Appendix 
 
 What the New Tif?ie Portends 
 
 I. The End of the World 
 
 1. That the present crisis points towards the close of 
 the times of the Gentiles. 
 
 2. That the Revelation of our Lord may be ex- 
 pected at any moment, when He will be manifested as 
 evidently as to His disciples on the evening of His Resur- 
 rection. 
 
 3. That the completed Church will be translated to be 
 "forever with the Lord." 
 
 4. That Israel will be restored to its own land in unbe- 
 lief, and be afterwards converted by the appearance of 
 Christ on its behalf. 
 
 5. That all schemes of reconstruction must be sub- 
 sidiary to the second coming of our Lord, because all 
 nations will then be subject to His rule. 
 
 6. That under the reign of Christ there will be a fur- 
 ther great effusion of the Holy Spirit upon all flesh. 
 
 7. That the truths embodied in this statement are of 
 the utmost practical value in determining Christian char- 
 acter and action with reference to the pressing problems 
 of the hour. 
 
 141 
 
J42 APPENDIX 
 
 This is the now famous London manifesto and is signed 
 by the following men of world-reputation ; 
 
 G. Campbell Morgan 
 A. C. Dixon 
 W. Fuller Gooch 
 J. Stuart Holden 
 H. Webb-Peploe 
 F. S. Webster 
 Dinsdale T. Young 
 Alfred Bird 
 J. S. Harrison 
 F. B. Myer 
 
 II. Spiritual Unity Through Sacrificial 
 Suffering 
 
 (^Dr. Charles S. Macfar tana's reply to the above ma?iifesto) 
 
 A notable circle of Christian men has recently issued a 
 prediction of the speedy end of the world. Their prophecy 
 is based upon the striking response of Jesus to the bewil- 
 derment of His disciples, when **they asked Him, saying, 
 Master, what sign shall there be when these things shall 
 come to pass?" "And He said. When ye shall hear of 
 wars and rumors of wars, be not terrified ; for these things 
 must first come to pass; but the end is not yet." "Na- 
 tion shall rise against nation, and kingdom against king- 
 dom." " Ye shall see Jerusalem compassed with armies." 
 "And there shall be upon the earth distress of nations, 
 men's hearts failing them for fear." ^^ And the?i shall they 
 see the Son of Man coming in a cloud with power and 
 great glory y 
 
 The interpretation of these Christian men is precisely 
 
APPENDIX J43 
 
 what many thought in Jesus' day. The coming of the 
 Son of Man meant the end of the world. The facts of 
 subsequent history showed that this was not what Jesus 
 meant. 
 
 His prophecy was fulfilled : the Son of Man did come 
 with power. His coming in that power was not, however, 
 the sign of the end of the world. It was the beginning 
 of a new life in the world. 
 
 History has repeated itself, and the world's struggles 
 have ever been the travail of a new birth. Out of them, 
 tried as by fire, has emerged a better and purer world. 
 
 "Think not that I came to bring peace on the earth; I 
 came not to bring peace but a sword." There are two 
 kinds of peace ; that of outward similitude and that of in- 
 ward reality. So, again, without any contradiction in His 
 own mind, Jesus said in His last hours, ** Peace I leave 
 with you; my peace I give unto you." But He added, 
 ** Not as the world giveth, give I unto you." 
 
 War brings out both the worst and best in nations and 
 in men ; it is subject to the universal law of compensation. 
 One who goes across the seas to-day comes back with 
 mingled sadness and hope. He enters into the experience 
 of the great psalmists. The same psalm consists of a dirge 
 and an oratorio. There is a wonderful and apparently 
 contradictory contrast in mood. They move on, with their 
 alternating notes, from the extreme of despair to the height 
 of faith, the sense of horror ever changing place with the 
 sense of hope. There is unity among them in this : that 
 their one constant and unfailing message is, " Hope thou 
 in God." They all end in the same last resort. It is a 
 wonderfully vibrating, pulsating picture, full of dignity, 
 breathing sincerity, alive with pathos, charged with the 
 same solemnity, yet ever vibrant with unfailing and re- 
 
J44 APPENDIX 
 
 sponding confidence, filled with the gloom of realism, yet 
 fuller still of a magnificent and glowing idealism, and 
 these psalms are but the reflection of the varied and viv- 
 idly contrasting moods of any seriously thoughtful man 
 to-day. 
 
 Men have said, with easy-going flippancy, that the war 
 means the failure of Christianity; Christ stands before 
 Pilate. But it is not Christ before Pilate; it is Pilate 
 before Christ, and if we listen we shall hear it again, 
 "This is your hour and the power of darkness; but ye 
 shall see the Son of Man, coming with power." 
 
 Christian institutions have failed only in so far as they 
 have failed to be Christian. It is not that their ideals 
 have been found wanting ; it is not that their message has 
 been untrue ; it is because they are human, and it is be- 
 coming clear to the leaders of the churches that they have 
 faltered for much the same reason that the allied nations 
 have failed up to this moment — because they have been 
 wretchedly divided. 
 
 The most hopeful sign of our day and generation is 
 that while at the immediate moment the powers of dark- 
 ness seem to prevail we may witness the steady, largely 
 unseen, unification of righteousness. 
 
 The most terrible thing at this hour is its terrible waste. 
 Indeed, one of the most startling of modern discoveries is 
 that human civilization itself is so sadly wasteful of human 
 life and resources. The wastage of war is the same thing, 
 only to a greater degree. 
 
 But these are not the worst of our dissipations, and, 
 indeed, these wastes have been largely because of a deeper 
 and more serious prodigality. We have let the very light 
 within us become darkness, and the saddest of all has 
 been the waste of our moral powers, our finer emotions 
 
APPENDIX 145 
 
 and our religious enthusiasms, through sectarian divisions, 
 denominational rivalries and unrestrained caprice, often 
 deluding itself as a religious loyalty. 
 
 The greatest social movement of our day is the effort to 
 stop this wanton destruction by the unifying of our relig- 
 ious forces. One can see it on every hand. The chap- 
 lains in France, through their devotion and heroism, have 
 changed the attitude of the French people and the French 
 government towards religion. The free churches of Great 
 Britain, for the first time in their history, have made a 
 movement towards effective and permanent federation. 
 The million Huguenot people of France, who have been 
 extravagantly divided, have, within the last fortnight, 
 come together in a common body and have sent to this 
 country two of their chaplains as representatives of the 
 entire body of French Christians. A message comes from 
 a representative group in the Netherlands, asking that a 
 delegation be sent to them to render such help as it may 
 in bringing their Christian forces together. A cable from 
 Australia announces the organization of a federal council 
 in that land. While this story is being written there sit 
 beside the writer delegates from the churches of Great 
 Britain and from the Belgian missions upon errands of 
 mutual fellowship and practical service. 
 
 The first religious body to meet after the declaration 
 of war, to issue a message to the churches, was not a de- 
 nominational assembly; it was a council at Washington, 
 constituted by thirty religious denominations to speak for 
 them all. The Young Men's Christian Association, on 
 twenty-four hours' notice, was ready to take care of tlie 
 soldiers, in behalf of all the churches, who created it. 
 Under the general war-time commission of the churches 
 
H6 APPENDIX 
 
 the work of the denominational bodies, the camp pastors 
 outside the camps and the chaplains and Y. M. C. A. 
 secretaries within the camps, are brought into cooperation, 
 impeded, to be sure, by the limitations of our persistent 
 human individualism, and yet in an earnest spiritual unity. 
 City after city which had given the matter serious thought 
 before is forming its federation of churches with a common 
 headquarters and a common administrative representative. 
 The movement for Christian cooperation, not without some 
 caution, it is true, is moving in a larger circle upon mat- 
 ters of common interest to the nation and the world. Con- 
 sultation is daily held between representative Protestant, 
 Roman Catholic and Jew, and the delegation of fifty 
 religious leaders in conference with the President of the 
 United States is equally divided between Catholic and 
 Protestant. 
 
 Out in the field, so the French chaplains tell us, Prot- 
 estant and Catholic chaplains, in the hour of necessity, for- 
 get all except that they are the ministers of the same God 
 to the same suffering humanity, and our chaplains, as they 
 are all clothed in the same khaki, will be clothed with the 
 same indistinguishable religious spirit. For three years a 
 constant stream of contributions has gone across the seas, 
 not from Presbyterian here to Presbyterian there, but from 
 the Christians of America to the Huguenot Christians of 
 France. It has not been, to be sure, a conference on 
 Christian unity in faith and policy. It has been simply 
 mutual service with the sense of a spiritual oneness. In- 
 deed, it may be that a larger resultant service has been 
 given because diversity has been permitted in unity. 
 
 During the past quarter of a century this process has 
 been going on. Christian unity being approached through 
 common participation in concrete and common tasks. Its 
 
APPENDIX H7 
 
 deepening has now come through the mutuahty of com- 
 men suffering. The very day on which this message is 
 being written there comes a cable from the archbishop of 
 Sweden to the Federal Council of the Churches of Christ 
 in America from a conference of Christians of five neutral 
 nations, and the message is a very simple one; it simply 
 says, ** Finland is in a state of famine." 
 
 Leaders in Christian education representing all Chris- 
 tian bodies are now in weekly conference preparing their 
 study courses. They are not courses in denominational 
 history and polity. The subject is, **What is American 
 Christianity going to do for reconciliation and reconstruc- 
 tion in Europe?" Herbert Adams Gibbons carries the 
 causes of the war back for four centuries and, coincident- 
 ally, in celebrating the four hundredth anniversary of the 
 Reformation, with all its great advances, we are obliged to 
 take account of nearly four centuries of disintegration m 
 religious forces. 
 
 For about three hundred and seventy-five years the 
 process was largely that of the multiplication of denomina- 
 tion in isolation, or, worse still, in competition and almost 
 never in cooperation. The movement for serious Christian 
 cooperation has been in existence for about ten years. If 
 we think of that decade over against those three hundred 
 and seventy-five years of Protestant dissociation, the story 
 of present day Christianity is one of progress. 
 
 The world is in a struggle for democracy, and democ- 
 racy is simply another name for spiritual unity. We knew 
 that man has a soul; we are learning that nations have 
 souls. We are beginning to discover that the world has a 
 soul. The prophecy of Jesus is being fulfilled in our search 
 
 for spiritual unity. 
 
 There is little hope for the future in leagues of nations 
 
J48 APPENDIX 
 
 and world courts for political uniformity, unless some in- 
 stitution in human form finds and expresses this unity of 
 spirit and ideal. With all their human limitations, the 
 churches still symbolize those ideals and stand for that 
 spiritual democracy which must underhe the new political 
 democracy. The issue is determined by two processes : 
 First, within each nation the unification of its own spiritual 
 forces, and, second, the rapidly developing fraternity of 
 the churches of one nation with another. 
 
 The reader asks, ** What do you mean, one church? '* 
 Yes, we mean one church. But how far its unity will be 
 that of identity and how far that of diversity, we have not 
 the wisdom to answer. The council at Washington did 
 not know it, perhaps, but it really formulated the new 
 common creed in these historic words : 
 
 As members of the Church of Christ, the hour lays upon 
 us special duties : 
 
 To purge our own hearts clean of arrogance and self- 
 ishness. 
 
 To steady and inspire the nation. 
 
 To keep ever before the eyes of ourselves and of our 
 alHes the ends for which we fight. 
 
 To hold our own nation true to its professed aims of 
 justice, liberty, and brotherhood. 
 
 To testify to our fellow Christians in every land, most of 
 all to those from whom for the time we are estranged, our 
 consciousness of unbroken unity in Christ. 
 
 To unite in the fellowship of service multitudes who love 
 their enemies and are ready to join with them in rebuild- 
 ing the waste places as soon as peace shall come. 
 
 To be diligent in works of relief and mercy, not forget- 
 ting those ministries of the spirit to which, as Christians, 
 we are especially committed. 
 
APPENDIX 149 
 
 To keep alive the spirit of prayer, that in these times of 
 strains and sorrow men may be sustained by the conscious- 
 ness of the presence and power of God. 
 
 To hearten those who go to the front, and to comfort 
 their loved ones at home : fortified in character and made 
 strong to resist temptation. 
 
 To be vigilant against every attempt to arouse the spirit 
 of vengeance and unjust suspicion. 
 
 To protect the rights of conscience against every attempt 
 to invade them. 
 
 To maintain our Christian institutions and activities un- 
 impaired, that the soul of our nation may be nourished 
 and renewed through the worship and service of Almighty 
 God. 
 
 To guard the gains of education, and of social progress 
 and economic freedom, won at so great a cost, and to 
 make full use of the occasion to set them still further for- 
 ward, even by and through the war. 
 
 To keep the open mind and the forward look, that the 
 lessons learned in war may not be forgotten when comes 
 that just and sacred peace for which we pray. 
 
 Above all, to call men everywhere to new obedience to 
 the will of our Father, God, Who in Christ has given Him- 
 self in supreme self-sacrifice for the redemption of the 
 world, and Who invites us to share with Him His ministry 
 of reconciliation. 
 
 To such service we would summon our fellow Christians 
 of every name. In this spirit we would dedicate ourselves 
 and all that we have to the nation's cause. With this hope 
 we would join hands with all men of good-will of every 
 land and race, to rebuild on this war-ridden and desolated 
 earth the commonwealth of mankind, and to make of the 
 kingdoms of the world the kingdom of the Christ. 
 
150 APPENDIX 
 
 But this was a war-time creed. It was a temporary 
 thing. Was it ? 
 
 The brewers of America have an advertisement in which 
 they warn the people that if prohibition comes in war-time 
 it will stay forever. They are undoubtedly right. May 
 it not be that the Christian churches will say : If we can 
 live and serve and suffer this way in time of war, shall we 
 not do so in time of peace ? 
 
 The failure of the Church was not the failure of her 
 Master, not the failure of her message, and if her various 
 assemblies are willing to save their life by losing it, and 
 the Church can thus find her own soul, she can reveal the 
 soul of the nation, and if the churches of all the nations 
 can come into a common bond of fellowship through suf- 
 fering, they will discover and save the soul of the world. 
 
 If our churches in America will submit themselves to 
 this deepening sense of spiritual unity they will help to 
 transform the world's Golgotha and its Calvary into the 
 resurrection on the third day. 
 
 The clearest sign of the Son of Man coming in power is 
 this manifest spirit of unity in service, of unity in prayer, 
 of unity in spirit, which is laying hold of our churches in 
 this hour of their extremity, and which, when they come 
 to reach Olivet together, will lead them to share and 
 rejoice in the victory of Gethsemane and, when the time 
 is fulfilled, with their united power, to roll the stone 
 away. — Reprinted from The Survey^ 191 8 New Year's 
 issue. 
 
 III. A Great Layman's Idea 
 
 That the Gospel has power in the individual life, there 
 is ample evidence. Likewise its leaven in certain relations 
 of the community is fairly well vindicated. Out of it is 
 
APPENDIX J5J 
 
 to come the universal hope. It has now to prove that its 
 compelling dynamic can sway the parliaments and the 
 throne rooms. Unrelated denomiuationalistn will be worse 
 than a joke in such an hour. It will be a tragedy and 
 A CRIME. That the impact of Christianity may be felt in 
 these great forums of the world's search for a permanent 
 peace and unbroken brotherhood, a federation of churches 
 of some kind is necessary from the smallest village to the 
 greatest city, and from these to the Christian bodies of the 
 nations of the world. — Fred B. Smithy in '* The Manual 
 of Inter church Work'^ 
 
 IV. An Official Declaration 
 
 By The American Branch of the World Alliance for Promoting 
 International Friendship Through the Churches 
 
 In view of existing world conditions the American 
 Branch of the World Alliance makes the following declara- 
 tion in regard to the duty resting upon the Church : 
 
 The Church of Christ in America should prove itself the 
 loyal and efficient servant of the nation in this time of 
 testing. It should bear upon the heart the President and 
 other national leaders and the men in service, ever pray- 
 ing and striving that the cause to which the nation has 
 dedicated itself may be carried through to high achieve- 
 ment. 
 
 The Church in all its branches should humbly and de- 
 voutly pray for recovery of the lost consciousness of its 
 essential unity and universality in Christ, establishing in 
 its membership the feeling of a fellowship that transcends 
 the barriers of nation and race. It should be the " light " 
 and the "leaven" of the world, a living bond holding 
 the nations together in righteousness and service. 
 
J52 APPENDIX 
 
 The Church should build in all its branches throughout 
 Christendom a world-fellowship of good-will and recon- 
 ciliation. It should practice self-sacrificing service in the 
 relief of suffering, earnestly cultivate love of enemies, and 
 stand ready to share in the pressing tasks of reconstruction 
 and rehabilitation when this war is ended. 
 
 The Church should teach mankind that God's laws 
 cover the whole of human life, individual, national and 
 international. It should deepen the desire for national 
 righteousness and truth, unselfishness and brotherliness. 
 
 The Church should add its strength to the movement 
 for establishing right international relations on an enduring 
 basis. It should vigorously press for a League of Nations, 
 having such features as periodic conferences, a world 
 court, commissions of inquiry, boards of conciliation and 
 arbitration, and adequate administrative agencies, to the 
 end that national sovereignty shall be more properly re- 
 lated to international judgment and opinion. 
 
 The churches of America should support the policies 
 announced by President Wilson in his reply to the Pope : 
 " Punitive damages, dismemberment of empires, the es- 
 tablishment of selfish and exclusive economic leagues we 
 deem inexpedient and in the end worse than futile, no 
 proper basis for a peace of any kind, least of all for an 
 enduring peace. That must be based upon justice and 
 fairness and the common rights of mankind." 
 
 American Christians have in addition their own special 
 and personal tasks in the relations of America to the Far 
 East. They should strive to secure Federal legislation 
 providing for the adequate protection of aliens, the loyal 
 observance of treaties, the early removal of all causes of 
 irritation, and a fundamental solution of the whole Asiatic 
 problem. 
 
APPENDIX J53 
 
 These are the principles and the program by which to 
 secure world justice, good-will and enduring peace. All 
 American churches and Christians should take part in 
 establishing these principles and in securing these ends. 
 
 Printed in the United States of America 
 
BOOKS FOR MEN 
 
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THE LIFE OF CHRIST 
 
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