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 ''T.^'^ 
 
 Cohuubta ^luibersittp 
 tntl)cCitpotl1[fUigork 
 
 LIBRARY 
 
 GIVEN BY 
 
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CHURCH FEDERATION 
 
 INTER-CHURCH CONFERENCE 
 ON FEDERATION 
 
 NEW YORK, NOVEMBER 15-21 
 
 1905 
 
 EDITED BY 
 
 ELIAS B. SANFORD, D.D. 
 
 HEW YORK CHICAGO TORONTO 
 
 FLEMING H. REVELL COMPANY 
 
 LONDON AND EDINBURGH 
 

 Copyright, 1906, by 
 FLEMING H. REVELL COMPANY 
 
 
 New York: 158 Fifth Avenue 
 Chicago: 80 Wabash Avenue 
 Toronto: 27 Richmond Street, W. 
 London: 21 Paternoster Square 
 Edinburgh: 100 Princes Street 
 
INTER-CHURCH CONFERENCE ON FEDERATION. 
 
 OFFICERS. 
 
 Rev. Wm. H. Roberts, D.D., LL.D., Permanent Chairman. 
 
 Secretaries. 
 
 Rev. Fkank Mason North, D.D. Rev. Albert G. Lawson, D.D. 
 
 Rev. Ashee Anderson, D.D. Rev. William C. Noble, D.D. 
 
 Rev. James M. IIubbebt, D.D. Rev. Martyn Summerbell, D.D. 
 
 Secretary for Correspondence, Rev. E. B. Sanford, D.D. 
 
 nominating committee. 
 Rev. John B. Calvert, D.D., Chairman. 
 
 business committee. 
 
 Rev. Bishop E. R. Hendrix, D.D., LL.D., Chairman. 
 
 Rev. Rivington D. Lord, D.D., Secretary. 
 
 committee on correspondence. 
 
 Rev. John J. Tigert, D.D., LL.D., Chairman. 
 
 Rev. James E. Clarke, D.D., Secretary. 
 
 committee on resolutions. 
 Rev. L. Call Barnes, D.D., Chairman. 
 
 EXECUTIVE COMMITTEE. 
 
 Rev. Wm. H. Roberts, D.D., LL.D., Chairman. 
 
 Rev. Frank Mason North, D.D., Y ice-Chairman. 
 
 Rev. E. B. Sanford, D.D., Secretary. 
 
 Mr. Alfred R, Kimball, Treasurer. 
 
 programme committee. 
 Rev. Wm. Hayes Ward, D.D., LL.D., Chairman. 
 
 FINANCE committee. 
 
 Mr. Stephen Baker, Chairman. 
 
 HOSPITALITY COMMITTEE. 
 
 Rev. Ezra Squier Tipple, D.D., Chairman. 
 
 RECEPTION COMMITTEE. 
 
 Rev. Kerr Boyce Tupper, D.D., LL.D., Chairman. 
 
 COMMITTEE ON MEETINGS. 
 
 Rev. Melatiah E. Dwight, Chairman. 
 
 PUBLICATION committee. 
 
 Mr. Wm. T. Demarest, Chairman. 
 
 PULPIT SUPPLY committee. 
 
 Rev. Wallace MacMullen, D.D., Chairman. 
 
 PRESS committee. 
 
 Rev. John Bancroft Devins, D.D.. Chairman. 
 
 music committee. 
 J. Cleveland Cady, LL.D., Chairman. 
 
 committee on reception at the WALDORF-ASTORIA. 
 
 Dr. S. F. Hallock, Chairman. 
 
 Office of Executive Committee. 
 81 BIBLE HOUSE, KEW YORK. 
 
EDITORIAL COMMITTEE. 
 
 Rev. Melatiah E. Dwight, Chairman. 
 
 Mr. William T. Demarest. 
 
 John Bancroft Devins, D. D. 
 
 Frank Mason North, D. D. 
 
 Wm. Henry Egberts, D. D., LL. D. 
 
 Elias B. Sanford, D. D. 
 
INTRODUCTION 
 
 The strip of Atlantic Coast which forms the eastern boundary 
 of the United States, in its earliest discovery and settlement, for 
 the most part, came under the control of the Protestant powers of 
 Europe. This is a historic fact of profound significance in its 
 relation to the religious life of the nation. 
 
 The Puritan in New England, the Baptist in Rhode Island, 
 the Reformed in New York, the Quaker in Pennsylvania, the Pres- 
 byterian in New Jersey, and further South the Episcopalian in Vir- 
 ginia and elsewhere, with scattered companies of Huguenots and 
 other sects, brought to our shores wide differences of polity and 
 doctrine. Sharp divisions proved inevitable in this polemic era, for 
 Protestantism stood for an open Bible, for freedom of thought and 
 liberty of conscience. Up to the time of the Revolution the differ- 
 ing types of Protestant Church life in the colonies were sectionally 
 so rooted and separated that they interfered but little with each 
 other. The chaotic condition of affairs following the Revolution 
 and the intense strain upon the energies of the people in laying the 
 foundations of the Republic, combined with the malign influence of 
 atheistic thought and philosophy, found our country, at the close of 
 the eighteenth century, at a low ebb in its religious life. Gradually 
 the tide turned. The great realities of revealed truth took posses- 
 sion of men born to be leaders in religious movements. Those who 
 then struck the spade into the soil opened the channels along which 
 the streams of a divine life have since flowed with ever increasing 
 volume. 
 
 It is during the early years of the nineteenth century that we 
 note the beginnings of an astonishing growth of the denominations 
 that are now numerically the largest in the country. The need of 
 cooperation began to find evidence in organizations for the further- 
 ance of temperance, Bible and tract distribution, and foreign mis- 
 sion worlc, and brought together, in official relations, men of differ- 
 ing ecclesiastical affiliations. Material growth, with its marvellous 
 inventions, was aiding even the vision of spiritual faith, and great 
 souls were giving to others an enlarged conception of the Kingdom 
 of God and of brotherhood in Christ. There were those that 
 mourned over the divisions of Protestant Christendom and longed 
 for unity. Out of this prayer came the Conference in London in 
 1846 that organized the Evangelical Alliance, the United States 
 Branch of which did not complete its organization until 1867. Fol- 
 
vi INTRODUCTION 
 
 lowing the great Conference of the Alliance held in New York in 
 1873, the Churches entered upon a period in which they have been 
 coming into closer fellowship and active cooperation along lines of 
 common service. 
 
 While plans of organic Church union have made little progress 
 beyond the stage of discussion, the spirit of unity has found ex- 
 pression in many and practical ways. The wonderful develop- 
 ment of the Christian Endeavor movement bears testimony to this 
 fact, and the history of the Young Men's and Young Women's 
 Christian Associations and a host of pMlanthropic, reform and 
 charitable organizations attests remarkable activity in united effort 
 outside the Churches. 
 
 In recent years the signs have multiplied that the spirit dis- 
 closed in this work was ready to link together in a vital way 
 the evangelical Protestant Churches of our country for united 
 effort to advance the Kingdom of God at home and abroad. In 
 spite of a denominational zeal that has been often intense, the 
 Churches have been manifesting their oneness in Christ. The pres- 
 sure of common needs has done much to advance the cause of imity 
 and suggest practical methods of cooperation and Federation. 
 
 The history of these activities and the action that brought about 
 the calling of the Inter-Church Conference on Federation is an im- 
 portant part of the record contained in this volume. Tliis great 
 Conference marks a new era in the history of American Christian- 
 ity. It was a unique gathering inasmuch as the delegates, with few 
 exceptions, brought their credentials as the officially appointed 
 representatives of denominational bodies whose membership con- 
 stitutes a very large proportion of the numerical strength of the 
 Protestant Churches in the United States. In a spirit of utter 
 loyalty to Christ as the Head of the Church and the source of 
 saving grace for a lost world, they took counsel together and agreed 
 with singular unanimity on future action. It has seemed fitting to 
 place first in the pages of this record the Letter of Invitation and 
 the proposed Plan of Federation. 
 
 The programme of the Conference was the result of prolonged 
 and careful deliberation on the part of the committee having this 
 important matter in their charge. A glance at the table of contents 
 will show that, while a central theme runs through all the sessions 
 of the Conference, the treatment was large and many sided. The 
 choice of speakers demanded a careful and wise selection that 
 
INTRODUCTION vii 
 
 recognized the claim of all of the denominational bodies repre- 
 sented in the Conference. As a rule those who were asked to pre- 
 pare addresses were chosen because of special qualifications to speak 
 upon the subjects allotted to them. Tliis volume, therefore, is the 
 garnered thought of men, in many cases not only honored as emi- 
 nent leaders in the communions with which they are connected, but 
 also recognized by the Church at large as preeminently fitted to 
 give a helpful message. 
 
 While opportunity was secured for a full and thoughtful con- 
 sideration of the need of federated action through a United Church 
 in order to meet the problems of national and local need and mis- 
 sionary work at home and abroad, provision was made for the con- 
 sideration of important business and plans relating to organization 
 and work. These business proceedings, carefully edited, from full 
 stenographic reports and the minutes of the Conference, bear testi- 
 mony to the earnest but fraternal spirit in which discussions of vital 
 importance were carried forward and brought to a conclusion. 
 
 This volume is sent out with the confident expectation that it 
 will prove to be a contribution of permanent value in advancing 
 the cause of Christian unity. From the beginning to the close 
 of the sessions the Inter-Church Conference made its plea for a 
 close and practicable Federation of Christian forces. A Federation 
 of the churches of every community that shall recognize that they 
 are "members one of another" and that in their united life they 
 constitute the Church of Christ. A Federation that shall bring de- 
 nominational activities into line in such a spirit of comity and 
 counsel as will enable them to work together in making the Church 
 of which Christ is the Head the supreme victorious instrumentality 
 in this and every land for bringing in the final triumph of the 
 Kingdom of God. 
 
 In behalf of the members of the committees who have labored 
 together in most delightful fellowship in arranging for the Con- 
 ference and in preparing this volume, I am permitted the privilege 
 of expressing grateful appreciation for the aid that has been so 
 generously bestowed in connection with all their work. 
 
 ieja^ /3. Si 
 
 't^ 
 
 Editor. 
 
THE WILLETT I'RESS 
 NEW YORK 
 
TABLE OF CONTENTS 
 
 Introduction v. 
 
 List of Illustrations xiv. 
 
 Conference Programme 9-37 
 
 Letter Missive 29 
 
 Plan, of Federation 33 
 
 Report of the Committee of Arrangements 43 
 
 Proceedings of the Conference 39-131 
 
 Addresses of Welcome 125-144 
 
 J. Cleveland Cady, LL. D 125 
 
 Hon. Martin W. Littleton 139 
 
 Rev. Charles L. Thompson, D. D 133 
 
 Rev. Robert S. MacArthur, D. D., LL. D 140 
 
 Introductory Addresses 147-163 
 
 The General Movement of the Christian Churches 
 Toward Closer Fellowship. Rev. William Hayes 
 
 Ward, D. D., LL. D 147 
 
 Preparatory Work of Recent Years in Advancing Church 
 Federation in the United States. Rev. Elias B. San- 
 ford, D. D 154 
 
 The Open Door Before the Christian Churches. Rt. Rev. 
 William Neilson McVickar, S. T. D 159 
 
 Discussion 163-170 
 
 Rev. 0. W. Powers 163 
 
 Rev. William H. Black, D. D 165 
 
 Rev. John F. Carson, D. D 167 
 
 A United Church and Religious Education 173-323 
 
 Address by the Chairman of the Conference Session. 
 
 Rev. J. H. Garrison, LL. D 173 
 
 Religious Education in the Home. Rev. George W. 
 
 Richards, D. D 175 
 
 ix 
 
X TABLE OF CONTENTS 
 
 Religious Education and tlio Sunday School. TTon. John 
 
 Wanamaker 1^1 
 
 Week-Day Religious Education. Rev. Geo. U. Wen- 
 
 ner. D. D 188 
 
 Religious Education in the College. President Henry 
 
 C. King, D. D 197 
 
 The Theological Seminary and Modern Life. Rev. 
 
 George Hodges, D. D., D. C. L 205 
 
 Religious Education hy the Press. Rev. James M. 
 
 Buckley, D. D., LL. D 213 
 
 A United Church and the Social Order 225-248 
 
 Labor and Capital. Rev. Wallace Radcliffe, D. D., LL. D. 225 
 Citizenship. President William J. Tucker, D. D., LL. D. 230 
 Family Life. Rt. Rev. William C. Doane, D. D., LL. D. 234 
 The Ideal Society. Rev. Henrys Van Dyke, D. D., LL. D. 242 
 
 A United Church and Home and Foreign Missions. . .251-294 
 
 x\ddresses : 
 
 Rev. Bishop J. S. Mills, D. D., LL. D 251 
 
 Rev. Samuel J. Niccolls, D. D., LL. D 257 
 
 Rev. Henry L. Morehouse, D. D 26G 
 
 Rev. Bishop Charles H. Fowler, D. D.. LL. 1) 273 
 
 Rt. Rev. J. M. Levering 278 
 
 Rev. Bishop C. B. Galloway, D. D., LL. D 283 
 
 Discussion : 
 
 Rev. Charles R. Watson, D. D 288 
 
 Rev. John P. Peters, D. D 290 
 
 Rev. William Walton Clark 292 
 
 Present Practical Workings of Federation 297-365 
 
 Address by the Chairman of the Conference Session. 
 
 Rev. David H. Bauslin, D. D 297 
 
 Ten Years' Federative Work in New York C'ity. Rev. 
 Walter Laidlaw, Ph. D 299 
 
TABLE OF CONTENTS xi 
 
 Work in the Smaller Cities and Kural Districts. Eev. 
 Edward Tallmadge Eoot 307 
 
 Work in the States : 
 
 Eev. Alfred Williams Anthony, D. D 313 
 
 Eev. J. Winthrop Hegeman, Ph. D 323 
 
 Interdenominational Work. Eev. William I. Haven, D. D. 333 
 Interdenominational Work in India. Eev. Bishop J. M. 
 
 Thobum, D. D., LL. D 339 
 
 Interdenominational Work in the Philippines. Eev. 
 
 James B. Eodgers, D. D 342 
 
 Interdenominational Work in China and Korea. Eev. 
 
 Joshua C. Garritt 350 
 
 Interdenominational Work in Japan. Eev. James L. 
 
 Barton, D. D 355 
 
 A United Chuech and the Fellowship of Faith 369-389 
 
 Address by the Chairman of the Conference Session. 
 
 Hon. Henry Kirke Porter 369 
 
 Our Faith in Christ — Christ the Centre of Christianity. 
 
 President William H. P. Faunce, D. D., LL. D 370 
 
 Our Faith in the Holy Scriptures. Eev. H. L. 
 
 Willett, Ph. D 377 
 
 Our Faith in the Holy Spirit. Eev. Bishop W. F. 
 
 McDowell, D. D., LL. D 384 
 
 The Essential Unity of the Chueches 392-427 
 
 President Joseph W. Mauck, LL. D 392 
 
 Eev. Eobert F. Coyle, D. D 397 
 
 Eev. E. P. Johnston, D. D 403 
 
 Eev. F. T. Tagg, D. D 408 
 
 Eev. S. P. Spreng, D. D 412 
 
 Eev. Josiah Strong, D. D 417 
 
 Eev. Bishop Daniel A. Goodsell, D. D., LL. D 422 
 
LIST OF ILLUSTRATIONS 
 
 Frontispiece. 
 Officers of Executive Committee. 
 
 Group I. Opposite page 33 
 Rev. Wm. H. Roberts, D.D., LL.D. Rev. Bishop E. R. Hendrlx, D.D., 
 Rev. Wm. Hayes Ward, D.D., LL.D. LL.D. 
 
 Rev. John B. Calvert, D.D. 
 
 Group II. Opposite page VA 
 Rev. Frank Mason North, D.D. Rev. L. Call Barnes, D.D. 
 
 Rev. Asher Anderson, D.D. Rev. Martyn Summerbell, D.D. 
 
 Group III. Opposite page 112 
 Rev. E. B. Sanford, D.D. Rev. Kerr Boyce Tupper. D.D.. LL.D. 
 
 Rev. Joachim Elmendorf, D.D. Rev. John J. Tigert, D.D., LL.D. 
 
 Group IV. Opposite page 128 
 Rev. Albert G. Lawson, D.D. Rev. J. M. Hubbert, D.D. 
 
 Rev. Wallace MacMullen.D.D. Rev. Rivington D. Lord, D.D. 
 
 Group V. Opposite page 144 
 Rev. John Bancroft Devins, D.D. Rev. M. E. Dwight. 
 Rev. E. S. Tipple, D.D. Mr. Wm. T. Demarest. 
 
 Group VI. Opposite page IGO 
 J. Cleveland Cady, LL.D. Hon. Martin W. Littleton. 
 
 Rev. Chas. L. Thompson, D.D. Rev. Robt. S. MacArthur. D.D., LL.D. 
 
 Group VII. Opposite page 176 
 Rev. Washington Gladden, D.D., Rt. Rev. Wm. Neilson McVickar, 
 
 I-'LD S.T.D. 
 
 Rev. O. W. Powers, D.D. Rev. Wm. H. Black, D.D. 
 
 Group VIII. Opposite page 192 
 Rev. John F. Carson, D.D. Rev. J. H. Garrison, LL.D. 
 
 Rev. George W. Richards, D.D. Hon. John Wanamaker. 
 
 Group IX. Opposite page 208 
 Rev. George U. Wenner, D.D. Rev. James M. Bucklev, D.D., LL.D. 
 
 Rev, George Hodges, D.D., D.C.L. Rev. Henry C. King, D.D. 
 
 Group X. Opposite page 224 
 Rev. James D. Moffat, D.D., LL.D. Rev. Wm. J. Tucker, D.D., LL.D 
 Rev. Wallace Radcliffe, D.D., LL.D. Rt. Rev. W. C. Doane, D.D., LL.D. 
 
 Group XI. Opposite page 240 
 Rev. Henry van Dyke, D.D., LL.D. Rev. Bishop Edward G. Andrew.s. 
 Rev. Bishop J. S. Mills, D.D., LL.D. D.D.. LL.D. 
 
 Rev. Samuel J. Niccolls, D.D., LL.D. 
 
 Group xii. Opposite page 256 
 Rev. Henry L. Morehouse, D.D. Rev. Bishop C. B. Galloway D D 
 
 Rt. Rev. J. M. Levering. LL.D. 
 
 Rev. Bishop Chas. H. Fowler, D.D., 
 LL.D. 
 
 Group XIII. Opposite page 272 
 Rev. Charles R. Watson, D.D. Rev. John P. Peters. D.D. 
 
 Rev. Wm. Walton Clark, D.D. Rev. David H. Bauslin, D.D. 
 
LIST OF ILL USTRA TIONS xv 
 
 Group XIV. Opposite page 288 
 Rev. Walter Laidlaw, Ph.D. Rev. Edward Tallmadgre Root. 
 
 Rev. Alfred Williams Anthony, D.D. Rev. J. Winthrop Hegeman, Ph.D. 
 
 Geoup XV. Opposite page 304 
 Rev. William I. Haven, D.D. Rev. James B. Rodgers, D.D, 
 
 Rev. Bishop J. M. Thoburn, D.D., Rev. J. C. Garritt, D.D. 
 LL.D. 
 
 Gkoup XVI. Opposite page 320 
 Hon. Henry Kirke Porter. Rev. James L. Barton, D.D. 
 
 Rev. Wm. H. P. Faunce, D.D., LL.D. Rev. H. L. Willett. Ph.D. 
 
 Gboup XVII. Opposite page 336 
 Rev. Bishop W. F. McDowell, D.D., Rt. Rev. Ozi William Whitaker, D.D., 
 
 LL.D. LL.D. 
 
 Joseph W. Mauck, LL.D. Rev. Robert F. Coyle, D.D. 
 
 Group XVIII. Opposite page 352 
 Rev. Bishop Daniel A. Goodsell, Rev. 9. P. Spreng, D.D. 
 D.D., LL.D. Rev. F. T. Tagg, D.D. 
 
 Rev. josiah Strong, D.D. 
 
 Group XIX. Opposite page 384 
 Mr. John R. Mott. Woodrow Wilson, LL.D. 
 
 Mr. J. Campbell White. Mr. Von Ogden Vogt. 
 
 Group XX. Opposite page 416 
 Hon. James A. Beaver. LL.D. Rev. Bishop A. W. Wilson, D.D., 
 
 Rev. F. D. Power, D.D. LL.D. 
 
 Rev. D. S. Stevens, D.D., LL.D. 
 
 Group XXI. Opposite page 448 
 Rev. Charles A. Dickey, D.D., LL.D. Rev. Amory H. Bradford, D.D. 
 Rev. John Baltzer, D.D. Rev. C. Armand Miller, D.D. 
 
 Group XXII. Opposite page 480 
 Rev. Newell Dwight Hillis, D.D. Rev. Bishop W. S. Derrick, D.D. 
 Rev. J. Wilbur Chapman, D.D. Rev. Thomas B. Turnbull, D.D. 
 
 Group XXIII. Opposite page 512 
 Hon. Peter S. Grosscup. Hon. David J. Brewer, LL.D. 
 
 Henry Wade Rogers, LL.D. Rev. James M. Farrar, D.D. 
 
 Group XXIV. Opposite page 560 
 Rev. Charles Cuthbert Hall, D.D., Rt. Rev. David H. Greer, D.D. 
 
 LL.D. Rev. Donald Sage Mackay, D.D. 
 
 Rev. S. Parkes Cadman, D.D. 
 
 Group XXV. Opposite page 602 
 Hon. Samuel B. Capen, LL.D. Hon. M. Linn Bruce. 
 
 Rev. A. E. Dahlman, D.D. Rev. W. B. Noble. 
 
 Groxjp XXVI. Opposite page 634 
 Rev. Bishop John H. Vincent, D.D., Rev. J. Ross Stevenson, D.D. 
 
 LL.D. Rev. J. Addison Henry, D.D., LL.D. 
 
 Mr. W. C. Stoever. 
 
PROGRAMME 
 
PROGRAMME 
 
 Opening Session of Welcome. 
 
 WEDNESDAY EVENING, NOVEMBER FIFTEENTH. 
 
 J. Cleveland Cady, LL. D., New York, 
 
 President of the National Federation of Churches and Christian 
 
 Workers, in the Chair. 
 
 7.45 Organ Prelude. 
 
 8.00 Devotional Service. 
 
 Invocation, 
 
 The Rev. Joachim Ehnendorf, D. D., Senior Pastor of the 
 First Reformed (Collegiate) Church, Harlem, New York. 
 
 Hymn, "Come, Thou Almighty King." 
 
 Reading of Scripture, 
 
 The Rev. J. B. Remensnyder, D. D., LL. D., Pastor of St. 
 James Lutheran Church, New York. 
 
 Prayer, 
 
 The Rev. Charles H. Fowler, D. D., LL. D., Resident 
 Bishop of the Methodist Episcopal Church, New York. 
 
 Reading of a Letter of Greeting from the President of the 
 United States. 
 
 Addresses of Welcome. 
 
 His Honor George B. McClellan, LL. D., Mayor of the City 
 of New York. (Represented by the Hon. M. W. Littleton 
 President of the Borough of Brooklyn.) 
 
 The Rev. Charles L. Thompson, D. D., Secretary of the 
 Board of Home Missions of the Presbyterian Church, for 
 the Executive Board of the National Federation of 
 Churches and Christian Workers. 
 
10 CHURCH FEDERATION 
 
 The Kev. Kobert S. MacArthur, D. D., LL. D., Pastor of 
 Calvary Baptist Church, for the churches of the city. 
 
 Hymn, "The Church's One Foundation." 
 
 Benediction. 
 
 The Et. Rev. Frederick Burgess, D. D., Bishop of the Prot- 
 estant Episcopal Diocese of Long Island, New York. 
 
 THURSDAY MORNING, NOVEMBER SIXTEENTH. 
 The Rev. Washington Gladden, D. D., LL. D., 
 Pastor of the First Congregational Church, Columbus, Ohio, Mod- 
 erator of the National Council of the Congregational 
 Churches of the United States, Presiding. 
 
 Organ Prelude. 
 
 9.30 Devotional Service. 
 
 Hymn, "My Faith Looks Up to Thee." 
 
 Reading of Scripture, 
 John H. Converse, LL. D., Philadelphia, Pa.. Chairman 
 of the Evangelistic Committee of the Presbyterian Church 
 in the U. S. A. 
 
 Prayer, 
 The Rev. Rudolph Dubs, D. D., LL. D., Bishop of the 
 United Evangelical Church, Harrisburg, Pa. 
 
 10.00 Report of the Executive Committee. 
 
 The Rev. Wm. Henry Roberts, D. D., LL. D., Philadelphia, 
 Pa., Chairman of the Executive Committee; Chairman of 
 the Committee on Church Cooperation and Union of the 
 General Assembly of the Presbyterian Church in the 
 U. S. A. 
 
 10.30 The General Movement of the Christian Churches 
 TOWARDS Closer Fellowship. 
 The Rev. Wm. Hayes Ward, D. D., LL. D., New York, 
 Chairman of the Committee on Comity, Federation and 
 Unity of the National Council of Congregational 
 Churches. 
 
programme 11 
 
 11.00 Preparatory Work of Eecent Years in Advancing this 
 Movement in the United States. 
 
 The Eev. E. B. Sanford. D. D., Secretary of the Executive 
 Committee and General Secretary of the National Federa- 
 tion of Churches and Christian Workers. 
 
 11.15 Business. 
 
 Calling of the Roll and Appointment of Committees. 
 
 11.30 The Open Door Before the Christian Churches. 
 
 The Et. Eev. William Neilson McVickar, S. T. D., Bishop of 
 the Protestant Episcopal Diocese of Ehode Island. 
 
 11.50 Discussion. 
 
 Three ten-minute Addresses. 
 
 The Eev. 0. W. Powers, D. D., President of the American 
 Christian Convention, Columhus, Ohio. 
 
 The Eev. Wm. H. Black, D. D., LL. D., President of Mis- 
 souri Valley College, former Moderator of the General As- 
 sembly of the Cumberland Presbyterian Church, Mar- 
 shall, Mo. 
 
 The Eev. John F. Carson, D. D., Pastor of Central Presby- 
 terian Church, Brooklyn, N. Y. 
 
 12.30 Benediction. 
 
 The Eev. John B. Calvert, D. D. (Baptist), Editor of "The 
 Examiner," New York. 
 
 THUESDAY AFTEENOON, NOVEMBEE SIXTEENTH. 
 
 The Eev. J. H. Garrison, LL. D., 
 
 Editor of "The Christian Evangelist" and former President of the 
 
 Missionary Convention of the Disciples, St. Louis, 
 
 Mo., Presiding. 
 
 Organ Prelude. 
 2.00 Devotional Service. 
 
 Hymn, "All Hail the Power of Jesus' Name." 
 
12 CHURCH FEDERATION 
 
 Reading of Scripture, 
 
 The Rev. M. L. Jennings, D. D., Editor of "The Metho- 
 dist Protestant Recorder," Pittsburg, Pa. 
 
 Prayer, 
 
 The Rev. L. G. Graham, D. D., Pastor of Olivet Presby- 
 terian Church, Philadelphia, Pa. 
 
 A United Church and Religious Education. 
 
 2.20 (1) Religious Education in the Home, 
 
 The Rev. George W. Richards, D. D., Professor of 
 Church History in the Theological Seminary of the 
 Reformed Church in the United States, Lancas- 
 ter, Pa. 
 
 2.40 (2) Religious Education and the Sunday School, 
 
 The Hon. John Wanamaker, former Postmaster 
 General of the United States and Superintendent of 
 the Bethany Presbyterian Church Sunday School, 
 Philadelphia, Pa. 
 
 3.00 (3) Week-Day Religious Education, 
 
 The Rev. George U. Wenner, D. D., New York, 
 President of the Evangelical Lutheran Synod of New 
 York and New Jersey. 
 
 3.20 (4) Religious Education in the College. 
 
 The Rev. Henry C. King, D. D. (Congregational), 
 Pi-esident of Oberlin College, Oberlin. Oliio. 
 
 3.40 (5) The Theological Seminary and Modern Life, 
 
 The Rev. George Hodges, D. D., D. C. L., Dean of 
 the Episcopal Theological School, Cambridge, Mass. 
 
 4.00 (6) Religious Education by the Press, 
 
 The Rev. James M. Buckley, D. D., LL. D. (Metho- 
 dist Episcopal), Editor of "The Christian Advocate," 
 New York, 
 
 4.20 Business. 
 
PROGRAMME 13 
 
 5.00 Benediction. 
 
 The Rev. E. P. Farnham, D. D., Superintendent of the 
 Brooklyn Baptist Church Extension Society, Brooklyn, 
 N. Y. 
 
 THURSDAY EVENING, NOVEMBER SIXTEENTH. 
 The Rev. James D. Moffat, D. D., LL. D., 
 
 President of Washington and Jefferson College, Washington, Pa., 
 
 Moderator of the General Assembly of the Presbyterian 
 
 Church in the U. S. A., Presiding. 
 
 7.30 Musical Service. 
 
 8.00 Devotional Service. 
 
 Hymn, "My Country, 'Tis of Thee." 
 
 Reading of Scripture, 
 
 The Rev. William V. Kelley, D. D., Editor of "The 
 Methodist Review," New York. 
 
 Prayer, 
 
 The Rt. Rev. Charles L. Moench, Bishop of the Moravian 
 Church, Philadelphia, Pa. 
 
 A United Church and the Social Order. 
 
 8.20 (1) Labor and Capital, 
 
 The Rev. Wallace Radcliffe, D. D., LL. D., Pastor 
 of the New York Avenue Presbyterian Church, 
 Washington, D. C. (In the absence of the Hon. 
 John M. Harlan, LL. D., Associate Justice of the 
 Supreme Court of the United States.) 
 
 8.40 (3) Citizenship, 
 
 The Rev. Wm. J. Tucker, D. D., LL. D., President 
 of Dartmouth College, Hanover, N. H. 
 
 9.00 (3) Family Life, 
 
 The Rt. Rev. W. C. Doane, D. D., LL. D., Bishop of 
 the Protestant Episcopal Diocese of Albany, N. Y. 
 
14 CHURCH FEDERATION 
 
 9.20 (4) The Ideal Society, 
 
 The Rev. Henry van Dyke, D. D., LL. D., Professor 
 in Princeton University, former ^Moderator of the 
 General Assembly of the Presb}i:erian Church. 
 
 9.40 Benediction. 
 
 The Eev. Howard Duffield, D. D., Pastor of the First 
 Presbyterian Church, New York. 
 
 FRIDAY MORNING, NOVEMBER SEVENTEENTH. 
 
 The Rev. Edward G. Andrews, D. D., LL. D., New York, 
 Bishop of the Methodist Episcopal Church, Presiding. 
 
 Organ Prelude. 
 
 9.30 Devotional Service. 
 
 Hymn, "Glorious Things of Thee are Spoken." 
 
 Reading of Scripture, 
 Professor George A. Barton, Ph. D. (Society of Friends), 
 Bryn Mawr College, Bryn Mawr, Pa. 
 
 Prayer, 
 The Rev. A. Walters, D. D., Bishop of the African Metho- 
 dist Episcopal Zion Church, Jersey City, N. J. 
 
 A United Church and Home and Foreign Missions. 
 
 9.50 The Rev. J. S. Mills, D. D., LL. D., Bishop of the United 
 Brethren Church, Annville, Pa. 
 
 10.10 The Rev. Samuel J. NiccoUs, D. D., LL. D., Pastor of the 
 Second Presbyterian Church, St. Louis, Mo., former Mod- 
 erator of the General Assembly. 
 
 10.30 The Rev. Henry L. Morehouse, D. D., Corresponding Sec- 
 retary of the Baptist Home Missionary Society, New 
 York. 
 
PROGRAMME 16 
 
 10.50 The Rev. Charles H. Fowler, D. D., LL. D., Bishop of 
 the Methodist Episcopal Church, New York, in the 
 absence of the Eev. Henry W. Warren, D. D., LL. D,, 
 Bishop of the Methodist Episcopal Church, Denver, Col. 
 
 11.10 The Rt. Rev. J. M. Levering, Bishop of the Moravian 
 Church, Bethlehem, Pa. 
 
 11.30 The Rev. C. B. Galloway, D. D., LL. D., Bishop of the 
 Methodist Episcopal Church, South, Jackson, Miss. 
 
 11.50 Discussion. 
 
 The Rev, Charles R. Watson, D. D., Corresponding Sec- 
 retary of Foreign Missions of the United Presbyterian 
 Church, Philadelphia, Pa. 
 
 The Rev. John P. Peters, D. D., Rector of St. Michael's 
 Protestant Episcopal Church, New York. 
 
 The Rev. William W. Clark, Field Secretary, New York, 
 in the absence of the Rev. Cornelius Brett, D. D., Presi- 
 dent of the Board of Domestic Missions of the Reformed 
 Church in America, Jersey City, N. J. 
 
 13.30 Benediction. 
 
 The Rt. Rev. W. T. Sabine, D. D., Bishop of the Re- 
 formed Episcopal Church, New York. 
 
 FRIDAY AFTERNOON, NOVEMBER SEVENTEENTH. 
 
 The Rev. David H. Bauslik, D. D., 
 
 President of the General Synod of the Lutheran Church and Pro- 
 fessor in the Theological Department, Wittenberg Col- 
 lege, Springfield, Ohio, Presiding. 
 
 Organ Prelude. 
 2.00 Devotional Service. 
 
 Hymn, "I Love Thy Kingdom, Lord." 
 
1« CHURCH FEDERATION 
 
 Reading of Scripture, 
 
 The Rev. Joseph Roberts, D. D., Pastor of the Welsh 
 Presbyterian Church, New York. 
 
 Prayer, 
 
 By the Presiding Officer, the Rev. David H. Bauslin, D. D. 
 
 2.20 Report of Committee on Fedebation. 
 
 2.40 Present Practical Workings of Federation. 
 
 (1) Ten Years' Federative Work in New York City, 
 
 The Rev. Walter Laidlaw, Ph. D. (Reformed Church 
 in America), Executive Secretary of the Federation 
 of Churches and Christian Organizations in New 
 York City. 
 
 3.00 (2) In the Smaller Cities and Rural Districts, 
 
 The Rev. Edward Tallmadge Root (Congregational), 
 Field Secretary of the Federation of Churches and 
 Christian Workers of the State of Rhode Island, 
 Providence, R. I. 
 
 3.15 (3) In the States, 
 
 The Rev. Alfred Williams Anthony, D. D. (Free 
 Baptist), Professor in Cobb Divinity School, Lewis- 
 ton, Me., and Secretary of the Interdenominational 
 Commission of Maine. 
 
 3.30 The Rev. J. Winthrop Hegeman, Ph. D. (Protestant 
 
 Episcopal), Field Secretary of Federation of 
 Churches and Christian Workers of the State of 
 New York, Ballston Spa, N. Y. 
 
 3.45 (4) In Interdenominational Work, 
 
 The Rev. WiUiam I. Haven, D. D. (Methodist Epis- 
 copal), Secretary of the American Bible Society, 
 New York. 
 
 4.00 (5) In the Foreign Field. 
 
 India. The Rev. J. M. Thoburn, D. D., LL. D., Mis- 
 sionary Bishop of the Methodist Episcopal Church, 
 Bombay, India. 
 
PROGRAMME 17 
 
 4.15 The Philippines. The Eev. James B. Kodgers, D. D., 
 
 Senior Missionary of the Preshyterian Church in the 
 Philippines. 
 
 4.30 China and Korea. The Eev. J. C. Garritt, D. D., Mis- 
 
 sionary of the Presb^i^rian Church, Central China, 
 Hangchow, China. 
 
 4.45 Japan. The Eev. James L. Barton, D. D., Correspond- 
 
 ing Secretary of the American Board of Commis- 
 sioners for Foreign Missions, Boston, Mass. 
 
 5.00 Benediction. 
 
 The Eev. William E. Eichards, D. D., Pastor of the Brick 
 
 Presbyterian Church, New York. 
 
 FEIDAY EVENING, NOVEMBEE SEVENTEENTH. 
 The Hon. Henry Kieke Porter, Member of Congress, 
 
 Former President of the Baptist Missionary Convention, Pitts- 
 burg, Pa., Presiding. 
 
 7.30 Musical Service. 
 
 8.00 Devotional Service. 
 
 Hymn, "Onward, Christian Soldiers." 
 
 Beading of Scripture, 
 
 The Eev. E. K. Bell, D. D., Pastor of First Lutheran 
 Church, Baltimore, Md. 
 
 Prayer, 
 
 The Eev. H. W. Barnes, D. D., Corresponding Secretary 
 of the Baptist Missionary Convention of the State of New 
 York, Binghamton, N. Y. 
 
 A United Church and the Fellowship of Faith. 
 
 Addresses. 
 
 Our Faith in a Personal God, 
 
 The Eev. Francis L. Patten, D. D., LL. D., President of 
 the Theological Seminary, Princeton, N. J. (Address 
 not delivered.) 
 
18 CHURCH FEDERATION 
 
 Our Faith in Christ — Christ the Centre of Christianity, 
 The Rev. William H. P. Faunce, D. D., LL. D. (Baptist),, 
 President of Brown University, Providence, R. I. 
 
 Our Faith in the Holy Scriptures, 
 The Rev. H. L. Willett, Ph. D., Professor in Disciples 
 Divinity House, University of Chicago, Chicago, 111. 
 
 Our Faith in the Holy Spirit, 
 The Rev. W. F. McDowell, D. D., LL. D., Bishop of the 
 Methodist Episcopal Church, Chicago, 111. 
 
 Benediction. 
 The Rev. Charles B. Jefferson, D. D. (Congregational), 
 Pastor of the Broadway Tabernacle, New York. 
 
 SATURDAY MORNING, NOVEMBER EIGHTEENTH. 
 
 The Rt. Rev. Ozi William Whitaker, D. D., LL. D., 
 
 Bishop of the Protestant Episcopal Diocese of Pennsylvania, Phila- 
 delphia, Pa., Presiding. 
 
 Organ Prelude. 
 9.30 Devotional Service. 
 
 Hymn, "0 God, Our Help in Ages Past." 
 
 Reading of Scripture, 
 The Rev. 0. P. Gifford, D. D., Pastor of the Delaware 
 Avenue Baptist Church, Buffalo, N. Y. 
 
 Prayer, 
 The Rev. James I. Good, D. D., Dean of the Ursinus 
 School of Theology of the Reformed Church in the United 
 States. 
 
 9.50 Consideration of the Report on Federation. 
 
PROGRAMME 1» 
 
 11,00 The Essential Unity of the Churches. 
 Fifteen-mmute Addresses. 
 
 Joseph W. Mauck, LL. D.. President of Hillsdale College 
 (Free Baptist), Hillsdale, Mich. 
 
 The Kev. Robert F. Coyle, D. D., Pastor of the Central 
 Presbyterian Church, Denver, Colo., former Moderator of 
 the General Assembly. 
 
 The Eev. R. P. Johnston, D. D., Pastor of the Fifth 
 Avenue Baptist Church, New York. 
 The Rev. F. T. Tagg, D. D., President of the General 
 Conference of the Methodist Protestant Church, Balti- 
 more, Md. 
 
 The Rev. S. P. Spreng, D. D. (Evangelical Association), 
 Editor of the "Evangelical Messenger," Cleveland, Ohio. 
 
 The Rev. Josiah Strong, D. D. (Congregational), Presi- 
 dent of the American Institute of Social Service, New 
 York. 
 
 The Rev. Daniel A. Goodsell, D. D., LL, D., Bishop of the 
 Methodist Episcopal Church, Brookline, Mass. 
 
 Benediction. 
 
 SUNDAY, NOVEMBER NINETEENTH. 
 
 National Observance of the Day in the Interests of 
 
 Christian Unity. 
 
 Ministers throughout the country requested to speak on the 
 Cooperation of the Churches as a sign of the oneness of be- 
 lievers. (John 17: 21.) 
 
 Interdenominational Meetings in the Interest of Young 
 People's Organizations. 
 
 Under the auspices of the following Societies: 
 The Young Men's Christian Association, 
 The United Society of Christian Endeavor, 
 The Epworth League, 
 The Baptist Young People's Union, 
 
20 CHURCH FEDERATION 
 
 The Luther League, 
 
 The Brotherhood of St. Andrew, 
 
 The Young People's Missionary League of the Keformed 
 
 Church in America, 
 The Westminster League, 
 Young People's Christian Union, 
 The Brotherhood of Andrew and Philip, 
 The Student Volunteer Movement. 
 
 Carnegie Hall, 3 P. M. 
 
 Mr. John R. Mott, 
 
 General Secretary of the World's Student Christian Federation, 
 
 Presiding. 
 
 Lord's Prayer, by the Presiding Officer. 
 
 Addresses. 
 Mr. Eobert E. Speer, Corresponding Secretary of the 
 Board of Foreign Missions of the Presbyterian Church. 
 
 Woodrow Wilson, LL. D., President of Princeton Uni- 
 versity, Princeton, N. J. 
 
 Hymn, "Come, Thou Almighty King." 
 
 Reading of Scripture, 
 Mr. Silas McBee, Editor of "The Churchman," New York. 
 
 Benediction. 
 The Et. Rev. David H. Greer, D. D., Bishop-Coadjutor of 
 the Protestant Episcopal Diocese of ISTew York. 
 
 Broadway Tabernacle, 3 P. M. 
 
 Mr. Vox Ogden Vogt, 
 
 Secretary of the United Society of Christian Endeavor, Boston, 
 
 Mass.. Presiding. 
 
 Service of Praise. 
 
 Prayer, by the Presiding Officer. 
 
PROGRAMME 21 
 
 Hon. James A. Beaver, former Governor of Pennsylvania. 
 Mr. J. Campbell White, Secretary of the Forward Move- 
 ment of the United Presbyterian Church. 
 Mr. Von Ogden Vogt. 
 
 Benediction. 
 The Eev. Charles E. Seymour, D. D., Associate Pastor 
 of Broadway Tabernacle. 
 
 MONDAY MORNING, NOVEMBER TWENTIETH. 
 
 The Rev. A. W. Wilson, D. D., LL. D., 
 
 Bishop of the Methodist Episcopal Church, South, Baltimore, Md. 
 Presiding. 
 
 Organ Prelude. 
 
 9.30 Devotional Service. 
 
 Hymn, ''Holy, Holy, Holy, Lord God Almighty." 
 
 Reading of Scripture, 
 The Rev. Charles A. Eaton, D. D., Pastor of Euclid Ave- 
 nue Baptist Church, Cleveland, 0. 
 
 Prayer, 
 The Rev. Thomas Watters, D. D., Pastor of First Re- 
 formed Presbyterian Church, Pittsburg, Pa. 
 
 9.50 Business. 
 
 What Practical Results may be expected from this 
 Conference ? 
 
 10.30 The Rev. F. D. Power, D. D., Pastor of the First Church of 
 Christ (Disciples), Washington, D. C. 
 
 10.45 The Rev. D. S. Stephens, D. D., LL. D., Chancellor of the 
 Kansas City University, Kansas City, Kan., former 
 President of the Methodist Protestant General Confer- 
 ence. 
 
22 CHVRGB FEDERATION 
 
 11.00 The Eev. Charles A. Dickey, D. D., LL. D., Pastor of 
 Bethany Presbyterian Church, Philadelphia, former 
 Moderator of the General Assembly of the Presbyterian 
 Church in the U. S. A. 
 
 11.15 The Eev. John Baltzer, D. D., Chairman of the Board of 
 Home Missions of the German Evangelical Synod, St. 
 Louis, Mo. 
 
 11.30 The Eev. Amory H. Bradford, D. D., Pastor of the First 
 Congregational Church, Montclair, N. J., former Mod- 
 erator of the National Council of the Congregational 
 Churches of the United States. 
 
 11.45 Discussion. 
 
 12.30 Benediction. 
 
 The Eev. Frank M. Bristol, D. D., Pastor of Metropolitan 
 Methodist Episcopal Church, Washington, D. C. 
 
 MONDAY AFTEENOON, NOVEMBEE TWENTIETH. 
 
 The Eev. A. E. Dahlman, D. D., 
 
 President of the General Synod of the Eeformed Church in the 
 
 U. S. A., Buffalo, N. Y., Presiding. 
 
 Organ Prelude. 
 2.00 Devotional Service. 
 
 Hymn, "My Faith Looks Up to Thee." 
 
 Eeading of Scripture. 
 
 Prayer, 
 The Eev. L. Call Barnes, D. D., Pastor of the First Bap- 
 tist Church, Worcester, Mass. 
 
 2.30 Business and Committee Eeports. 
 
 A United Church and Evangelization. 
 
 3.00 (1) The Evangelization of American Cities, 
 
 The Eev. Frank Mason North, D. D., Correspond- 
 ing Secretary of the National City Evangelization 
 Union of the Methodist Episcopal Church, New 
 York. 
 
PROGRAMME 23 
 
 3.20 (2) The "Inner Mission" of the German Churches, 
 
 The Eev. C. Armand Miller, D. D., Pastor of Holy 
 Trinity Lutheran Church, New York. 
 
 3.40 (3) The Work of Evangelization Among the Negroes, 
 
 The Rev. William B. Derrick, D. D., LL. D., Bishop 
 of the African Methodist Episcopal Church, Brook- 
 lyn, N. Y. 
 
 4.00 (4) Interdenominational Evangelistic Work, 
 
 The Rev. J. Wilbur Chapman, D. D., Correspond- 
 ing Secretary of the Special Committee on Evan- 
 gelistic Work of the General Assembly of the Pres- 
 byterian Church in the U. S. A. 
 
 4.20 The Rev. Newell Dwight Hillis, D. D., Chairman of 
 
 the Committee on Evangelistic Work of the Na- 
 tional Council of Congregational Churches in the 
 United States, Brooklyn, N. Y. 
 
 4.40 Discussion. 
 
 5.00 Benediction. 
 
 The Rev. Henry M. King, D. D., Pastor of First Baptist 
 Church, Providence, R. I. 
 
 MONDAY EVENING, NOVEMBER TWENTIETH. 
 
 The Rev. Thomas B. Turnbull. D. D., 
 
 The Chairman of the Delegation from the United Presbjrterian 
 
 Church, Philadelphia, Pa., Presiding. 
 
 7.30 Musical Service. "Stand Up, Stand Up, for Jesus." 
 
 8.00 Devotional Service. "Come, Thou Almighty King." 
 
 Reading of Scripture, 
 The Rev. Thomas A. Jaggar, D. D., Bishop of the Protest- 
 ant Episcopal Church, Boston, Mass. 
 
24 CHURCH FEDERATION 
 
 Prayer, 
 The Rev. Charles 0. Day, D. D., President of the Andover 
 Theological Seminary, Andover, Mass. 
 
 A United Church and the National Life. 
 
 8.20 (1) The Popular Conscience, 
 
 The Hon. Peter S. Grosscup, Judge of the United 
 States Circuit Court, Chicago, 111. 
 
 8.45 (2) Law and Justice, 
 
 The Hon. David J. Brewer, LL. D., Associate Jus- 
 tice of the Supreme Court of the United States. 
 
 9.10 (3) Government by the People, 
 
 Henry Wade Rogers, LL. D., Dean of the Law De- 
 partment of Yale University, New Haven, Conn. 
 
 9.35 Benediction. 
 
 The Rev. Cyrus D. Foss, D. D., LL. D., Bishop of the 
 Methodist Episcopal Church, Philadelphia, Pa. 
 
 TUESDAY MORNING, NOVEMBER TWENTY-FIRST. 
 
 The Rev. James M. Farrar, D. D., 
 
 Pastor of the First Reformed Church, Brooklyn, N. Y., President 
 
 of the General Synod of the Reformed Church in 
 
 America, Presiding. 
 
 Organ Prelude. 
 
 9.30 Devotional Service. 
 
 Hymn, "Hail to the Lord's Anointed." 
 
 Reading of Scripture, 
 The Rev. Bradford P. Raymond, D. D., LL. D., President 
 of Wesleyan University, Middletown, Conn. 
 
PROGRAMME 25 
 
 Prayer, 
 The Rev. A. H. Lewis, D. D., Editor of "The Sabbath 
 Eecorder," Plainfield, N. J. 
 
 9.50 Business. 
 
 Reading of Letter to the Churches. 
 
 A United Church and Christian Progress. 
 
 10.30 (1) Ecclesiastical Fraternity, 
 
 The Rev. S. Parkes Cadman, D. D., Pastor of Cen- 
 tral Congregational Church, Brooklyn, N. Y. 
 
 10.50 (2) Missionary Activity, 
 
 The Rev. J. Ross Stevenson, D. D., Pastor of Fifth 
 Avenue Presbyterian Church, New York. 
 
 11.10 (3) Social Redemption, 
 
 The Rev. Ernest M. Stires, D. D., Rector of St. 
 Thomas Church, New York. (Address not deliv- 
 ered.) 
 
 11.30 (4) World Conquest, 
 
 The Rev. Charles Cuthbert Hall, D. D., LL. D., 
 President of Union Theological Seminary, New 
 York. 
 
 Discussion. 
 
 12.30 Benediction. 
 
 The Rev. George Wylie Clinton, D. D., Bishop of the 
 African Methodist Episcopal Church, Chariotte, N. C. 
 
 TUESDAY AFTERNOON. NOVEMBER TWENTY-FIRST. 
 
 The Rev. Wm. H. Roberts, D. D., LL. D., 
 
 The Permanent Chairman of the Conference, Presiding. 
 
 2.30 Devotional Service. 
 
 Hymn, "Blest be the Tie that Binds. 
 
26 CHIRCH FEDERATION 
 
 Heading of Scripture, 
 The Eev. James E. Clark, D. D., Editor of ''The Cumber- 
 land Presbyterian Church," Nashville, Tenn. 
 
 Prayer, 
 The Eev. Wayland Hoyt, D. D., LL. D., Pastor of the 
 Memorial Baptist Church, Philadelphia. 
 
 2.50 Business. 
 
 The Kingdom of God the Transcendent Aim of a 
 United Church. 
 
 Addresses. 
 
 3.30 (1) The Ideal State, 
 
 The Eev. E. E. Hendrix, D.D., LL.D., Bishop of 
 the Methodist Episcopal Church, South, Kansas 
 City, Mo. 
 
 The Ideal Church, 
 The Et. Eev. David H. Greer, D. D., LL. D., Bishop 
 Coadjutor of the Protestant Episcopal Diocese of 
 New York. 
 
 Brief Addresses on the General Significance of the 
 Conference. 
 The Hon. Samuel B. Capen, LL. D. (Congregational), 
 President of the American Board of Commissioners for 
 Foreign Missions, Boston, Mass. 
 
 The Hon. M. Linn Bruce (Presbyterian), Lieutenant 
 Governor of the State of New York, Albany, N. Y. 
 
 W. E. Stoever, Esq., President of the Luther League, 
 Philadelphia, Pa. 
 
 Hon. Henry Kirke Porter (Baptist), Member of Congress, 
 Pittsburg, Pa. 
 
 The Eev. John J. Tigert, D. D., LL. D., Editor of the 
 "Methodist Quarterly Eeview"; Secretary of the General 
 Conference of the Methodist Episcopal Church, South. 
 Nashville, Tenn. 
 
 The Eev. Wm. Henry Eoberts, D. D., LL. D.. Philadel- 
 phia, Pa. 
 
PROGRAMME 27 
 
 Closing Address. 
 The Eev. John H. Vincent, D. D., LL. D., Bishop of the 
 Methodist Episcopal Church, Indianapolis, Ind. 
 
 Prayer and Benediction. 
 The Eev. J. Addison Henry, D. D., LL. D., Pastor of the 
 Princeton Presbyterian Church, Philadelphia, Pa.; for- 
 mer Moderator of the General Assembly of the Presby- 
 terian Church in the U. S. A. 
 
 TUESDAY EVENING, NOVEMBER TWENTY-FIRST. 
 
 1.00 Reception to the delegates of the Conference at the Wal- 
 dorf-Astoria, Fifth Avenue and Thirty-fourth Street, 
 by the Denominational Social Unions and Church Clubs 
 of the city. 
 
 The Hon. M. Linn Bruce, 
 Lieutenant Governor of the State of New York, Presiding. 
 
 Prayer, 
 
 The Eev. Wm. Henr}^ Roberts, D. D., LL. D. 
 
 Reading of Scriptures, 
 
 The Rev. Henry A. Stimson, D. D., Pastor of the Man- 
 hattan Congregational Church, New York. 
 
 Address in Behalf of the Unions, 
 
 The Eev. Donald Sage Mackay, D. D., Pastor of the Col- 
 legiate Church (Eeformed Church in America), Fifth 
 Avenue and Forty-eighth Street, New York. 
 
 Eesponse in Behalf of Delegates, 
 
 The Eev. Kerr Boyce Tupper, D. D., LL. D., Pastor of 
 the Madison Avenue Baptist Church, New York. 
 
 Benediction. 
 The Et. Eev. David H. Greer, D. D., LL. D., Bishop Co- 
 adjutor of the Protestant Episcopal Diocese of New York. 
 
THE LETTER MISSIVE* 
 
 Fathers and Brethren: 
 
 Permit us to address you on the subject of the cooperative rela- 
 tionsliip of the Churches of Jesus Christ in Christian Work. 
 
 The National Federation of Churches and Christian Workers 
 has for its object to promote the cooperation of churches of various 
 communions through the formation of State and local Federations 
 in order to secure united and effective effort in religious and moral 
 movements vital to the welfare of churches and communities. In 
 the four years of its existence the National Federation has accom- 
 plished much in fostering the principles and giving an impetus to 
 the practical workings of Federation. In a number of cities and 
 towns the federated churches have in concerted effort taken a relig- 
 ious census of the population, organized successful cooperative 
 parish work, discovered and directed to the churches of their choice 
 families that had dropped away from church attendance, and thus 
 saved many who otherwise would have been utterly lost to the 
 churches. In some cities the work of local federations has been 
 directed to the concentration of effort for the removal of social evils, 
 the cleansing of the centres of vice and corruption, and the promo- 
 tion of temperance, Sabbath observance and general morality. The 
 affiliation of the local churches has often proved a beneficent moral 
 force in the administration of civic affairs. In a number of the 
 States the National Federation has aided in the formation of State 
 organizations, which direct the work in their several States. This 
 has required the approval and aid of the State Synods, Conferences 
 and Conventions of the several denominations, and their cooper- 
 ation has been freely given. These State and local federations 
 have made somewhat clearer to the world outside what is the essen- 
 tial unity which underlies denominational diversity. 
 
 We believe that the growing interest in Federation and the 
 widespread conviction of the great possibilities contained in federa- 
 tive movements indicate that the time is opportune for the exten- 
 sion and strengthening of the principles of Federation. A national 
 society like ours, however, cannot undertake the immense task of 
 organizing cooperative work in the thousands of cities and tens of 
 thousands of towns in our country. It has neither authority nor 
 
 *This Letter, requesting the appointment of Delegates to the Inter- 
 Church Conference on Federation, was sent out by a committee appointed 
 by the National Federation of Churches and Christian Workers. 
 
30 CHURCH FEDERATION 
 
 desire to intervene in the great questions wliich vitally concern the 
 various denominations as denominations. We believe that the great 
 Christian bodies in our country should stand together and lead in 
 the discussion of, and give an impulse to, all .great movements that 
 "make for righteousness.'' We believe that questions like that of 
 the saloon, marriage and divorce. Sabbath desecration, the social 
 evil, child labor, relation of labor to capital, the bettering of the 
 conditions of the laboring classes, the moral and religious training 
 of the young, the problem created by foreign immigration, and 
 international arbitration — indeed, all great questions in which the 
 voice of the churches should be heard — concern Christians of every 
 name, and demand their united and concerted action if the Church 
 is to lead eifectively in the conquest of the world for Christ. 
 
 It is our conviction that there should be a closer union of the 
 forces and a more effective use of the resources of the Christian 
 churches in the different cities and towns, and, when feasible, in 
 other communities and fields, with a view to an increase of power 
 and of results in all Christian work. 
 
 The experience of the National Federation has made it clear 
 that very many of the churches of the several communions are ready 
 to come closer together in the common service of the Master. This 
 has led us to raise the question whether a more visible, effective and 
 comprehensive fellowship and effort are not desirahle and attain- 
 able. 
 
 And yet we might not have considered it to be our duty to pro- 
 pose action to this end if the suggestion and request had not been 
 directly brought to us through formal ecclesiastical channels. It 
 has been said to us that it might seem presuming for any one 
 denomination to make such a proposal to the other denominations, 
 but that such a proposal could better come from an organization 
 like ours, which includes representatives of the various denomi- 
 nations. 
 
 We therefore take the liberty to address you. 
 In order to secure an effective organization of the various Prot- 
 estant communions of this country for the practical ends indicated, 
 we would suggest that a conference of representatives accredited by 
 the national bodies of said Protestant denominations meet in New 
 York City, November, 1905, to form such a representative organi- 
 zation as may seem proper to them. It is understood that its basis 
 would not be one of creedal statement or governmental form, but of 
 cooperative work and effort. It is also understood that the organi- 
 
THE LETTER MISSIVE 31 
 
 zation shall have power only to advise the constituent bodies rep- 
 resented. 
 
 We invite your hearty cooperation and participation by reprcv- 
 eentation. 
 
 We would take the liberty more definitely to suggest that the 
 number of representatives from each denomination be 50 for such 
 as number 500,000 and upwards, 10 for such as number 100,000 
 and upwards, and not more than 5 for those numbering less than 
 100,000. 
 
 We do noL ask you to develop or adopt our organization. Ours 
 is a voluntary federation. What we propose is a federation of 
 denominations, to be created by the denominations themselves. We 
 have no elaborated plan or scheme of organization to present for 
 approval. That would not be proper. 
 
 We do not desire to present arguments in support of such a 
 federation. We doubt not that all will agree that the different 
 Christian communions, largely one in Spirit and devoted to one 
 Lord, should, by united effort, make visible to the world their 
 catholic unity, that the world may know "Him whom the Father 
 hath sent," and at length His prayer for the oneness of His people 
 may be more fully answered. If tliis seems to you, as it does to 
 us, an ol)ject to be partly achieved in the way we suggest, we ask 
 your consideration and approval of our proposal. 
 
 We also suggest, if this proposal be approved, that you authorize 
 the National Federation to act in making arrangements prelimi- 
 nary to the meeting of the Conference of the representatives of the 
 churches, and it is requested, in that case, that you appoint one per- 
 son who shall be your special representative for purposes of corre- 
 spondence with the committee of arrangements for the Conference. 
 
 Wishing you the Divine blessing on your deliberations and on 
 
 the Churches which you represent, we are, Fathers and Brethren, 
 
 Yours in the service of our common Lord and Master, 
 
 J. Cleveland Cady, President. 
 
 Elias B. Sanford, Secretary. 
 
 William Hayes Wabd, of the Congregational Churches ; 
 William Henby Robeets, of the Presbyterian Alliance ; 
 Chables L. Thompson, of the Presbyterian Church in U. S. A. ; 
 John B. Calveet, of the Baptist Churches ; 
 Henby L. Moeehouse, of the Baptist Churches ; 
 Fbank Mason Noeth, of the Methodist Episcopal Church ; 
 William I. Haven, of the Methodist Episcopal Church ; 
 Joachim Elmendobf, of the Reformed Church in America ; 
 Geobge U. Wennee, of the Lutheran Church, General Synod; 
 RrviNGTON D: LoED, of the Freewill Baptist Churches, 
 
 Committee on Cobeespondence. 
 
REV. WM. H. EGBERTS. D.D., LL.D. REV. BISHOP E. R. HE>-T)RIX, D.D., LL.D. 
 
 REV. WM. HAYES WARD, D.D., LL.D. 
 
 REV. JOHN B. CALVERT, D.D. 
 
PLAN OF FEDERATION 
 
 Recommended to the Constituent Christian Bodies 
 FOR Their Approval 
 
 PEEAMBLE. 
 
 Whereas, In the providence of God, the time has come when 
 it seems fitting more fully to manifest the essential oneness of the 
 Christian Churches of America, in Jesus Christ as their Divine Lord 
 and Saviour, and to promote the spirit of fellowship, service and 
 cooperation among them, the delegates to the Inter-Church Con- 
 ference on Federation, assembled in New York City, do hereby 
 recommend the following Plan of Federation to the Christian bodies 
 represented in this Conference for their approval : 
 
 PLAN OF FEDERATION. 
 
 1. For the prosecution of work that can be better done in 
 union than in separation a Council is hereby established whose 
 name shall be the Federal Council of the Churches of Christ in 
 America. 
 
 2. The following Christian bodies shall be entitled to repre- 
 sentation in this Federal Council on their approval of the purpose 
 and plan of the organization : 
 
 The Baptist Churches of the United States. 
 
 The Free Baptist General Conference. 
 
 The Christians (The Christian Connection). 
 
 The Congregational Churches. 
 
 The Disciples of Christ. 
 
 The Evangelical Association. 
 
 The Evangelical Synod of North America. 
 
 The Friends. 
 
 The Evangelical Lutheran Church, General Synod. 
 
 The Methodist Episcopal Church. 
 
 The Methodist Episcopal Church, South. 
 
 The Primitive Methodist Church. 
 
 The Colored Methodist Episcopal Church in America. 
 
 The Methodist Protestant Church. 
 
 The African Methodist Episcopal Church. 
 
34 CHVRCH FEDERATION 
 
 The African Methodist Episcopal Zion Church. 
 
 The General Conference of the Mennonite Church of North 
 
 America. 
 The Moravian Church. 
 The Presbyterian Church in the U. S. A. 
 The Cumberland Presbyterian Church. 
 The Welsh Calvinistic Methodist or Presbyterian Church. 
 The Reformed Presbyterian Church. 
 The United Presbyterian Church. 
 The Protestant Episcopal Church. 
 The Reformed Church in America. 
 The Reformed Church in the U. S. A. 
 The Reformed Episcopal Church. 
 The Seventh Day Baptist Churches. 
 The United Brethren in Christ. 
 The United Evangelical Church. 
 
 3. The object of this Federal Council shall be — 
 
 I. To express the fellowship and catholic unity of the Chris- 
 tian Church. 
 
 II. To bring the Christian bodies of America into united ser- 
 vice for Christ and the world. 
 
 III. To encourage devotional fellowship and mutual counsel 
 concerning the spiritual life and religious activities of 
 the Churches. 
 
 IV. To secure a larger combined influence for the Churches 
 of Christ in all matters affecting the moral and social 
 condition of the people, so as to promote the applica- 
 tion of the law of Christ in every relation of human life. 
 
 V. To assist in the organization of local branches of the 
 Federal Council to promote its aims in their commu- 
 nities. 
 
 4, This Federal Council shall have no authority over the con- 
 stituent bodies adhering to it; but its province shall be limited to 
 the expression of its counsel and the recommending of a course of 
 action in matters of common interest to the Churches, local coun- 
 cils and individual Christians. 
 
PLAN OF FEDERATION 35 
 
 It has no authority to draw up a common creed or form of gov- 
 ernment or of worship, or in any way to limit the full autonomy 
 of the Christian bodies adhering to it. 
 
 5. Members of this Federal Council shall be appointed as fol- 
 lows: 
 
 Each of the Christian bodies adhering to this Federal Council 
 shall be entitled to four members, and shall be further entitled to 
 one member for every 50,000 of its communicants or major frac- 
 tion thereof. The question of representation of local councils shaJl 
 be referred to the several constituent bodies, and to the first meeting 
 of the Federal Council. 
 
 6. Any action to be taken by this Federal Council shall be by 
 the general vote of its members. But in case one-third of the mem- 
 bers present and voting request it, the vote shall be by the bodies 
 represented, the members of each body voting separately ; and action 
 shall require the vote, not only of a majority of the members voting, 
 but also of the bodies represented. 
 
 7. Other Christian bodies may be admitted into membership of 
 this Federal Council on their request if approved by a vote of two- 
 thirds of the members voting at a session of this council, and of 
 two-thirds of the bodies represented, the representatives of each 
 body voting separately. 
 
 8. The Federal Council shall meet in December, 1908, and 
 thereafter once in every four years. 
 
 9. The officers of this Federal Council shall be a President, 
 one Vice-President from each of its constituent bodies, a Corre- 
 sponding Secretary, a Eecording Secretary, a Treasurer, and an 
 Executive Committee, who shall perform the duties usually assigned 
 to such officers. 
 
 The Corresponding Secretary shall aid in organi2ing and assist- 
 ing local councils and shall represent the Federal Council in its 
 work, under the direction of the Executive Committee. 
 
 The Executive Committee shall consist of seven ministers and 
 seven laymen, together with the President, all ex-Presidents, the 
 Corresponding Secretary, the Recording Secretary and the Treas- 
 urer. The Executive Committee shall have authority to attend to 
 all business of the Federal Council in the intervals of its meetings 
 and to fill any vacancies. 
 
36 CHURCH FEDERATION 
 
 All officers shall be chosen at the quadrennial meetings of the 
 Council, and shall hold their offices until their successors take office. 
 
 The President, Vice-Presidents, the Corresponding Secretary, 
 the Kecording Secretary and the Treasurer shall be elected by the 
 Federal Council on nomination by the Executive Committee. 
 
 The Executive Committee shall be elected by ballot after nomi- 
 nation by a Nominating Committee. 
 
 10. This Plan of Federation may be altered or amended by a 
 majority vote of the members, followed by a majority vote of the 
 representatives of the several constituent bodies, each body voting 
 separately. 
 
 11. The expenses of the Federal CouncU shall be provided for 
 by the several constituent bodies. 
 
 This Plan of Federation shall become operative when it shall 
 have been approved by two-thirds of the above bodies to which it 
 shall be presented. 
 
 It shall be the duty of each delegation to this Conference to 
 present this Plan of Federation to its national body, and ask its 
 consideration and proper action. 
 
 In case this Plan of Federation is approved by two-thirds of the 
 proposed constituent bodies the Executive Committee of the 
 National Federation of Churches and Christian Workers, which 
 has called this Conference, is requested to call the Federal Council 
 to meet at a fitting place in December, 1908. 
 
PROCEEDINGS OF THE INTER -CHURCH 
 CONFERENCE ON FEDERATION 
 
PROCEEDINGS OF THE INTER- CHURCH CONFER- 
 ENCE ON FEDERATION. 
 
 Edited by the Rev. Frank Mason North, D. D., Chairman of the 
 Secretaries. 
 
 The Inter-Church Conference on Federation assembled for the 
 opening session of welcome at Carnegie Hall, New York, on 
 Wednesday evening, November 15, 1905, at eight o'clock. After an 
 organ prelude by Mr. S. Archer Gibson, the Conference was called 
 to order by the Rev. William H. Roberts, D. D., LL. D., chairman 
 of the Executive Committee of the Committee of Arrangements 
 appointed by the National Federation of Churches and Christian 
 Workers to convene the Conference. Dr. Roberts spoke as follows : 
 
 ''Christian brethren, ladies and gentlemen : The Churches rep- 
 resented in this Conference authorized the Executive Committee of 
 the National Federation of Churches and Christian Workers to 
 make the preliminary arrangements for the meeting. These 
 arrangements have been perfected, and report will be made con- 
 cerning them in detail to-morrow morning in due course of busi- 
 ness. In the name of the Executive Committee, I declare this 
 Inter-Church Conference on Federation, representing eighteen mill- 
 ions of communicants of Christian Churches in the United States, 
 open, — in the name of the Father, of the Son, and of the Holy 
 Ghost. Amen. 
 
 "I introduce as chairman of the evening, J. Cleveland Cady, 
 LL. D., President of the National Federation of Churches and 
 Christian Workers." 
 
 Dr. Cady took the chair. 
 
 Then followed the devotional service. 
 
 The invocation of the Divine blessing was made by the Rev. 
 Joachim Elmendorf, D. D., Senior Pastor of the First (Reformed) 
 Collegiate Church of Harlem, New York : 
 
 Almighty and eternal God, our Heavenly Father, help us from our 
 hearts to echo the adoration of the man after Thine own heart : "Thine, 
 O Lord, is the greatness and the power and the glory and the majesty ; 
 
 39 
 
40 CHURCH FEDERATION 
 
 for all that is in heaven and in the earth is Thine; Thine is the Ifing- 
 dom, O Lord, and Thou art exalted as Head above all." We adore Thee 
 as the Creator and Ruler of the universe. Thine infinite wisdom con- 
 ceived its mighty plan ; Thine infinite power called it into actual exist- 
 ence; Thine infinite control by eternal purpose and the mysterious be- 
 stowment of moral freedom on finite beings is achieving its sublime end. 
 We praise Thee that that end will be the solution of evil in the full and 
 final triumph of the good. We bless Thee for the earnest of that great 
 victory in the multiplying ameliorations of the conditions of our sinning 
 and suffering humanity. We bless Thee that Thou didst send Thine 
 eternal Son into the world, not to condemn, but to save sinners ; through 
 His death to destroy him that had the power of death ; to ascend up on 
 high leading captivity captive, and to reign until He had put all enemies 
 under His feet. We bless Thee that by the inspiration of His word and 
 spirit His followers are pressing forward and His kingdom is coming. 
 O God, our Heavenly Father, we hail this impressively providential 
 gathering of Thine own, with their avowed and cherished purpose, as a 
 distinct advance — "a new alignment of Christian forces" against the 
 rulers of the darkness of this world— the outcome of whose deliberations 
 shall have worldwide importance. To this end, O gracious Holy Spirit, 
 take Thou such possession of this Conference and so control it that the 
 thoughts, the words, the prayers and the praises of every member of it 
 shall harmonize with and help to reveal and realize the meaning of 
 Jesus' own prayer : "That they all may be one, as Thou, Father, art in 
 me and I in Thee : that they also may be one in us, that the world may 
 know that Thou hast sent me." And all the glory and praise shall be to 
 our loving and faithful triune God and Saviour, world without end. 
 Amen. 
 
 The hymn, "Come, Thou Almighty King," was sung. 
 
 The Holy Scriptures, Ephesians 4: 1-6; John 17: 21-23, were 
 read by the Eev. J. B. Remensnyder, D. D., LL. D., pastor of St. 
 James Lutheran Church, New York. 
 
 Prayer was offered by the Eev. Charles H. Fowler, D. D., LL. D., 
 Bishop of the Methodist Episcopal Church, New York. 
 
 The chairman. Dr. Cady, addressed the Conference. (See 
 page 125.) 
 
 The letter received from the President of the United States in 
 response to the invitation to attend this opening meeting and to 
 become Honorary Chairman of the Conference was read by Dr. 
 Roberts : 
 
 Oysteb Bay, N. Y.. July 8, 1905. 
 My Dear Dr. Roberts:— 
 
 I have your letter of the seventh. Indeed, I remember very well 
 the call of your delegation upon me and our talk upon the proposed 
 meeting of the Inter-Church Conference on Federation. 
 
PROCEEDINGS OF THE CONFERENCE 41 
 
 I have the very highest sympathy with the movement ; for instance, 
 I feel that indirectly, in addition to the great good it will do here, it is 
 perfectly possible that the movement may have a very considerable 
 effect in the Christianizing of Japan, which I feel to be retarded by the 
 divisions among ourselves and by the failure to recognize the fact that 
 the Christian Church in Japan must of course assume essentially a 
 Japanese national form. 
 
 So you see I have a very real interest in what you are doing, and 
 only wish it were in my power to attend the meeting, as you request, 
 but I regret to say that it is out of the question for me to do so. 
 
 I am genuinely sorry to have to write you thus. 
 Sincerely yours, 
 
 Theodore Roosevelt. 
 
 An address of welcome for the City of New York was given by 
 the President of the Borough of Brooklyn, the Honorable Martin 
 W. Littleton, in the absence of His Honor, the Mayor of the city, 
 George B. McClellan, LL. D. (See page 129.) 
 
 The Rev. Charles L. Thompson, D. D., Secretary of the Board 
 of Home Missions of the Presbyterian Church, welcomed the dele- 
 gates and other visitors on behalf of the National Federation of 
 Churches and Christian Workers. (See page 133.) 
 
 The address of welcome by the Eev. Robert S. MacArthur, 
 D. D., LL.D., Pastor of Calvary Baptist Church, as representing 
 the churches of the city, was postponed to the following morning 
 owing to the absence of the speaker, whose arrival had been de- 
 layed. The hymn, "The Church's One Foundation,'* was sung. 
 The benediction was pronounced hy the Right Rev. Frederick Bur- 
 gess, D. D., Bishop of the Protestant Episcopal Diocese of Long 
 Island, N. Y. 
 
 THURSDAY MORNING, NOVEMBER SIXTEENTH. 
 
 The Conference assembled at 9 :30 a. m. The Rev. Washington 
 Gladden. D. D., LL. D., Pastor of the First Congregational 
 Church, Columbus, Ohio, and Moderator of the National Council 
 of the Congregational Churches of the United States, presided. 
 
 The hymn, "My Faith Looks Up to Thee," was sung. A selec- 
 tion from the Scriptures, John 15: 1-16, was read hy John H. 
 Converse, LL. D., Philadelphia, Pa., chairman of the Evangelistic 
 Committee of the Presbyterian Church in the United States of 
 America. 
 
 The Rev. Rudolph Dubs, D. D., LL. D., Bishop of the United 
 Evangelical Church. Harrisburg, Pa., offered prayer. 
 
42 CHURCH FEDERATION 
 
 The Kev. K. S. MacArthur, D. D., LL. D., addressed the Con- 
 ference, extending the welcome of the churches of the city. (See 
 page 140.) 
 
 The Eev. William H. Eoberte. D. D., LL. D., chairman of the 
 Committee on Church Cooperation and Union of the General As- 
 sembly of the Presbyterian Church in the United States of Amer- 
 ica, and Chairman of the Executive Committee, presented the re- 
 port of the Committee of Arrangements appointed to convene the 
 Conference. The report was as follows : 
 
 To the Inter-Church Conference on Federation. 
 
 Dear Brethren: The Executive Committee of the National 
 Federation of Churches and Christian Workers, in reporting to the 
 Inter-Church Conference on Federation, has the honor, first of all, 
 to congratulate the Conference that so many American Christian 
 Churches are represented in the Conference, and by so distinguished 
 a body of delegates; and, second, to felicitate the Churches repre- 
 sented that the appointment of delegates has been so generally will- 
 ing and cordial. We extend to the delegates themselves cordial 
 fraternal greetings. "Behold how good and how pleasant it is for 
 brethren to dwell together in unity." 
 
 The report is necessarily confined to the work of the Execu- 
 tive Committee from the time it was empowered to act for the 
 Churches assembled in the Conference. 
 
 One of the first suggestions looking toward this present Con- 
 ference came from the Committee on Comity, Federation and 
 Unity, appointed in 1901 by the National Council of the Congre- 
 gational Churches, and was made to the National Federation of 
 Churches and Christian Workers. In response to this and other 
 suggestions the National Federation, at its session in Washington, 
 D. C, February 4 and 5, 1902, passed the following resolution: 
 
 That a Committee of Correspondence be appointed to act in behalf 
 of the Federation in requesting the highest ecclesiastical or advisory 
 Boards of the evangelical denominations in our country to appoint rep- 
 resentative delegates to a Conference to be held in the autumn of 1905. 
 
 The Committee of Correspondence thus constituted was com- 
 posed of the following persons: 
 
 William Hayes Ward, D. D., LL. D., of the Congregational 
 Churches. 
 
 William Henry Roberts, D. D., LL. D., of the Alliance of the 
 Preebyterian and Reformed Churches. 
 
REPORT OF THE EXECUTIVE COMMITTEE 43 
 
 Charles L. Thompson, D. D., LL. D., of the Presbyterian 
 Church in the United States of America. 
 
 John B. Calvert, D. D., of the Baptist Churches. 
 
 Henry L. Morehouse, D. D., of the Baptist Churches. 
 
 Frank Mason North, D. D., of the Methodist Episcopal Church. 
 
 William I. Haven, D. D., of the Methodist Episcopal Church. 
 
 Joachim Elmendorf, D. D., of the Reformed Church in America. 
 
 George U. Wenner, D. D., of the Evangelical Lutheran Church. 
 
 Eivington D. Lord, D. D., of the Free Baptist Churches, with 
 
 J. Cleveland Cady, LL. D., President of the National Federa- 
 tion, and 
 
 Elias B. Sanford, D. D., Secretary of the National Federation, 
 as members ex officio. 
 
 The Committee on Correspondence prepared with much care 
 a letter of invitation to be sent to the governing or advisory bodies 
 of the Churches. In connection with the invitations we have to 
 state that there was no intention at any time to invite all the 
 Churches. There are about 140 different denominations in the 
 United States of America claiming the name of Christian. A 
 careful study of the situation led to the conclusion that effort 
 should be made to bring into the Conference only the larger 
 Churches, and those which were already in fraternal relations and 
 in substantial agreement as to fundamental Christian doctrine. 
 The letter was addressed, therefore, to a selected list, and in strict 
 conformity with the terms of the resolution adopted by the Na- 
 tional Federation in 1902, directing the committee to approach 
 the highest ecclesiastical or advisory boards of the evangelical 
 denominations. The letter is as follows: 
 
 Fathers and Brethren : — 
 
 Permit us to address you on the subject of the cooperative relation- 
 ship of the Churches of Jesus Christ in Christian work. 
 
 The National Federation of Churches and Christian Workers has 
 for its object to promote the cooperation of Churches of various com- 
 munions through the formation of State and local federations in order 
 to secure united and effective effort in religious and moral movements 
 vital to the welfare of churches and communities. In the four years 
 of its existence the National Federation has accomplished much in 
 fostering the principles and giving an impetus to the practical workings 
 of Federation, In a number of cities and towns the federated churches 
 have in concerted effort taken a religious census of the population, 
 organized successful cooperative parish work, discovered and directed to 
 
44 CHURCH FEDERATION 
 
 the churches of their choice families that had dropped away from 
 church attendance, and thus saved many who otherwise would have 
 been utterly lost to the churches. In some cities, the work of local 
 federations has been directed to the concentration of effort for the 
 removal of social evils, the cleansing of the centres of vice and cor- 
 ruption, and the promotion of temperance. Sabbath observance and gen- 
 eral morality. The affiliation of the local churches has often proved a 
 beneficent moral force in the administration of civic affairs. In a num- 
 ber of the States, the National Federation has aided in the formation 
 of State organizations, which direct the work in their .'several States. 
 This has required the approval and aid of the State Synods, Conferences 
 and Conventions of the several denominations and their cooperation has 
 been freely given. These State and local federations have made some- 
 what clearer to the world outside what is the essential unity which 
 underlies denominational diversity. 
 
 We believe that the growing interest in Federation and the wide- 
 spread conviction of the great possibilities contained in federative 
 movements, indicate that the time is opportune for the extension and 
 strengthening of the principles of Federation. A national society like 
 ours, however, cannot undertake the immense task of organizing co- 
 operative work in the thousands of cities and tens of thousands of 
 towns in our country. It has neither authority nor desire to interfere in 
 the great questions which vitally concern the various denominations as 
 denominations. We believe that the great Christian bodies in our coun- 
 try should stand together and lead in the discussion of, and give an 
 impulse to, all great movements that "make for righteousness." We 
 believe that questions like that of the saloon, marriage and divorce. 
 Sabbath desecration, the social evil, child-labor, relation of labor to 
 capital, the bettering of the conditions of the laboring classes, the moral 
 and religious training of the young, the problem created by foreign 
 immigration, and international arbitration — indeed all great questions 
 in which the voice of the churches should be heard — concern Christians 
 of every name and demand their united and concerted action if the 
 Church is to lead effectively in the conquest of the world for Christ. 
 
 It is our conviction that there should be a closer union of forces and 
 a more effective use of the resources of the Christian churches in the 
 different cities and towns, and, when feasible, in other communities and 
 fields, with a view to an increase of power and of results in all 
 Christian work. 
 
 The experience of the National Federation has made it clear that 
 very many of the churches of the several communions are ready to come 
 closer together in the common service of the Master. This has led us 
 to raise the question whether a more visible, effective and comprehensive 
 fellowship and effort are not desirable and attainable. 
 
 And yet, we might not have considered it to be our duty to propose 
 action to this end if the suggestion and request had not been directly 
 brought to us through formal ecclesiastical channels. It has been said 
 to us that it might seem presuming for any one denomination to make 
 such a proposal to the other denominations, but that such a proposal 
 
REPORT OF THE EXECUTIVE COMMITTEE 45 
 
 could better come from an organization lilie ours which includes repre- 
 sentatives of the various denominations. 
 
 We, therefore, take the liberty to address you. 
 
 In order to secure an effective organization of the various Protestant 
 communions of this country for the practical ends indicated, we would 
 suggest that a conference of representatives accredited by the national 
 bodies of said Protestant denominations meet in New Yorli City, 
 November, 1905, to form such a representative organization as may 
 seem proper to them. It is understood that its basis would not be one 
 of creedal statement or governmental form, but of cooperative work and 
 effort. It is also understood that the organization shall have power only 
 to advise the constituent bodies represented. 
 
 We invite your hearty cooperation and participation by repre- 
 sentation. 
 
 We would take the liberty more definitely to suggest that the num- 
 ber of representatives from each denomination be 50 for such as number 
 500,000 and upwards, 10 for such as number 100,000 and upwards and 
 not more than 5 for those numbering less than 100,000. 
 
 We do not ask you to develop or adopt our organization. Ours is a 
 voluntary federation. What we propose is a federation of denomina- 
 tions, to be created by the denominations themselves. We have no 
 elaborated plan or scheme of organization to present for approval. That 
 would not be proper. 
 
 We do not desire to present arguments in support of such a 
 federation. We doubt not that all will agree that the different Christian 
 communions, largely one in spirit and devoted to one Lord, should, by 
 united effort, make visible to the world their catholic unity, that the 
 world may know "Him whom the Father hath sent" and that at length 
 His prayer for the oneness of His people may be more fully answered. 
 If this seems to you as it does to us, an object to be partly achieved in 
 the way we suggest, we ask your consideration and approval of our 
 proposal. 
 
 We also suggest, if this proposal be approved, that you authorize 
 the National Federation to act in making arrangements preliminary to 
 the meeting of the Conference of the representatives of the Churches, 
 and it is requested, in that case, that you appoint one person who shall 
 be your special representative for purposes of correspondence with the 
 Committee of Arrangements for the Conference. 
 
 Wishing you the Divine blessing on your deliberations and on the 
 Churches which you represent, we are. Fathers and Brethren, 
 
 Yours in the service of our common Lord and Master, 
 
 Wm. Hayes Ward, William I. Haven, 
 
 Wm. H. Roberts, Joachim Elmendobf, 
 
 Charles L. Thompson, George U. Wenneb, 
 
 John B. Calvert, Rivington D. Lord, 
 
 Henry L. Morehouse, J. Cleveland Cady, 
 
 Frank Mason North, Elias B. Sanford. 
 
46 CHURCH FEDERATION 
 
 The Letter of Invitation has received an affirmative response 
 from twenty-eight Churches. The resolutions adopted in connec- 
 tion therewith and expressive of church action, emphasized either 
 the great importance of the Conference, its vital relation to the 
 spiritual welfare of the Church and Nation, or the essential unity 
 of the evangelical Churches. 
 
 The Letter contains the following definite statements as to the 
 nature, objects and powers of the movement and the limitation upon 
 the possible powers of any organization to be effected for the carry- 
 ing out of the objects. These, arranged in order, are as follows : 
 
 1. Nature of the Movement : "What we propose is a feder- 
 ation of denominations to be created by the denominationfi them- 
 selves. We have no elaborated plan or scheme of organization to 
 present for approval." 
 
 2. Objects : "We beKeve that the great Christian bodies in 
 our country should stand together, should lead in the discussion of 
 and give impulse to all great movements that make for righteous- 
 ness. We believe that questions like those of marriage and divorce, 
 Sabbath desecration, social evils, child labor, the relation of labor to 
 capital, problems that are created by foreign immigration, the bet- 
 tering of the conditions of the laboring classes, and the moral and 
 religious training of the young — concern Christians of every name, 
 and demand their united and concerted action if the Church is to 
 lead effectively in the conquest of the world for Christ." 
 
 "It is our conviction that there should be a closer union of the 
 forces and a more effective use of the resources of the Christian 
 Churches in the different cities and towns, and when feasible, in 
 other communities and fields, with a view to an increase of power 
 and of results in all Christian work." 
 
 "We doubt not that all will agree that the different Christian 
 communions, largely one in spirit and devoted to one Lord, should 
 l)y united effort make visible to the world their catholic unity, that 
 the world may know *Him whom the Father hath sent,' and that at 
 length His prayer for the oneness of His people may be more fully 
 answered." 
 
 3. Basis: "It is understood that its basis would not be one 
 of creedal statement or governmental form, but of cooperative work 
 and effort." 
 
REPORT OF THE EXECUTIVE COMMITTEE 47 
 
 4. Powers : "It is also understood that the organization shall 
 have power only to advise the constituent bodies represented." 
 
 The answers received to the Letter authorized the National 
 Federation of Churches and Christian Workers to make arrange- 
 ments preliminary to the meeting of the Conference, and its Ex- 
 ecutive Committee was entrusted with the work. The membership 
 of the committee was increased, and the following officers were 
 chosen : Chairman, Rev. Wm. Henry Roberts, D. D., LL. D. ; Vice- 
 Chairman, Rev. Frank Mason North, D. D. ; Secretary, Rev. Elias 
 B. Sanford, D. D., and Treasurer, Mr. Alfred R. Kimball. 
 
 The Executive Committee for efficiency of service appointed 
 eleven sub-committees, consisting of ministers and laymen residing 
 in Greater New York and vicinity, whose members with those of 
 the appointing committee constitute the Committee of Arrange- 
 ments. The sub-committees and their chairmen are as follows : 
 
 Programme Committee, Rev. Wm. Hayes Ward, D. D., LL. D. 
 Finance Committee, Mr. Stephen Baker. 
 Hospitality Committee, Rev. Ezra Squier Tipple, D. D. 
 Reception Committee, Rev. Kerr Boyce Tupper, D. D., LL. D. 
 Committee on Meetings, Rev. Melatiah E. D wight. 
 Publication Committee, Mr. Wm. T. Demarest. 
 Pulpit Supply Committee, Rev. Wallace MacMullen, D. D. 
 Press Committee, Rev. John Bancroft Devins, D. D. 
 Music Committee, J. Cleveland Cady, LL. D. 
 Transportation Committee, Rev. Wm. H. Roberts, D. D., LL. D. 
 Committee on Reception at the Waldorf-Astoria, Dr. S. F. 
 Hallock. 
 
 The Committee note with pleasure that the programme which 
 they have prepared and present to the Conference is remarkable in 
 the list of distinguished speakers who have accepted invitations to 
 take part in the proceedings. Much labor was bestowed thereupon, 
 and in all their work the Programme Committee received from the 
 representatives of the churches hearty encouragement and most cor- 
 dial support. One of the principal features of this entire move- 
 ment has been the general willingness of all persons approached to 
 render such service as was requested. 
 
 Among the sub-committees named appears that on the Recep- 
 tion to the Delegates to be given on Tuesday evening, November 
 21st, at the Waldorf-Astoria. This reception is tendered to the 
 
48 CHURCH FEDERATION 
 
 delegates by the Baptist Social Union, the Congregational Clubs of 
 Brooklyn and New York, the Disciples' Union, the Methodist Social 
 Union, the Presbyterian Union, and the Eeformed Church Union. 
 This unique reception, expressive of the kindliness and generosity 
 of the members of Christian churches of this cosmopolitan city, 
 without distinction of creed or polity, will be a fitting consumma- 
 tion of the sessions of the Conference. It is recommended that the 
 Conference adopt in reference thereto appropriate resolutions. 
 
 The Executive Committee has made the members of the Com- 
 mittee of Arrangements, appointed by it, corresponding members of 
 the Conference, and in addition has named a list of honorary corre- 
 sponding members, consisting of the speakers and presiding officers 
 who are not principal delegates. 
 
 A Committee on Enrolment was also appointed, consisting of 
 the officers and chairmen of the sub-committees, and the names of 
 the Churches and delegates will be presented at the time indicated 
 on the programme. 
 
 Believing that the proceedings of the Conference should be put 
 in permanent form, the Committee empowered the Sub-Committee 
 on Publication to prepare and distribute a prospectus of an appro- 
 priate volume, and to receive subscriptions. In addition, an Edi- 
 torial Committee has been appointed to supervise the publication of 
 the volume, and the Eev. E. B. Sanford, D. D., Secretary of the 
 National Federation, has been appointed Editor. 
 
 Eecommendations. 
 The following recommendations as to the work of the Executive 
 Committee are presented for adoption : 
 
 1. In view of the fact that the Executive Committee was 
 authorized by the Churches represented to make the preliminary 
 arrangements for the Conference, and in view of the responsibility 
 of the Committee for the full performance of its duties, it is re- 
 spectfully requested that the Committee, with its officers and sub- 
 committees, be continued in the management of the business en- 
 trusted to them, the programme included, throughout the sessions 
 of the Conference and thereafter, until the completion of their 
 business. 
 
 2. It is also recommended that the reports of the sub-com- 
 mittees, in such detail as may be necessary, be printed in an Appen- 
 dix to the Volume of Proceedings. 
 
REPORT OF THE EXECUTIVE COMMITTEE 49 
 
 In connection with the work of the Conference, we make the 
 following additional recommendations: 
 
 1. That there shall be at least two committees appointed by the 
 Conference for the consideration of such business as may come be- 
 fore the body, viz., a Committee on Business, and a Committee on 
 Correspondence; the Committee on Business to be composed of 
 forty persons, and that on Correspondence of ten persons. 
 
 2. That all resolutions and communications of any and every 
 character presented to the Conference by members or addressed to 
 its officers, shall be considered before action is taken thereon by 
 the Committee on Business, and shall be reported by said committee 
 to the Conference. 
 
 3. That any plans having in view the cooperation or federa- 
 tion of the Churches represented in the Conference shall be referred 
 to the Business Committee. 
 
 4. That the Committee on Correspondence shall prepare a let- 
 ter to the Churches represented in the Conference, presenting in an 
 appropriate manner the results of the deliberations. 
 
 5. That six secretaries shall be appointed, whose duty it shall 
 be to keep the record of the proceedings of the Conference, file and 
 preserve papers, and perform such other duties as may be assigned 
 to them, 
 
 6. That the customary rules of order for legislative bodies shall 
 be the rules of order of the Conference. 
 
 In closing this report, the Committee desire to emphasize the 
 fact that the source of the movement toward Federation, which has 
 resulted in the assembling of this Conference, is to be found in the 
 growing fraternal feeling between the dijBEerent Christian Churches 
 of the country, and in the widespread desire for concerted action in 
 Christian work with a view to the spiritual welfare of the nation 
 and of the world. There can be no question that the Churches rep- 
 resented here are in substantial unity upon the fundamental doc- 
 trines of the Christian religion, and also upon the general prin- 
 ciples of administrative policy as to the work of the kingdom of 
 Christ both at home and abroad. To this unity the Committee have 
 given expression in the programme. Its strongest manifestation, 
 however, is to be found in the Conference itself. The Conference 
 
50 CHURCa FEDERATION 
 
 is unique in character by reason of the fact that in so far as prac- 
 ticable its members have been officially appointed by denomina- 
 tional governing or advisory bodies. This is a Conference com- 
 posed of denominational delegates, acting for and responsible to 
 the appointing denominational bodies, and expressing the desire of 
 the several denominations for closer relations of fellowship and 
 work. The Committee, therefore, cherishes the hope that whatever 
 is done by the Conference will result in bringing the Churches yet 
 nearer in ties of fraternity, and make yet more clear their unity in 
 and loyalty to the Great Head of the Church Universal, Jesus 
 Christ our Lord and Saviour. 
 
 From across the seas as well as from all parts of the United 
 States come to us as we meet me=;sages invoking upon us the Divine 
 guidance at every step. We have the assurance of the sympathy 
 and prayers of God's people throughout the world. May we our- 
 selves seek earnestly the blessing of God, the Father, Son and Holy 
 Ghost, upon all our deliberations, and the special presence of the 
 spirit of Him who, the night before His atoning death, prayed. 
 saying, "Neither pray I for these alone, but for them also which 
 shall believe on me through their word ; that they all may be one ; 
 as thou, Father, art in me and I in thee, that they also may be one 
 in us, that the world may believe that thou hast sent me." 
 
 In behalf of the Executive Committee, 
 
 William Henry Roberts, Chairman. 
 
 The Rev. Cyrus D. Foss, D. D., LL. D., Bishop of the Methodist 
 Episcopal Church, Philadelphia, said: "I feel very sure that we 
 all listened with intense interest and with great delight to the ex- 
 ceedingly perspicuous account of the history of this movement and 
 of the principles underlying it, and I take great pleasure in moving 
 that this report, with its several recommendations, be adopted by 
 this Conference." 
 
 The motion was unanimously carried. 
 
 On motion of the Rev. William Hayes Ward, D. D., it was voted 
 that a committee of seven be appointed by the chair to nominate 
 the committees recommended by the report. 
 
 The Rev. Asher Anderson, D. D., moved that the Rev. William 
 H. Roberts, D. D., LL. D., be made Permanent Chairman of the 
 Conference. The motion was adopted by unanimous vote. 
 
 The Committee on Enrolment, appointed by the Committee of 
 Arrangements, through its secretary, the Rev. E. B. Sanford, D. D., 
 
APPOINTMENT OF SECRETARIES 51 
 
 assisted by the Rev. William B. Noble, D. D., presented the list of 
 delegates so far as completed. 
 
 The chairman announced the names of the Committee on Nomi- 
 nations : 
 
 The Rev. J. B. Calvert, D. D., Baptist, New York. 
 
 The Rev. Charles F. Rice, D. D., Methodist Episcopal, Boston, 
 Mass. 
 
 The Rev. Frank W. Hodgdon, Congregational, Des Moines, 
 Iowa. 
 
 The Rev. John J. Tigert, D. D., LL. D., Methodist Episcopal, 
 South, Nashville, Tenn. 
 
 Mr. Thomas W. Synnott, Preebyterian, Wenonah, N. J. 
 
 The Rev. Charles S. Albert, D. D., Lutheran, Philadelphia, Pa. 
 
 The Rev. M. L. Jennings, D. D., Methodist Protestant, Pitts- 
 burg, Pa. 
 
 On motion of the Rev. William H. Roberts, D. D., the following 
 were elected Secretaries of the Conference: 
 
 The Rev. Frank Mason North, D. D., Methodist Episcopal, 
 New York. 
 
 The Rev. Asher Anderson, D. D., Congregational, Boston, 
 Mass. 
 
 The Rev. Albert G. Lawson, D. D., Baptist, Newark, N. J. 
 
 The Rev. William B. Noble, D. D., Presbyterian, Los An- 
 geles, Cal. 
 
 The Rev. Martyn Summerbell, D. D., Christian, Lakemont, 
 N. Y. 
 
 The Rev. James M. Hubbert, D. D., Cumberiand Presbyterian, 
 Marshall, Mo. 
 
 It was also voted that the Rev. E. B. Sanford, D. D., be ap- 
 pointed Secretary for Correspondence of the Conference. 
 
 The chairman. Dr. Gladden, presented and, by common consent, 
 read a memorial concerning the massacres of Jews in Russia. (See 
 page 57.) 
 
 On motion, in harmony with the rules of the Conference, it was 
 referred to the Business Committee. 
 
 The Rev. Wm. Hayes Ward, D. D., LL. D., Chairman of the 
 Committee on Federation, Comity and Unity of the National 
 Council of the Congregational Churches of the United States, 
 Editor of "The Independent," New York, presented a paper upon 
 
52 CHURCH FEDERATION 
 
 "The General Movement of the Cliristian Churches Toward Closer 
 Fellowship." (See page 147.) 
 
 A paper upon "Preparator}'^ Work in Recent Years in Advancing 
 the Movement in the United States" was read by the Rev. E. B. 
 Sanford, D. D., Secretary of the Executive Committee, General 
 Secretary of the National Federation of Churches and Christian 
 Workers. (See page 154.) 
 
 An address upon the "Open Door Before the Christian 
 Churches" was made by the Right Rev. Wm. Neilson McVickar, 
 S. T. D., Bishop of the Protestant Episcopal Church of Rhode 
 Island. (See page 159.) 
 
 A discussion followed, consisting of ten-minute addresses by the 
 Rev. 0. W. Powers, D. D., President of the American Christian 
 Convention, Columbus, Ohio (see page 163) ; the Rev. Wm. H. 
 Black, D. D., President of Missouri Valley College, former Mod- 
 erator of the General Assembly of the Cumberland Presbyterian 
 Church, Marshall, Mo. (see page 165), and the Rev. John F. Car- 
 son, D. D., Pastor of the Central Presbyterian Church, Brooklyn, 
 N". Y. (See page 167.) 
 
 A message of fraternal greeting from the Lord Bishop of Ripon 
 was received and read by the Right Rev. Wm. Neilson McVickar, of 
 Providence, R. I., and referred to the Committee on Correspond- 
 ence. To this committee also was referred the following resolution, 
 received from the Alliance of the Reformed Churches of the Pres- 
 byterian System through its President, the Rev. J. Oswald Dykes, 
 D. D., of Cambridge University, England: 
 
 Resolved, That the Executive Commission of the Alliance of Re- 
 formed Churches throughout the world holding the Pr^ bsrterian system 
 hereby expresses its hearty sympathy with the object of the forthcoming 
 Conference and prays that the blessing of the King and Head of the 
 Church may rest upon this great assemblage of Christian brethren. 
 
 The chairman of the session. Dr. Washington Gladden, at the 
 suggestion of the Permanent Chairman, made a brief address upon 
 the possibilities involved in the Conference in respect to justice and 
 varied service. He said: 
 
 "Brethren, I am sure that it is a good thing for Christian men 
 of all names to come together as we have come together to-day, if 
 we did nothing more than to sing and pray together. We can sing 
 together, we can pray together; there is very little sectarianism in 
 our singing or our praying. I am sure that we have been able to 
 
CARE OF POOR BY THE CHURCHES 53 
 
 do this, showing that there are some things that we can do together. 
 A pretty large programme has been outlined for us here; whether 
 we can agree upon all these things or not, I do not know. I hope 
 we shall be wise enough to select the things on which we can agree 
 and to unite our hearts and our efforts in doing these things. 
 
 "There is one thing of which I have thought which has not been 
 distinctly mentioned here, and which I believe is quite within the 
 power of these united Churches, these federated Churches. I believe 
 that the poor of the great cities can be taken care of by the churches 
 of the cities as they are being taken care of to-day in the city of 
 Buffalo. One hundred and twenty-four of the churches of Buffalo 
 are united to-day in taking care of the outside poor; the outside 
 poor relief of the city of Buffalo is administered through the 
 churches of that city to-day. Each church has a district assigned 
 to it and visits that district and cares for the poor within that 
 district, and that certainly is a very beautiful work and a very im- 
 portant work ; and it seems to me a great calamity that the Church 
 of Jesus Christ in this country has relegated that business of caring 
 for the poor so largely to the municipal and political authorities. 
 It is work that cannot be done by a State official. It wants for its 
 proper administration a great deal more of wisdom and a great deal 
 more of love than we can expect a public official to show in such 
 work. It ought to be done for the Church's sake, for the sake of 
 the poor themselves, by the churches ; and it would be a very light 
 burden if the churches of any city will cooperate to take care cf 
 this work of outside poor relief. 
 
 "Then there is one other thing that I think we may hope for. 
 We may not only sing and pray together, we may not only work 
 together for important ends upon which we can agree, but we can 
 now and then say things together that will have their impression 
 and effect upon the world. When eighteen or nineteen millions of 
 Christians through their representatives send forth their voices in 
 an earnest plea in favor of justice and humanity, the world will hear 
 it, and I trust that we shall give utterance to-day to a voice that will 
 be heard across the sea. When the nineteen millions of this 
 country plead with the Christians on the other side of the water for 
 justice and humanity to the oppressed, that voice will be heard ; and 
 I trust, brethren, that we shall find in this way not only that we can 
 worship together and work together, but that we can now and then 
 say something in behalf of righteousness and justice that the world 
 is sure to hear." 
 
84 CHVRCH FEDERATION 
 
 The Rev. Wallace MacMullen, D. D., Pastor of the Madipon 
 Avenue Methodist Episcopal Church, chairman of the Committee 
 on Pulpit Suppl)^ made an informal statement concerning the 
 assignments for the Sabbath of the Conference. 
 
 The benediction was pronounced by the Kev. John B. Calvert. 
 D. D. (Baptist), Editor of "The Examiner," New York. 
 
 THURSDAY AFTERNOON, NOVEMBER SIXTEENTH. 
 
 The Conference was called to order by the Permanent Chairman 
 at 2 :30 p. m. 
 
 The Rev. J. H. Garrison, LL. D., Editor of "The Christian 
 Evangelist" and former President of the Missionary Convention of 
 the Disciples, St. Louis, Mo., was introduced and took the chair. 
 
 The hymn, "All Hail the Power of Jesus' Name," was sung. 
 
 The Scripture selection, Isaiah 35, was read by the Rev. M. L. 
 Jennings, D. D., Editor of "The Methodist Protestant Recorder," 
 Pittsburg, Pa. 
 
 Prayer was offered by the Rev. L. Y. Graham, D. D., Pastor of 
 Olivet Presbyterian Church, Philadelphia, Pa. 
 
 The Committee to Nominate Committees, through its chair- 
 man, the Rev. John B. Calvert, D. D., presented the following 
 report : 
 
 Nominations for the Business Committee : 
 
 Baptist churches. Rev. L. C. Barnes, Rev. S. H. Greene, Rev. 
 H. L. Morehouse. 
 
 Free Baptist, Rev. R. D. Lord. 
 
 Seventh Day Baptist, Rev. E. T. Loofboro. 
 
 Christians, Rev. 0. W. Powers. 
 
 Congregational, Rev. Washington Gladden, Rev. William Hayeg 
 Ward, Hon. S. B. Capen. 
 
 Disciples, Rev. Hill M. Bell, Rev. J. H. Garrison. 
 
 Evangelical Association, Bishop Thomas Bowman. 
 
 German Evangelical Synod, Rev. John Baltzer. 
 
 Friends, Mr. Robert L. Kelley. 
 
 Lutheran, Rev. J. B. Remensnyder. 
 
 Methodist Episcopal, Bishop E. G. Andrews, Rev. F. M. North, 
 Rev. C. W. Smith. 
 
BUSINESS COMMITTEE 65 
 
 Methodist Episcopal, South, Bishop E. K. Hendrii, Bishop A. 
 W. Wilson, Rev. E. G. Waterhouse. 
 
 African M. E. Church, Bishop W. J. Gaines. 
 
 African M. E. Zion Church, Bishop A. Walters. 
 
 Primitive Methodist, Rev. W. H. Yarrow. 
 
 Methodist Protestant, Rev. F. T. Tagg. 
 
 Moravian, Bishop J. M. Levering. 
 
 Presb}i;erian Church in the United States of America, Rct. W. 
 H. Roberts, Rev. C. L. Thompson, Mr. Thomas W. Synnott. 
 
 Cumberland Presbyterian Church, Rev. J. M, Hubbert. 
 
 United Presbyterian, Rev. J. C. Scouller. 
 
 Reformed Presbyterian, Rev. J. D. Steele. 
 
 Protestant Episcopal, Bishop 0. W. Whitaker, Mr. G. W. 
 Pepper. 
 
 Reformed Episcopal, Bishop W. T. Sabine. 
 
 Reformed Church in America, Rev. M. H. Hutton. 
 
 Reformed Church in the United States, Rev. J. H. Prugh. 
 
 United Evangelical Church, Bisliop Rudolph Dube. 
 
 United Brethren in Christ, Rev. J. S. Mills. 
 
 Welsh Presbyterian, Mr. William A. Rees. 
 
 Nominations for the Committee on Correspondence : 
 
 Rev. W. H. P. Faunce, Baptist. 
 
 Rev. Frederick D. Power, Disciples. 
 
 Rev. Amory H. Bradford, Congregational. 
 
 Rev. Geo. Elliott, Methodist Episcopal. 
 
 Rev. John J. Tigert, Methodist Episcopal, South. 
 
 Rev. Jas. D. Moffat, Presbyterian. 
 
 Rev. D. S. Stephens, Methodist Protestant. 
 
 Rev. M. H. Hutton, Reformed Church of America. 
 
 Rev. Jas. E. Clarke, Cumberland Presbyterian, 
 
 Rev. G. C. Clement, African Methodist Episcopal Zion. 
 
 On motion the report of the committee was adopted. 
 
 A telegram of greeting was received from the convention of the 
 Sunday Schools of Kings County, N. Y., and was, on motion, re- 
 ferred to the Committee on Correspondence. 
 
 The Permanent Chairman presented for information a plan of 
 federation in use among the Presbyterian and Reformed Churches. 
 It was referred to the Business Committee. 
 
 After brief introductory remarks by the chairman, Dr. Gam- 
 
5C CHURCH FEDERATION 
 
 son (see page 1T3), the following addresses upon the goir.Tal theme, 
 "A United Church and Eeligious Education," were gi\en: 
 
 On "Eeligious Education in the Home," by the Rev. George 
 W. Richards, D, D., Professor of Church History in the Theologi- 
 cal Seminary of the Reformed Church in the United States, Lan- 
 caster, Pa. (See page 175.) 
 
 On "Religious Education and the Sunday School," by the Hon. 
 John Wanamaker, former Postmaster General of the United 
 States, and Superintendent of the Bethany Presbyterian Church 
 Sunday School, Philadelphia, Pa. (See page 181.) 
 
 The h}Tnn, "Love Divine, All Love Excelling," was sung. 
 
 The discussion was continued by the following addresses : 
 
 On "Week-day Religious Education," by the Rev. George U. 
 Wenner, D. D., New York, President of the Evangelical Lutheran 
 Synod of New York and New Jersey. (See page 188.) 
 
 On "Religious Education in the College," by the Rev. Henry C. 
 King, D. D. (Congregational), President of Oberlin College, Ober- 
 lin, Ohio. (See page 197.) 
 
 On "The Theological Seminary and Modern Life," by the Rev. 
 George Hodges, D, D., D. C. L., Dean of the Episcopal Theological 
 School, Cambridge, Mass. (See page 205.) 
 
 On "Religious Education by the Press," by the Rev. James M. 
 Buckley, D. D., LL. D. (Methodist Episcopal), Editor of "The 
 Christian Advocate," New York. (See page 213.) 
 
 The benediction was pronounced by the Rev. E. P. Famhara, 
 D. D., Superintendent of the Brooklyn Baptist Church Extension 
 Society, Brooklyn, N. Y. 
 
 THURSDAY EVENING, NOVEMBER SIXTEENTH. 
 
 The formal exercises of the evening were preceded by a brief 
 musical service. 
 
 At 8 o'clock the Rev. James D. Moffat, D. D., LL. D., Presi- 
 dent of Washington and Jefferson College, Washington, Pa., Mod- 
 erator of; the General Assembly of the Presbyterian Church in the 
 United States of America, was introduced as the chairman of the 
 evening. 
 
 The hymn, "My Country, 'Tis of Thee," was sung. 
 
REGARDING PERSECUTION OF JEWS IN RUSSIA 57 
 
 The Nineteenth Psahn was read by the Rev. William V. Kelley, 
 I). D., Editor of "The Methodist Review," New York. 
 
 Prayer was offered by the Rt. Rev. Charles L. Moench, Bishop 
 of the jVIoravian Church, Philadelphia, Pa. 
 
 Upon the general theme, "A United Church and the Social 
 Order," addresses were given as follows: 
 
 On "Labor and Capital," in the absence of the Hon. John M. 
 Harlan, LL. D., Associate Justice of the United States Supreme 
 Court, Washington, D. C, by the Rev. Wallace Radcliffe, D. D., 
 Pastor of the New York Avenue Presbyterian Church, Washington, 
 D. C. (See page 225.) 
 
 On "Citizenship," by the Rev. Wm. J. Tucker, D. D., LL. D., 
 President of Dartmouth College, Hanover, N. H. (See page 230.) 
 
 On "Family Life," by the Rt. Rev. W. C. Doane, D. D., LL. D., 
 Bishop of the Protestant Episcopal Diocese of Albany, N. Y. (See 
 page 234.) 
 
 On "The Ideal Society," by the Rev. Henry van Dyke, D. D., 
 LL. D., Professor in Princeton University, former Moderator of 
 the General Assembly of the Presbyterian Church. (See page 242.) 
 
 The benediction was pronounced by the Rev. Howard Duffield, 
 D. D., Pastor of the First Presbyterian Church, New York. 
 
 FRIDAY MORNING, NOVEMBER SEVENTEENTH. 
 
 The Rev. Edward G. Andrews, D. D., LL. D., Bishop of the 
 Methodist Episcopal Church, New York, presided. 
 
 The h}Tnn, "Glorious Things of Thee are Spoken," was sung. 
 Professor George A. Barton, Ph. D., Society of Friends, Bryn 
 Mawr College, Bryn Mawr, Pa., read the Scriptures (Mark 9 :38-4:0; 
 Psalm 133; Ephesians 4:4-16). 
 
 Prayer was offered by the Rev. A. Walters, D. D., Bishop of 
 the African Methodist Episcopal Zion Church, Jersey City, N. J. 
 
 The Rev. Bishop E. R. Hendrix, D. D., LL. D., Chairman of 
 the Business Committee, on behalf of the Committee, recom- 
 mended for adoption the resolutions prepared hy Dr. Washington 
 Gladden concerning the persecution of Jews in Russia. On motion 
 the resolutions were unanimously adopted : 
 
 The Inter-Church Conference on Federation of the United States 
 of America, assembled in the City of New York, and representing 
 
58 CHURCH FEDERATION' 
 
 eighteen millions of communicants in the Evangelical Christian 
 Churches of America, sends greeting to the Christian rulers and the 
 Christian ministers and the Christian people of Russia, beseeching 
 them, in the name of our I^rd Jesus Christ, to do what they can, 
 without delay, to put an end to the dreadful cruelties which are now 
 being inflicted on the Jewish people in many parts of the Russian 
 empire. 
 
 That those who bear the name of Jesus Christ should practice such 
 cruelties or tolerate them, brings pain to the heart and shame to 
 the face of every true Christian in all the world. And what grief must 
 it cause to the Blessed Christ Himself, who pronounced His blessing 
 on the merciful, who bade us love our enemies and bless them that 
 curse us, and who gave us that parable of the Good Samaritan who 
 succored and befriended a suffering Jew. Our hearts go out to the 
 Russian people in this day of their trouble and calamity. We are 
 praying that peace and welfare may soon be restored to you ; but our 
 sympathy is chilled and our prayers falter on our lips when we read 
 of this terrible carnage. The people of Russia must not, in this their 
 time of need, make it hard for their Christian brethren in all the world 
 to think kindly of them. 
 
 We speak not as the representatives of any military or political 
 power. Our churches have no connection with our government. We 
 speak only as the followers and disciples of the Prince of Peace. It 
 is the love and honor that we bear our common Lord that makes us 
 speak. It is the truth that we have learned from Him that we are 
 trying to utter. We speak not as Americans to Russians, but as 
 Christian men to Christian men ; and we implore you. brethren, by 
 the mercies of Christ, that you will at once, with one accord, rise up 
 and speak the word which shall restrain these atrocities, and heal the 
 reproach which they are bringing on the Christian name. 
 
 The Rev. J. M. Hubbert, D. D., in behalf of the Committee 
 on Enrolment, presented a supplementary report, which was ac- 
 cepted. 
 
 A resolution upon the 'T^ix porta ti on of Intoxicating Liquors to 
 Undeveloped Races" was presented to the Conference and referred 
 to the Business Committee. 
 
 The minutes of the sessions of Wednesday evening and Thurs- 
 day morning were read by Dr. Asher Anderson, one of the secre- 
 taries, and approved. 
 
 Upon the general theme, "A United Church and Home and 
 Foreign Missions," addresses were made by the Rev. J. S. Mills, 
 D. D., LL. D., Bishop of the United Brethren Church, Annville, 
 Pa. (see page 251) ; the Rev. Samuel J. Niccolls, D. D., LL. D., 
 Pastor of the Second Presbvterian Church, St. Louis, Mo., former 
 Moderator of the General Assembly (see page 257) ; the Rev. 
 
PROCEEDINGS OF THE CONFERENCE 59 
 
 Henry L. Morehouse, D. D., Corresponding Secretary of the Bap- 
 tist Home Missionary Society, New York (see page 266) 
 
 The hymn, "Hail to the Lord's Anointed," was sung. 
 
 The theme was continued in the addresses of the Kev. Charles 
 H. Fowler, D. D., LL. D., Bishop of the Methodist Episcopal 
 Church, New York (in the unavoidable absence of the Rev. Henry 
 W. Warren, D. D., LL. D., Bishop of the Methodist Episcopal 
 Church, Denver, Col.) (see page 273) ; of the Et. Rev. J. M. Lever- 
 ing, Bishop of the Moravian Church, Bethlehem, Pa. (see page 
 278), and of the Rev. C. B. Galloway, D. D., LL. D., Bishop of 
 the Methodist Episcopal Church, South, Jackson, Miss, (see page 
 283). 
 
 The general subject was further discussed in addresses by the 
 Rev. Charles R. Watson, D. D., Corresponding Secretary of For- 
 eign Missions of the United Presbyterian Church, Philadelphia, 
 Pa. (see page 288) ; the Rev. John P. Peters, D. D., Rector of St. 
 Michael's Protestant Episcopal Church, New York (see page 290), 
 and the Rev. William W. Clark, D. D., Field Secretary of the 
 Board of Domestic Missions of the Reformed Church in America 
 (see page 292). 
 
 The benediction was pronounced by the Rt. Rev. W. T. Sabine, 
 J). J)., Bishop of the Reformed Episcopal Church, New York. 
 
 FRIDAY AFTERNOON, NOVEMBER SEVENTEENTH. 
 
 At 2.15 o'clock the Rev. David H. Bauslin, D. D., President of 
 the General Synod of the Lutheran Church, Professor in the 
 Theological Department, Wittenberg College, Springfield, Ohio, 
 was introduced and took the chair. 
 
 The hymn, "I Love Thy Kingdom, Lord," was sung. 
 
 The Rev. Joseph Roberts, D. D., Pastor of the Welsh Presby- 
 terian Church, New York, read Matthew 28:19-20. 
 
 The presiding officer offered prayer. 
 
 The Permanent Chairman, acting for the Rev. Dr. Wm. Hayes 
 Ward, presented a form of constitution, to be proposed to the 
 Conference. On motion it was referred to the Business Committee. 
 
 The Business Committee not being ready at the time assigned 
 by the programme to present a plan of federation, their report 
 was placed on the docket for Saturday morning at the time indi- 
 
60 CHURCH FEDERATION 
 
 Gated for discussion; and the Committee was authorized, if prac- 
 ticable, to print and distribute the same, that it might be in the 
 possession of the Conference on Saturday morning. 
 
 A resolution asking protection against the liquor traflfic, in 
 behalf of the Indians, was presented to the Conference by Samuel 
 Dickie, LL. D., President of Albion College, Albion, Mich., and 
 referred to the Business Committee. 
 
 Upon request of the Et. Eev. 0. W. Whitaker of the Protestant 
 Episcopal Church the name of the Eev. H. H. Oberly, D. D., was 
 substituted for his own name as member of the Business Com- 
 mittee, and the name of Mr. J. H. Stotsenberg for that of Mr. G. 
 W. Pepper, absent. 
 
 The theme of the afternoon was "Present Practical Workings 
 of Federation.'"' Addresses were made as follows : 
 
 "In the Smaller Cities and Eural Districts," by the Eev. Ed- 
 ward Tallmadge Eoot (Congregational), Field Secretary of the 
 Federation of Churches and Christian Workers of the State of 
 Ehode Island, Providence, E. I. (See page 307.) 
 
 "In the States," by the Eev. Alfred Williams Anthony, D. D. 
 (Free Baptist), Professor in Cobb Divinity School, Lewiston, Me., 
 and Secretary of the Interdenominational Commission of Maine 
 (see page 313) ; the Eev. J. Winthrop Hegeman, Ph. D. (Protes- 
 tant Episcopal), Field Secretary of the Federation of Churches and 
 Christian Workers of the State of New York, Ballston Spa, N. Y. 
 (See page 323.) 
 
 The hymn, '^hen I Survey the Wondrous Cross," was sung. 
 
 The general subject was continued in the following addresses : 
 
 "Ten Years' Federative Work in New York City," by the Eev. 
 Walter Laidlaw, Ph. D. (Eeformed Church in America), Executive 
 Secretary of the Federation of Churches and Christian Organiza- 
 tions in New York City. (See page 299.) 
 
 "In Interdenominational Work," by the Eev. William I. Haven, 
 D. D. (Methodist Episcopal), Secretary of the American Bible So- 
 ciety, New York. (See page 333.) 
 
 "In the Foreign Field" : "The Philippines," by the Eev. James B. 
 Eodgers, D. D., Senior Missionary of the Presbyterian Church in 
 the Philippines. (See page 342.) 
 
 "Japan," by the Eev. James L. Barton, D. D., Corresponding 
 Secretary of the American Board of Commissioners for Foreign 
 Missions, Boston, Mass. (See page 355.) 
 
PROCEEDINGS OF THE CONFERENCE 61 
 
 '•India/' by the Eev. J. M. Thoburn, D. D., LL. D., ]\Iissioiiary 
 Bishop of the Methodist Episcopal Church, Bombay, India. (This 
 paper was read in his enforced absence.) (See page 339.) 
 
 "China and Korea," by the Eev. J. C. Garritt, D. D., of the 
 Presbyterian Church. (See page 350.) 
 
 The benediction was pronounced by the Eev. William E. Eich- 
 ards, D. D., Pastor of the Brick Presbyterian Church, New York. 
 
 FEIDAY EVENING, NOVEMBEE SEVENTEENTH. 
 
 Preceding the opening of the session a musical service was 
 rendered by a men's chorus. 
 
 The Permanent Chairman, Dr. Eoberts, offered an invocation. 
 
 The hymn, "Onward, Christian Soldiers," was sung. 
 
 Dr. Eoberts introduced as presiding officer the Honorable 
 Henry Kirke Porter, Member of Congress, former President of 
 the Baptist Missionary Convention, Pittsburg, Pa., who took the 
 chair. (See page 369.) 
 
 The hymn, "Come, Thou Almighty King," was sung and the 
 Eev. E. K. Bell, D. D., Pastor of the First Lutheran Church, Bal- 
 timore, Md., read the Scripture selection (Colossians 1). 
 
 Prayer was offered by the Eev. H. W. Barnes, D. D., Corre- 
 fcponding Secretary of the Baptist Missionary Convention of the 
 State of New York, Binghamton, N. Y. 
 
 Eesolutions relating to "Disguised Forms of Gambling," 
 "Wrongs in the Congo Free State," "The Bible in the Public 
 School" and "The Christian Sabbath" were presented to the Con- 
 ference and referred to the Business Committee. 
 
 The theme for the evening was "The United Church and the 
 Fellowship of Faith." 
 
 On account of the absence of the Eev. Francis L. Patton, D. D., 
 LL. D., the address upon "Our Faith in a Personal God" was not 
 presented. 
 
 "Our Faith in Christ" was the subject of an address by the 
 Eev. Wm. H. P. Faimce, D. D., LL. D. (Baptist), President of 
 Brown University, Providence, E. I. (See page 370.) 
 
 The Eev. H. L. Willett, Ph. D., Professor in Disciples Divinity 
 House, University of Chicago, 111., made an address upon "Our 
 Faith in the Holy Scriptures." (See page 377.) 
 
62 CHURCH FEDERATION 
 
 "Our Faith in the Holy Spirit" was the theme of an address 
 prepared by the Eev. Wm. F. McDowell, D. D., LL. D., Bishop of 
 the Methodist Episcopal Church, Chicago, 111. In the absence of 
 Bishop McDowell, who was called to Chicago to conduct the 
 funeral services of Bishop Stephen M. Merrill, his paper was read 
 by the Eev. Charles L. Goodell, D. D., Pastor of the Calvary 
 Methodist Episcopal Church, New York. (See page 384.) 
 
 The benediction was pronounced by the Rev. Charles E. Jeffer- 
 son, D. D. (Congregational), Pastor of Broadway Tabernacle, New 
 York. 
 
 SATURDAY MORNING, NOVEMBER EIGHTEENTH. 
 
 The Rt. Rev. Ozi William Whitaker, D. D., LL. D., Bishop of 
 the Protestant Episcopal Diocese of Pennsylvania, Philadelphia, 
 Pa., presided. 
 
 The hymn, "0 God, Our Help in Ages Past," was sung. 
 
 The Rev. 0. P. Gifford, D. D., Pastor of the Delaware Avenue 
 Baptist Church, Buffalo, N. Y., read the Ninety-first Psalm. 
 Prayer was offered by the Rev. James I. Good, D. D., Dean of the 
 Ursinus School of Theology of the Reformed Church in the United 
 States. 
 
 The minutes of the five preceding sessions were read and ap- 
 proved. 
 
 A resolution upon week-day instruction in religion was pre- 
 sented by the Rev. George U. Wenner, D. D., and referred by the 
 Conference to the Business Committee. 
 
 In behalf of the Committee on Enrolment a supplementary 
 report was presented by the Rev. J. M. Hubbert, D. D. 
 
 The Permanent Chairman, in introducing a general resolution 
 on the plan of federation in behalf of the Business Committee, 
 spoke as follows : 
 
 "Mr. Chairman, I beg leave to present for the Business Com- 
 mittee the following resolution in connection with the subject as- 
 signed to the docket this morning, the Plan of Federation. The 
 Business Committee is at present in session and reports through the 
 Permanent Chairman, sir, in view of the fact that they are busily 
 engaged upon the work assigned them by the Conference. It is not 
 desired that an immediate vote should be taken upon this reeolu- 
 
DISCUSSION ON FEDERATION 6S 
 
 tion, but that there should be such discussion upon it as may be 
 appropriate thereto, and by the delegates. 
 
 'Whereas, In the providence of God, the time appears to have 
 come when it seems fitting more fully to emphasize the essential 
 oneness in our Divine Lord and Saviour Jesus Christ of the Christian 
 Churches of America, and to promote between them the spirit of fellow- 
 ship, service and cooperation in all Christian work ; therefore, 
 
 'Resolved, That this Conference authorizes the Business Committee 
 to prepare a plan of federation which shall recognize the catholic 
 and essential unity of the Churches represented in the Conference, and 
 provide for the cooperation of the denominations in general lines of 
 moral and religious work, report to be made as soon as possible.' 
 
 "I move, sir, the adoption of this resolution, and ask for a second. 
 (Motion seconded.) It is moved and seconded, sir, and is now 
 before the house." 
 
 The Rev. Asher Anderson, D. D., Secretary of the National 
 Council of Congregational Churches in the United States, Boston, 
 Mass., spoke as follows: 
 
 "I have been asked just now to say a word concerning Federation. 
 I am reminded at once of an incident in the classroom of the theo- 
 logical seminary of the Reformed Dutch Church in America, when 
 a student asked the professor in theology, 'What do you think, 
 Professor, of the Presbyterian and Reformed churches uniting?' 
 And the professor very gravely answered, 'That will be just the 
 thing, if they come over to us.' It is certainly evident that no one 
 expects any yielding so far as particularisms are concerned. If we 
 judge the mind of this Conference, however, it is expected that 
 something will be discovered in the way of a basis upon which all 
 particularisms may be placed with a view, first of all, of illustrating 
 unity in Protestantism. 
 
 "I have always believed that Protestantism is in certain respects 
 united. If there is any division, if there is any exclusiveness, it is 
 usually local. Only when a pastor finds himself hedged in by his 
 environment and compelled to service which over and over again 
 he does not himself respect, there we find that which separates one 
 denomination from another. No large-minded person will ask me 
 to yield my convictions, whether those convictions pertain to the 
 essential truths of God's Word or to the mode by which I am to 
 ■carry out the work of the kingdom of God on earth ; but the other 
 
64 CHURCH FEDERATION 
 
 and myself will believe when we are located in a community that 
 the sensible thing to do is to join our forces for the ])urpose of 
 accomplishing the most good in the lives and homes of those who, 
 though they do not understand our particularisms, are pleased to 
 find us joined together in the brotherhood of Jesus Christ. 
 
 "I believe Federation was abundantly illustrated in the disciple- 
 ship of our Lord. We find men of different temperaments, but 
 we invariably find them looking toward the Lord Jesus Christ, and 
 so, centred in that Light, they found only one purpose, gave them- 
 selves to only one service ; and because of their consecration to that 
 one Name in that service, the progress of the Gospel was some- 
 thing remarkable in the history of the early Christian Churches. 
 We have gone in our denominationalism too far away from the 
 disciple mind, and certainly far away from the spirit of Him who 
 prayed that they might all be one. I do not believe it is possible 
 that a number of men may study the Word of God to find one 
 polity for all. I do believe that when we study that Word we shall 
 find that it is given nnto us to do the work of the Gospel as best 
 suits our spirit and our purpose ; that is, so far as the organization 
 is concerned; and there is not one but will sit in judgment upon 
 any disposition to separate and to exclude, and they who name 
 the name of the Lord Jesus Christ will, as was so beautifully said 
 3^esterday upon this platform, join hands with any other under that 
 same name if only the soul of humankind may be reached. I am 
 willing to clasp hands with any of whatever name, if only something 
 may be done in the communit}'^ for the elimination of evil and the 
 redemption of men, 
 
 "]!^ow, look at it in any light we please, we must confess that, if 
 there is unbelief in the world, it is to some extent because of the 
 exclusiveness of the denominations ; there is no question about that. 
 Jesus Christ hinted at that very thing when He said 'that they 
 may believe.' Believe what? — in Him as sent by the Father. The 
 world's faith is to be expected from the unity of the Churches. I 
 do not expect a man outside to accept the doctrine of Jesus Christ 
 when believers are not illustrating the doctrine of brotherhood. To 
 speak against each other, to work against each other, to compete 
 and to strive, especially in communities in the West, yet enough 
 in our own well organized communities in the East, will signify 
 departure from the faith even on the part of those who in their 
 childhood were trained to think that the Bible was worth believing, 
 Jesus Christ worth knowing, and hope worth gaining. 
 
REV. FRANK MASON NORTH, D.D. REV. L. CALL BARNES, D.D. 
 
 REV. ASHER ANDERSON, D.D. REV. MARTYN SUMMERBELL, D.D. 
 
DISCUSSION ON FEDERATION 65 
 
 "As I was passing through a town in a Western State I was vory 
 much amused as I left the train for a moment. This was in the 
 southern part of Oregon. Four churches, and I do not believe there 
 were more than four hundred people in the community! The 
 majority of the population doubtless had no special affiliation with 
 any of the churches in that place. Four churches, well described 
 by Dr. Puddefoot as 'shoe boxes for meeting houses, with tooth- 
 picks for steeples,' pleading, begging, striving, working, and doubt- 
 less praying as well. What does it mean? It means simply the 
 repetition of that which the old man asked at the table in the way 
 of grace when he offered his prayer in this way: 'God bless me 
 and my wife, my son John and his wife ; us four, no more. Amen.' 
 That is too much the spirit of particularism. The spirit of to-day 
 illustrated in this Conference will mean, love your particularism, 
 be loyal to your denomination, stand, if you please, for your theol- 
 ogy and your traditions and your history and your customs, but, in 
 the blazing light of the cross of the crucified Lord, let us look to 
 one thing and to one Person, and be under one Spirit. While I 
 care not to be at all theological, still I am heretic enough to say, 
 even against the interpretations of the past, that when Jesus Christ 
 declared, 'Go ye into all the world and preach the Gospel to every 
 creature, baptizing them in the JN'ame, He meant 'into the Name,' 
 so that the children of men shall be children of the Father God, 
 so that the children of men redeemed by Jesus Christ shall be 
 brothers under Him one to another, so that the children of men 
 shall be under the guiding power and sanctifying agency of the 
 Holy Spirit; that is, baptize them into the Name, that they believe 
 in God, in Jesus Christ and in the Holy Spirit. It is more than a 
 baptism in the faith merely. When we believe in God under that 
 baptism and say, 'Our Father who art in heaven,' it will mean 
 that you are my brother, or, I am not a child of that Father and 
 have not received the true baptism. How can a man say that he 
 loves God whom he hath not seen, and not love his brother whom 
 he hath seen? That is not Christianity; that is not the teaching 
 of Jesus Christ. So I go back again to just what I said before. 
 Find my brother wherever I will : in his canonicals, in the audience 
 worshipping Him who is only a Eabbi, in the plain, simple garb of 
 the Quaker, find him even if he be not identified with anything 
 that is named ecclesiastical-wise — I will grasp hands with him and 
 plead with him, Let us save the man that needs us. Who is my 
 neighbor? The man that needs me. If I have gained a blessing 
 
66 CHURCH FEDERATION 
 
 from the Lord of Life, it ought to be my life to help my neighbor 
 live. Let us get together, then, for the sake of that larger life 
 which will be illustrated in Churches of Jesus Christ coming to- 
 gether if only there shall be one Church, one Lord, and men saved 
 to the Kingdom of God." 
 
 The Eev. Henry C. McCook, D. D., Sc. D., LL. D., Philadelphia, 
 Pa., said: 
 
 "Mr, Chairman, I fancy that this paper is presented for discus- 
 sion to give an opportunity for those who are on the floor and 
 have the privilege of speech to express their own opinions without 
 being placed upon the programme. I would not have thought of 
 speaking, had not Dr. Roberts, as he passed out of the house, inti- 
 mated to me this fact and asked me to say a few words to fill an 
 interval pending the report of the Committee on a plan of fed- 
 eration. 
 
 "Surely we all must recognize the truth asserted in this resolu- 
 tion, namely, that there is an essential unity in the evangelical 
 Churches. We have already federated, have we not? If we look 
 at the facts of the Church as they have been manifesting them- 
 selves during the last fifty, indeed during the last hundred, years, 
 we will see that there is an essential and increasing union or feder- 
 ation which, although informal, has expressed itself in many ways. 
 Shall we take two or three examples ? — and many will occur to all 
 of you, 
 
 "I go back a few years, sir, to a scene in your diocese of Phila- 
 delphia, and in the great church of that city (Holy Trinity) which 
 has been made illustrious for all time by the ministry of the late 
 Bishop Brooks. It was just after his death. The Bishop, the local 
 clergy and members of the Protestant Episcopal Church held a 
 meeting to express the common feeling of Christians on the death 
 of this illustrious man. I had the honor to be one of those chosen 
 to pronounce the eulog}' upon Phillips Brooks, and preceding me 
 was one now a member of the general assembly of the firstborn in 
 heaven, the late Dr. George Dana Boardman. You were there, 
 sir, in your canonicals, and the then rector of that church, Dr. 
 McVickar, who has spoken, as a Bishop now of the Protestant Epis- 
 copal Church, from this platform. We stood there, a simple Pres- 
 byterian Bishop and a pastor of a Baptist church, mingHng our 
 fraternal sorrow with Episcopalian Bishops and rectors, and com- 
 municants : and our common theme was — and there was an echo in 
 every heart to every word spoken — that great soul born of God into 
 
DISCUSSION ON FEDERATION 67 
 
 God's Catholic Church. A Bishop of the Episcopal Church ! Yes ; 
 but could any man doubt under such circumstances that he was a 
 member and a leader of the one Holy Catholic Church? — and that 
 we were recognizing in that illustrious congregation and before that 
 splendid assembly, the fact expressed in this resolution, namely, that 
 there is an essential and catholic federation already accomplished 
 in the midst of the churches of this country ? 
 
 "Let me take another example. It was my pleasure this spring 
 to attend one of the greatest ecumenical conferences that I think I 
 ever had the privilege to be with, and the honor to address. It was 
 the Toronto International Sunday School Convention, now an in- 
 corporated association. Why, sir, we all know that years ago the 
 working men and women of the various churches of our country 
 had federated in the most important work — I perhaps do not err in 
 saying that — in the most important work to which the Church can 
 address itself — saving the Church at the fountainhead of life; 
 saving souls by rescuing humanity in childhood. There, gathered 
 as delegates from every State and almost from every county of the 
 United States, and from every province of the Dominion, besides 
 other representative and visiting persons, were men and women. I 
 do not know how many thousands of them, filling two great halls, 
 and with an enthusiasm in worship, and with an expression of 
 results in work, which must have amazed any who had not followed 
 closely during the last few years the work of these persons. They 
 represented every Protestant denomination — I believe every evan- 
 gelical Protestant Church within the limits to which I have re- 
 ferred — and during their week of convocation there was not a ripple 
 of discord. All were in perfect harmony ; and we were dealing with 
 matters of the utmost consequence, matters which involved a large 
 and varied work — work for the rescue of the young; work for the 
 upbuilding of Christianity ; for the establishment of Sunday Schools 
 in Japan ; for the establishment of Sunday Schools in Italy ; for the 
 organized instruction in Holy Scriptures and the faith of Jesus 
 Christ of nearly twelve million youths and children ! We had 
 found — yes, more than seventy years before — our modiLS vivendi 
 and no discord within our ranks ! Surely one who looked upon that 
 assembly, representing all denominations of Christendom on our 
 continent, and the very flower of the manhood and womanhood of 
 the Christian Church, must have been compelled to say, We are 
 one ! This is a visible representation of the Holy Catholic Church ; 
 we have federated! These men and women — and the lavmen in 
 
68 CHURCH FEDERATION 
 
 advance of the clergymen or laymen and clergymen side by side — had 
 already discovered the fact of our essential union, and the way by 
 which that union could be expressed to the world in the activities of 
 Christian service. 
 
 "May I give one other example? I have the honor to be the 
 president of a society known as the Presbyterian Historical Society, 
 whose headquarters are in the city to which we both, Mr. Chairman, 
 belong, Philadelphia. That society is represented on this floor by 
 all but one of its constituent members. It represents the Presby- 
 terian Church of the United States of America, known popularly 
 as the Church North, the Cumberland Presbyterians, the United 
 Presbyterians, the Reformed — Dutch Eeformed, as we used to call 
 them — and German Reformed churches; it represents the descend- 
 ants of the Scotch Covenanters, the Associate Reformed, the Cal- 
 vinistic Methodists, and all the various branches of the family of 
 the Reformed known as Pan-Presbyterians. I have been for a 
 number of years associated with these brethren in the closest rela- 
 tions. We have been doing our work for more than half a century. 
 To be sure, it is of a literary sort, a work of agitation, a work of 
 historic presentation and historic rescue, our duty being to preserve 
 'the memory of the just,' — ^but in all these years I have never 
 known a single discord among us! We found our federation long 
 ago, and we are expressing it in ways that are still satisfactory to all. 
 
 "Now, I have risen to speak — promjDted by our Permanent 
 Chairman — because I feel that the words of these resolutions exactly 
 express the spirit of the Church, certainly in large measure; and 
 we can, if we vrill, on this occasion find some formal way by which 
 in larger manner and in a more effective service we can express that 
 Federation to the world. For my part, while I have a measurable 
 love for my own denomination, I have always called myself Chris- 
 tian before Presbyterian ; and I have always held myself as a Chris- 
 tian minister, before I counted myself as a Presbyterian pastor; and 
 the name Christian to me is first and dearest. To-day we all have 
 something of that feeling in our hearts, and there is a method of 
 formulating it. Shall we not find it? If we will look for it, it 
 will come to us. With all my heart I second this resolution, and 
 trust that it will be adopted. And not only adopted as a matter 
 in thesi, but that we will strike the practical point of a larger union, 
 with liberty, of course, for fuller service in all that men who pro- 
 fess and call themselves Christian can undertake for the uplifting of 
 humanity and the glorifying of God, as God only can be glorified, 
 
DISCUSSION ON FEDERATION 69 
 
 by making this world a better place for men to live in, and for the 
 Christ to glean souls therein for His Kingdom." 
 
 The Kev. Cyrus D. Foss, D. D., LL. D., Bishop of the Methodist 
 Episcopal Church, Philadelphia, Pa., said : "I want to know exactly 
 where we are and what we are trying to do. If we are talking 
 about this resolution and referring it back to the committee, it 
 seems to me that we are very late in doing it. The trouble has 
 been with us that we all know what we want ; everybody has heard 
 that we want Federation ; that is what we came here for. There is 
 no doubt in anybody's mind as to what this audience wants; the 
 question is, how to get it, and that is what we ought, it seems to 
 me, to discuss now. I move that we have three-minute speeches 
 on this subject of how to federate ; that is what we want. We all 
 believe in Federation; there is no use in telling us that we have 
 a certain sort of unity. We all believe that we cannot get organic 
 union; now, what we want to get is Federation, and we want to 
 know how to do it." 
 
 Dr. Eoberts said : "Mr. Chairman : Let us understand, brethren, 
 where we are. The Business Committee, in order to give to the 
 delegates an opportunity to express themselves, sent in the resolu- 
 tion Avhich is before the house. This is presented for discussion, to 
 draw out the opinions of the delegates, not only as to the general 
 situation, but also as to details. Here is your opportunity to say 
 what you desire to say, whatever it be, on the subject of Federa- 
 tion, and the Business Committee felt that there should be the 
 fullest and freest discussion prior to the addresses which have been 
 assigned for the morning ; and not only this morning, but at other 
 sessions, if it is necessary. There will be no effort to repress, in 
 any manner whatsoever, so long as the Business Committee has 
 this special subject under discussion, the expression of individual 
 opinion." 
 
 On motion, the speakers were limited to three minutes, with 
 the exception of Bishop Foss, who had already addressed the 
 chair, and of Bishop Whitaker, who by general consent obtained 
 the privilege of the floor to make an important communication in 
 behalf of the representatives of the Protestant Episcopal Church. 
 Bishop Foss spoke as follows : 
 
 "I rise to support the motion before the house, for a reason 
 additional to those which have been presented, but which is sug- 
 gested by the report itself, namely, that the resolutions provide for 
 
70 CHURCH FEDERATION 
 
 an arrangement for action to be proposed to us by the Business 
 Committee. 
 
 "I must confess ray very high respect for that witty disciple who 
 first suggested how much we owe to the fact that the Fifth Book 
 of the New Testament did not have to be entitled The Resolutions 
 of the Apostles. 
 
 "When I was a young pastor in this city, I had the honor to be 
 a member of the Conference of the Evangelical Alliance, which met 
 here in 1873, when delegates were assembled from all parts of the 
 Protestant world. Eminent men from abroad and at home gathered 
 on that platform, and we seemed swept up toward the gates of 
 heaven. I have never had successive days of such spiritual uplift. 
 That Alliance rallied largely around a certain simple form of belief. 
 It proposed excellent statements for those who could agree with 
 them — and that was a very large part of the Protestant world — as 
 to what is fundamental in Christian belief. But the Alliance has 
 accomplished very much less, in this country certainly, than was 
 anticipated at the time of that great meeting. And why ? I think 
 largely because it did not provide for and enter into great activi- 
 ties. The individual disciple must work out his own salvation; it 
 is by patient continuance in well doing that he gets on; and so I 
 think it is with the Christian Church, and with any branch of it. 
 The strenuous President of our country, in his address at Valley 
 Forge, when he had spoken about Washington and Lincoln as the 
 two greatest Americans, and had given a little sketch of their sub- 
 lime careers, ended by saying — a great thing for a layman to say, 
 and for a man in his position — that the greatest thing about them 
 both was that they were *doers of the word, and not hearers only.' 
 Now we are Christian believers, but if this Federation Conference 
 goes down into history as a great and important and epoch-making 
 convention it must be because it provides for the 'doing of the 
 word,' and not simply for right belief. 
 
 "I observe also that the provision made in this report calls for 
 not only moral but also for religious activity. That can take us, 
 I suppose, all the way from the most moderate and unevangclical 
 humanitarian work to the highest concentrated evangelistic spir- 
 itual activity for the immediate conversion of men, and all the 
 way from that to this lies a field which, occupied by the Churches 
 in Federation, will compel the outlying world to believe that really 
 the prayer of the Saviour is beginning to be answered. We have 
 just now in Philadelphia what the country is aware of, and the 
 
DISCUSSION ON FEDERATION 71 
 
 world, to some extent, an illustration of the power of concerted 
 action for the rebuke of organized political iniquity. We have had 
 a specimen of what Christian men, and men not professing to be 
 Christians, who yet have consciences, can, with aroused conscience, 
 bring about in less than one year, and a large part of it in less 
 than one week, for the concentration of conscientious purpose for 
 civic betterment; and it was largely promoted by the prayers of 
 Christian ministers and laymen in the Church of the Holy Trinity 
 on a certain day, when perhaps two hundred of us, despairing of 
 men, united to call upon God. The newspapers spoke lightly of it 
 and thought we had better be engaged in work than in prayer just 
 then ; but in a few weeks they spoke better of it. 
 
 "I wish to emphasize this one thought, that if we avoid what 
 seemed to me the practical error of the Evangelical Alliance, and 
 instead of rall3ring round those fundamental doctrines by formal 
 statement of them, in which I suppose nineteen-twentieth s of all in 
 this Convention and those they represent would agree ; if instead of 
 that we leave those matters to take care of themselves, and do the 
 worh which God has called us to do, this Federation Convention will 
 have successors, and will command respect and arrest attention; 
 and in some near to-morrow people will say not only, 'How those 
 Christians love one another!' — that is a good thing to say — but 
 'How those Christians are doers of the word !' " 
 
 The Eev. E. B. Kephart, D. D., LL. D., Bishop of the United 
 Brethren Church. Annville, Pa., said: "I wish to give my endorse- 
 ment of this resolution that is now pending. The subject of Feder- 
 ation is pretty generally understood, and it is pretty generally en- 
 dorsed among Christian people of the various denominations, and I 
 am quite confident of this, that if this Convention adjourns without 
 formulating something tangible on the subject of Federation, it will 
 not only not escape criticism, but it will receive criticism justly; 
 and I am sure of this, that what is couched in that resolution is 
 such that that committee will handle it judiciously and bring some- 
 thing before this body that is tangible and that will be of incalcula- 
 ble value among the various denominations as it is carried out into 
 the different sections of the country." 
 
 The Eev. Adna B. Leonard, D. D., LL. D.. Corresponding Sec- 
 retary of the Missionary Society of the Methodist Episcopal Church, 
 New York, said : "Mr. Chairman, these denominations represented 
 in this Conference have been waiting for several years for the 
 movement proposed in the report of this committee. I am re- 
 
72 CHURCH FEDERATION 
 
 minded this morning of the great Ecumenical Missionary Confer- 
 ence that met in this hall in the last days of April, 1900. For ten 
 days we sat here in conference on questions relating to foreign 
 missions, and during those ten days there was not one single note 
 of discord among all the representatives of all the great missionary 
 societies of the world assembled here; and I dare to say in this 
 presence that on the foreign mission field our missionaries have 
 been ripe for Federation and cooperation for a goodly number of 
 years, and in some parts of the world to-day there are movements 
 going forward looking toward not only Federation, but union of 
 various denominations in Christian work, so that the Church in 
 this country is ripe for this movement. The reason why we are 
 here to-day is because the great Christian denominations want 
 closer association in Christian work. There are a great many 
 things on our hands in this country that very greatly need atten- 
 tion, and need the united attention of the great Protestant denomi- 
 nations. There is no one question upon which we need unity of 
 action more than in the great temperance reform that is moving 
 forward in this country. The Churches of America can abolish the 
 saloons of America. I dare to say that the saloons of this country 
 are here because the Churches have not been united in their effort 
 to cast them out of our civilization. Federation and cooperation 
 will do much in this direction. There are great questions that 
 have reference to political life and business life, as we very well 
 know from what is now going on in this city, great questions that 
 need the united effort and activity of the Christian Churches, and 
 the Federation that is proposed will enable the Christian Church to 
 act solidly on these questions. I believe we are ready for the pro- 
 posed plan of Federation." 
 
 The chairman. Bishop Whitaker, having desired to address the 
 Conference on this subject, wa? requested to do so at this time, and 
 spoke as follows : 
 
 'In the list of delegates to this Conference there is a section 
 containing the names of nine members of the Protestant Episcopal 
 Church, three Bishops, three presbyters and three laymen, desig- 
 nated as a committee to represent the Commission on Christian 
 Unity. That committee, at a meeting held day before yesterday, 
 adopted the following resolution, to which I beg your attention and 
 your right understanding : 
 
 Resolved, That in any voting in the Inter-Church Conference the 
 meinbers of the committee will vote individually in the expression 
 
PROCEEDINGS OF THE CONFERENCE 73 
 
 of their judgment, and not as a committee. Second, that the chair- 
 man be requested at a favorable opportunity to state to the Confer- 
 ence the position of this committee, especially in that it has no power 
 to commit the Protestant Episcopal Church to any specific action. 
 
 "I beg that this will not be understood as indicating any indiffer- 
 ence, much less any opposition, to the great purpose for which this 
 Conference was called, either on the part of the members of this 
 committee or of the Commission or of the Protestant Episcopal 
 Church. It is simply a statement of our position in this Confer- 
 ence. As a committee we have no power, we have received no 
 authority, we have been given no instructions as to what stand we 
 should take on the question of Federation. That the position of the 
 Episcopal Church may be understood in this regard, I beg to call 
 your attention to the following facts : In 1874 a Commission on 
 Ecclesiastical Eolations was appointed by the General Convention, 
 with a view to bringing the Churches into a closer union and fellow- 
 ship, but having, at the time it was appointed, a special reference 
 to those whose regimen is like that of the Protestant Episcopal 
 Church. The Commission on Christian Unity was appointed by 
 the General Convention of 1886 under the following resolution, 
 which was suggested by the report of the Commission on Ecclesi- 
 astical Eolations: 
 
 Resolved. The House of Bishops concurring, that a commission con- 
 sisting of five Bishops, five presbyters and five lay deputies be 
 appointed, who shall at their discretion communicate to the organized 
 Christian bodies of our country the declarations set forth by the 
 Bishops on the 8th day of October, and shall hold themselves ready to 
 enter into brotherly conference with all or any Christian bodies seek- 
 ing the restoration of the organic unity of the Church, and that the 
 Commission report to the convention of 1889. 
 
 "In 1889 a very encouraging report was made regarding the 
 spirit in which the communication from the Episcopal Church had 
 been received. In 1893 the report was less encouraging, but the 
 Commission was reappointed with instructions to continue its 
 efforts. 
 
 "At the convention sitting in Boston in 1904 the following reso- 
 lution was adopted : 
 
 Resolved, That the Commission on Christian Unity be instructed 
 to seek the cooperation of the other Christian bodies of this land in the 
 observance of the Lord's day, in the preservation of the sanctity of 
 marriage, in the religious education of children, and in other like mat- 
 ters of mutual interest, so as to bring about closer relations and better 
 understanding between us than now exists. 
 
74 CHURCH FEDERATION 
 
 "Now, it is manifest that in these successive steps we trace a 
 progress, a deepening conviction that a closer relationship ought 
 to be established between the Churches in this land, and you see 
 how from the movement at first to reach out to those Churches 
 whose regimen was analogous to our own, it has gone on until now 
 the last instructions given to the Commission on Christian Unity 
 were to make efforts to secure cooperation with the other Churches 
 of the land in every kind of Christian effort that makes for the 
 welfare of mankind, and, therefore, the welfare of the Church and 
 the glory of God. In this light it is clear that this resolution which 
 we adopted, not to vote as a committee but as individuals, does not 
 militate at all against the spirit of this Conference, nor the great 
 purpose for which it was called together. The committee represents 
 simply the Commission on Christian Unity; it was appointed by 
 correspondence and not by a personal gathering together of the 
 members of the Commission, because that was impossible. We 
 have no power; we can act simply as individuals; but I have read 
 in your hearing the action of the General Convention of 1904, 
 which sufficiently indicates the increasing desire of the Protestant 
 Episcopal Church for cooperation. The term federation' was 
 not used; it was not brought before the convention; we have no 
 power as a committee to act upon it; as individuals we have our 
 opinion, Ave manifest our desire, we express our sympathy; and I 
 am free to say, for one, that I do desire with all my heart coopera- 
 tion with all those who love the Lord Jesus Christ in sincerity, by 
 whatever name they may be called ; and if it is possible to formulate 
 a scheme of Federation which shall be workable, I will give it my 
 hearty sympathy and my cordial support." 
 
 The Rev. James C. Morris, D. D., President of Central College, 
 Fayette, Mo. (Methodist Episcopal Church, South), then said: 
 
 "Mr. Chairman, I believe that there is no necessity whatever or 
 fitness in urging essential unity among Christians as a thing to 
 be undertaken especially. It exists by multiplied interests. We 
 are born of one Spirit, and in so far we are united, in spite of the 
 differences in our position. The one thing desirable is that we em- 
 phasize to the world this unity and give it efficient expression. I 
 believe we are coming to the point where we are going to write 
 Christianity increasingly larger and the denominations increas- 
 ingly smaller. We are each of us laboring to approach unto the 
 fulness of manhood in Christ Jesus, and as we come to that we 
 necessarily and logically, without any positive purpose, come to 
 
PLAN OF FEDERATION 75 
 
 each other. The one thing to do is to put before the world, for 
 the sake of the influence it may have, not misconceptions, but the 
 fact of our unity. I believe exceedingly — and I think I represent 
 our people in this — in commending the action proposed to be taken 
 in the general terms of this resolution. I think that the Business 
 Committee may be trusted to give a wise expression to the method 
 in which it shall be expressed." 
 
 At this point the Business Committee appeared with the formal 
 report on Plan of Federation, and the Conference was clearly ready 
 to vote upon the pending resolution. 
 
 The Rev. Paul de Schweinitz, Secretary and Treasurer of the 
 Executive Board of the Moravian Church and Secretary of Mis- 
 sions, Bethlehem, Pa., received permission to present the official 
 action taken by the Moravian Church, in view of this Conference, 
 as follows: 
 
 In consistency with the union proposed of the Moravian Church 
 and with the position taken by the last Synod of our Church, the Ex- 
 ecutive Board recommends that the Moravian delegates to the Inter- 
 Church Conference on Federation declare in favor of the creation 
 of a standing inter-church organization, with a view to rendering the 
 best ideas of comity and cooperation more practically operative, par- 
 ticularly in the prosecution of home and foreign mission work. 
 
 The vote upon the pending resolution was then taken, and, there 
 being no dissenting voice, it was directed by the Conference that 
 the record should declare that the resolution was unanimously 
 adopted. Its passage was greeted with loud applause. 
 
 The report of the Business Committee was introduced by its 
 chairman, the Rev. Eugene R. Hendrix, D. D., LL. D., Bishop of 
 the Methodist Episcopal Church, South, as follows : 
 
 "Mr. Chairman, I am very glad as chairman of that large com- 
 mittee which you appointed some days ago to be able to bring in a 
 unanimous report from the committee. We discussed it from many 
 points of vision and differences of opinion, and have eliminated 
 what might have been dear to some hearts, to be, like the Constitu- 
 tion of the United States, amended on future occasions. Mr. Glad- 
 stone said that the Constitution of the United States was the most 
 wonderful and complete document that ever came at one time from 
 the brain of man. He had not seen this ! Therefore, desiring you 
 to know how unanimous the committee was in formulating this 
 Plan of Federation, I now request Dr. Lord, secretary of the com- 
 
7« CHURCH FEDERATION 
 
 niittee of forty and also of the sub-committee of five that submitted 
 this to the committee of forty, to present it to this body." 
 
 On motion the time of the business meeting was extended to 
 hear this report, which was read by the secretary of the Business 
 Committee, the Eev. Rivington D. Lord, D. D., Pastor of the First 
 Free Baptist Church, Brooklyn, N. Y., as follows : 
 
 PLAN OF FEDEEATION. 
 
 To Be Recommended for Approval hy the Constituent Christian 
 Bodies. 
 
 PREAMBLE. 
 
 Whereas, Iu the providence of God, the time has come when it 
 seems fitting, more fully to manifest the essential oneness of the 
 Christian Churches of America in Jesus Christ as their Lord and 
 Saviour,f and to promote the spirit of fellowship, service and coopera- 
 tion among them, the delegates to the Inter-Church Conference on 
 Federation assembled in New York City, do hereby recommend the 
 following Plan of Federation to the Christian bodies represented In 
 this Conference for their approval. 
 
 PLAN OF FEDERATION. 
 
 1. The name of the body shall be the Federal Council of the 
 Churches of Christ in America.* 
 
 2. fThe following Christian bodies shall be entitled to represen- 
 tation in this Federal Council on their approval of the purpose and 
 plan of the organization : 
 
 fThe Baptist Churches, North. 
 The Baptist Churches, South. 
 The Free Baptist Churches. 
 The Negro Baptist Churches. 
 The Christian Connection. 
 The Congregational Churches. 
 The Disciples of Christ. 
 The Evangelical Association. 
 The Evangelical Synod. 
 The Friends. 
 ■ The Evangelical Lutheran Church, General Synod. 
 The Methodist Episcopal Church. 
 The Methodist Episcopal Church, South. 
 The Primitive Methodist Church. 
 
 The Colored Methodist Episcopal Church of America. 
 The Methodist Protestant Church. 
 The African Methodist Episcopal Church. 
 The African Methodist Episcopal Zion Church. 
 The Mennonite Church. 
 The Moravian Church. 
 
PLAN OF FEDERATION 77 
 
 The Presbyterian Church in the United States of America. 
 
 The Cumberland Presbyterian Church. 
 
 The Welsh Presbyterian Church. 
 
 The Reformed Presbyterian Church. 
 
 The United Presbyterian Church. 
 
 The Protestant Episcopal Church. 
 
 The Reformed Church in America. 
 
 The Reformed Church in the United States of America. 
 
 The Reformed Episcopal Church. 
 
 The Seventh Day Baptist Churches. 
 
 The United Brethren in Christ. 
 
 The United Evangelical Church. 
 
 3. The object of this Federal Council shall be— 
 
 I. To express the fellowship and catholic unity of the 
 
 Christian Church. 
 II. To bring the Christian bodies of America into ♦harmon- 
 ious service for Christ and the world. 
 III. To encourage devotional fellowship and mutual counsel 
 concerning the spiritual life and religious activities of 
 the Churches. 
 IV. To secure a larger combined influence for the Churches 
 of Christ in all matters affecting the moral and social 
 condition of the people, so as to promote the appli- 
 cation of the law of Christ in every relation of human 
 life. 
 V. To assist in the organization of local branches of the 
 Federal Council to promote its aims in their com- 
 munities. 
 
 4. This Federal Council shall have no authority over the constitu- 
 ent bodies adhering to it; but its province shall be limited to the 
 expression of its counsel and the recommending of a course of action 
 in matters of common interest to the Churches, local councils and indi- 
 vidual Christians. 
 
 It has no authority to draw up a common creed or form of gov- 
 ernment or of worship, or in any way to limit the full autonomy of 
 the Christian bodies adhering to it. 
 
 5. Members of this Federal Coimcil shall be appointed as follows: 
 Each of the Christian bodies adhering to this Federal Coimcil shall 
 
 be entitled to four members, and shall be further entitled to one 
 member for every 50,000 of its communicants or major fraction 
 thereof. The question of representation of local councils shall be 
 referred to the several constituent bodies, and to the first meeting 
 of the Federal Council. 
 
 6. Any action to be taken by this Federal Council shall be by the 
 general vote of its members. But in case one-third of the members 
 present and voting request it, the vote shall be by the bodies repre- 
 sented, the members of each body voting separately; and action shall 
 
78 CHURCH FEDERATION 
 
 require the vote, not only of a majority of the members voting, but 
 also of the bodies represented. 
 
 7. Other Christian bodies may be admitted into membership of 
 this Federal Council on their request if approved by a vote of two- 
 thirds of the members voting at a session of this Council, and of two- 
 thirds of the bodies represented, the representatives of each body 
 voting separately. 
 
 8. The Federal Council shall meet in December, 1908, and there- 
 after once in every four years. 
 
 9. The officers of this Federal Council shall be a President, one 
 Vice-President from each of its constituent bodies, a Corresponding 
 Secretary, a Recording Secretary, a Treasurer and an Executive Com- 
 mittee, who shall perform the duties usually assigned to such officers. 
 
 The Corresponding Secretary shall aid in organizing and assisting 
 local councils and shall represent the Federal Council in its work, 
 imder the direction of the Executive Committee. 
 
 The Executive Committee shall consist of seven ministers and 
 seven laymen, together with* a President, all ex-Presidents, the Corre- 
 sponding Secretary and the Tl-easurer. The Executive Committee shall 
 have authority to attend to all business of the Federal Council in 
 the intervals of its meetings and to fill any vacancies. 
 
 All officers shall be chosen at the quadrennial meetings of the 
 Council, and shall hold their offices until their successors take office. 
 
 The President, Vice-Presidents, the Corresponding Secretary, the 
 Recording Secretary and the Treasurer shall be elected by the Fed- 
 eral Council on nomination by the Executive Committee. 
 
 The Executive Committee shall be elected by ballot after nomina- 
 tion by a Nominating Committee. 
 
 10. This Plan of Federation may be altered or amended by a ma- 
 jority vote of the members, followed by a majority vote of the repre- 
 sentatives of the several constituent bodies, each body voting sepa- 
 rately. 
 
 11. The expenses of the Federal Council shall be provided for by 
 the several constituent bodies. 
 
 This Plan of Federation shall become operative when it shall have 
 been approved by two-thirds of the above bodies to which it shall be 
 presented. 
 
 It shall be the duty of each delegation to this Conference to present 
 this Plan of Federation to its National body, and ask its consideration 
 and proper action. 
 
 In case this Plan of Federation is approved by two-thirds of the 
 proposed constituent bodies the Executive Committee of the National 
 Federation of Churches and Christian Workers, which has called this 
 Conference, is requested to call the Federal Council to meet at a 
 fitting place in December, 1908. 
 
 *See amendments, pages 79, 80, J 
 •j-See corrected list, pages 29, 30. 
 
PROCEEDINGS OF THE CONFERENCE 79 
 
 On motion of the Eev. Wm. Hayes Ward, D. D., the report was 
 ordered printed for distribution among the members of the Con- 
 ference and its consideration made the order of the day on Monday 
 at 9.50 A. M. 
 
 The two following communications to the Conference were pre- 
 sented by the Eev. Frank Mason North, D. D., Secretary : 
 
 To the Inter-Church Conference on Federation, Carnegie Hall, New York. 
 Brethren : The Federation of Christian Forces of Georgetown, D. C, 
 embracing a population of twenty thousand of Washington inhabitants 
 and composed of twelve churches representing seven denominations. 
 «ends greetings in the name of the Holy Trinity. May your delibera- 
 tions be presided over and controlled by the King Invisible, and may 
 they result in perfecting a plan which will ultimately bring into feder- 
 ated union all Christian denominations. 
 
 Yours for Christian union. 
 
 Zed H. Copp, 
 President Federation Christian Forces, Washington, D. C. 
 
 The second was a copy of a resolution unanimously adopted 
 at the annual meeting of the Michigan (State) Association of Free 
 Will Baptists held at Reading, Michigan, October 25-27, 1905 : 
 
 In the growing spirit of comity among the different divisions of the 
 Church of Christ, we discern the hand of God. His purpose for the 
 unity of His people we would make our purpose and invoke God's 
 blessing upon the approaching meeting of the National Federation of 
 Churches in New York City. Alice L. Hulce, Secretary. 
 
 A resolution in reference to the traffic in intoxicants and opium 
 in foreign mission fields was received and referred to the Business 
 Committee. 
 
 Upon the general theme, "The Essential Unity of the Churches," 
 addresses were given as follows : By Joseph W. Mauck, LL. D., 
 President of Hillsdale College (Free Baptist), Hillsdale, Mich, 
 (see page 393) ; by the Rev. Robert F. Coyle, D. D., Pastor of the 
 Central Presbyterian Church, Denver, Col., former Moderator of 
 the General Assembly (see page 397) ; by the Rev. R. P. Johnston, 
 D. D., Pastor of the Fifth Avenue Baptist Church, New York (see 
 page 403) ; by the Rev. F. T. Tagg, D. D., President of the General 
 Conference of the Methodist Protestant Church, Baltimore, Md. 
 (see page 408) ; by the Rev S. P. Spreng, D. D. (Evangelical As- 
 sociation), Editor of "The Evangelical Messenger," Cleveland. 
 Ohio (see page 412) ; by the Rev. Josiah Strong, D. D. (Congrega- 
 tional), President of the American Institute of Social Service, New 
 
80^ CHURCH FEDERATION 
 
 York (see page 417), and by the Eev. Daniel A. Goodsell, D. D., 
 LL. D., Bishop of the Methodist Episcopal Church, Brookline, 
 Mass. (See page 432.) 
 
 The doxology was sung. The benediction was pronounced by 
 the Kev. Morris AV. Leibert, D. D., Pastor of the First Moravian 
 Church, New York. 
 
 SUNDAY AFTERNOON, NOVEMBER NINETEENTH. 
 Carnegie Hall. 
 
 The interdenominational gathering in the interest of Young 
 People's Organizations was opened at 3 p. m. by Mr. John R. Mott 
 (Methodist Episcopal), General Secretary of the World's Student 
 Christian Federation, who presided. 
 
 Representatives of the following organizations were in at- 
 tendance : 
 
 The Young Men's Christian Association, 
 
 The United Society of Christian Endeavor, 
 
 The Epworth League, 
 
 The Baptist Young People's Union, 
 
 The Luther League, 
 
 The Brotherhood of St. Andrew, 
 
 The Young People's Missionary League of the Reformed Church 
 in America, 
 
 Young People's Christian Union, 
 
 The Brotherhood of Andrew and Philip, 
 
 The Student Volunteer Movement, and 
 
 The other Young People's Societies of the Churches in the Con- 
 ference. 
 
 The hymn, "Come, Thou Almighty King," was sung. 
 
 The selection from the Scriptures, Philippians 2: 1-11, was 
 read by Mr. Silas McBee, Editor of "The Churchman." 
 
 The Lord's Prayer was repeated by the congregation, standing. 
 
 The hymn, "Onward, Christian Soldiers," was sung. 
 
 The chairman made a brief introductory address. (See 
 page 431.) 
 
 Woodrow Wilson, LL. D., Litt. D. (Presbyterian), President of 
 Princeton University, addressed the audience upon "The Mediation 
 of Youth in Christian Progress." (See page 435.) 
 
PROCEEDINGS OF THE CONFERENCE 81 
 
 The hymn, "The Church's One Foundation," was sung. 
 
 An address upon "The Bases of Unity Among Young People 
 and Steps Toward Its Achievement" was made by Mr. Robert 
 E. Speer, Corresponding Secretary of the Board of Foreign Mis- 
 sions of the Presbyterian Church. (See page 443.) 
 
 After the singing of the hymn, "Crown Him with Many 
 Crowns," the benediction was pronounced by the Right Rev. David 
 H. Greer, D. D., LL. D., Bishop-Coadjutor of the Protestant Epis- 
 copal Diocese of New York. 
 
 Broadway Tabernacle. 
 
 An overflow meeting was held at the Broadway Tabernacle at 
 the same hour. 
 
 Mr. Von Ogden Vogt, General Secretary of the United Society 
 of Christian Endeavor, presided. (See page 453.) 
 
 The hymn, "All Hail the Power of Jesus' Name," was sung, and 
 the congregation united in repeating the Lord's Prayer. 
 
 After a brief praise service the chairman introduced General 
 James A. Beaver, LL. D., of Bellefonte, Pa., who spoke upon "The 
 Possibilities of United Christian Youth." (See page 456.) 
 
 The hymn, "The Son of God Goes Forth to War," was then sung. 
 
 Mr. J. Campbell White, of the United Presbyterian Church, 
 made an address upon the theme, "The Evangelization of the World 
 the Great Unifying Conception." (See page 463.) 
 
 The hymn, "The Morning Light Is Breaking," was sung. 
 
 The benediction was pronounced by the Rev. Charles R. Sey- 
 mour, D. D., Associate Pastor of the Broadway Tabernacle. 
 
 MONDAY MORNING, NOVEMBER TWENTIETH. 
 
 The Rev. A. W. Wilson, D. D., LL. D., Bishop of the Methodist 
 Episcopal Church, South, Baltimore, Md., was introduced and took 
 the chair at 9.30. 
 
 The hymn, "Holy, Holy, Holy, Lord God Almighty," was sung. 
 
 The Rev. P. E. Grunert, D. D., of the Moravian Church, New 
 Dorp, N. Y., read Colossians 1 : 3-29. 
 
 Prayer was offered by the Rev, James D. Steele, D. D., Pastor of 
 the First Reformed Presbyterian Church, New York. 
 
 The minutes of Saturday, November 18, were read and approved. 
 
83 CHURCH FEDERATION 
 
 The Permanent Chairman presented a communication from the 
 Union of Orthodox Jewish Congregations of the United States and 
 Canada, through its President, the Rev. Dr. H. Pereira Mendes : 
 
 To the Chairman of the Inter-Church Conference on Federation: 
 
 Reverend and Dear Sir : On behalf of the Union of Orthodox Jewish 
 Congregations of the United States and Canada, I wish to thank Dr. 
 Washington Gladden, Moderator of the National Council of Congrega- 
 tional Churches in the United States, for bringing before your Conference 
 the subject of the atrocities committed upon the Jews in Russia. Most 
 fervently do I trust that your Conference will exercise all influence which 
 God places in your power on behalf of those who at night exclaim, 
 "Would that it were morning!" and who in the morning say, "Oh, that 
 it were evening!" through the terrible fear which thrills their very souls. 
 If every member of the Conference, on his return to his flock, will 
 lead that flock in a protest against this blot upon civilization, this 
 outrage upon Christianity, it must do good when we transmit the col- 
 lective protests to those who hold high places in Russia. Truly this will 
 help to strengthen the hearts of those in high authority in Russia, both 
 the Czar and officials, to be strong and of good courage, to fear not and 
 to be not dismayed in any effort on their part to stop the shameful 
 massacres. I shall be glad to take charge of such protests. 
 
 With renewed acknowledgments to the whole Conference for its 
 sympathy in our present night of horror, I am. 
 
 Very faithfully yours, 
 
 H. Pebeiba Mendes. 
 
 By common consent it was agreed that this letter should be 
 acknowledged and filed. 
 
 A resolution asking that a provisional plan for federative work, 
 pending the final report to the Churches, be devised, was referred to 
 the Business Committee. 
 
 Resolutions on "Commercial and Political Evils" and "The 
 Press Association and Daily Newspapers of America" were received 
 and referred to the Business Committee. 
 
 The order of the day, the discussion of the Plan of Federation, 
 was taken up. The floor was assigned to Bishop E. R. Hendrix, 
 chairman of the Business Committee, who announced that, in ac- 
 cordance with the directions of the Conference, the plan in printed 
 form was in the hands of the delegates. 
 
 Mr. J. H. Stotsenburg, of the Protestant Episcopal Church, 
 moved that the Plan of Federation as proposed by the Business 
 Committee, be adopted. The motion was seconded. A motion, 
 
DISCUSSION OF PLAN OF FEDERATION 83 
 
 offered as a substitute, that the report be taken up seriatim, pre- 
 vailed. 
 
 Professor James Quayle Dealey, Ph. D., Professor of Social 
 and Political Science in Brown University and President of the 
 Rhode Island Federation of Churches and Christian Workers, 
 Providence, R. I., moved to amend the plan presented by the Busi- 
 ness Committee in three particulars — the inclusion of Christian 
 bodies not named in the present list, the omission of any statement 
 which might be construed as establishing a doctrinal basis, and the 
 non-interference with the organization of local councils by State 
 Federations. The motion being seconded, a substitute was offered, 
 referring all questions connected with the admission of other Chris- 
 tian bodies to membership to the proposed Federal Council of 
 1908. 
 
 Professor Dealey said : 
 
 "Mr. President, on behalf of the Rhode Island Federation and 
 others who represent the policy represented by them, we strongly 
 desire to have this matter settled now in this Convention, and not 
 have the matter postponed for four years. We hope that the sub- 
 stitute amendment offered will be voted down, and that we will 
 discuss the real question which was before the Convention, sug- 
 gested by three amendments made by the Rhode Island Federation." 
 
 The Rev. Samuel J. NiccoUs, D. D., LL. D., Pastor of the 
 Second Presbyterian Church, St, Louis, Mo., spoke as follows : 
 
 "Mr. Chairman : I believe that what has been said by the brother 
 who has just offered his amendment is true; the requirements with 
 reference to Federation should be settled here and now; to refer 
 them to a subsequent Council, when that Council has not yet been 
 established, is simply an evasion of the issue. I want to say, first 
 of all, that while I do not object in the main to the proposed plan 
 or basis of Federation, I do find fault with it on account of the 
 omission of some things which should be clearly stated. It is 
 cautiously worded, but it seems to me too colorless in its doctrinal 
 statements to express definitely the common faith with which we 
 expect to evangelize the world and subdue it to Christ. I had hoped 
 that there would have been referred to the committee for its con- 
 sideration the so-called quadrilateral articles of the Lambeth or 
 Pan-Anglican Conference. There is much in them worthy of at- 
 tention, and they might, at least, direct us in expressing some things 
 in which we are all agreed. It is manifest, however, that any ex- 
 
84 CHURCH FEDERATION 
 
 tended doctrinal statement is not desirable, even were it possible; 
 but there must be some definite centre of unity or the plan will 
 have no cohesion, I am sure from what I have heard in this Con- 
 ference that we all know what that centre is ; it is none other than 
 the Person of Christ and His supreme position as the Lord and 
 Saviour of men. 
 
 "Bearing on this point there is an instructive incident recorded 
 in the Old Testament, one that marks a crisis in the history of the 
 chosen people. We are told that men of war who could keep rank, 
 the veterans of many conflicts and representatives of the tribes 
 of Israel, came to Hebron with a perfect heart to make David king 
 over all Israel. The old record also says that the rest of the people 
 were of one mind to make David king. The results of that con- 
 ference were the cessation of all tribal rivalries and jealousies, the 
 healing of divisions, and the union of all under the power of a 
 common national life. It marked the beginning of the era of pros- 
 perity in which the theocracy reached its midday splendor, and 
 when for the first time the covenant promise made to Abraham that 
 his seed should possess the land from Damascus to the river of 
 Egypt was fulfilled. It was followed by the splendor of Solomon's 
 reign, the king of peace. If now, we who have been trained to 
 keep rank in the conflicts of the past, have come to this Conference 
 as our Hebron with perfect hearts to make 'great David's greater 
 Son,' King over all, we may be assured that the time is not far 
 distant when there will be the fulfilment of the prophet's vision, 
 ■^the kingdoms of this world are become the kingdoms of our Lord 
 and His Christ,' the long expected reign of the Prince of Peace 
 will have come. We are here to arrange for more effective service 
 in the advancement of His kingdom ; but in this forward movement 
 the banner that is to be lifted up, and around which we must rally, 
 must have no strange device ; it must not have blazoned on it. Tor 
 the Unity of Protestantism,' or for 'Civic Righteousness,' or for 
 TReform,' or for 'Humanity,' but it must have written on it, not 
 in letters of gold, but as in blood, 'For Christ and His Cross.' 
 
 "There is no other name in which we can succeed, no other 
 djTiamic by which we can secure the regeneration of society and 
 lasting social reform. Let us not be diverted from the high and 
 single aim of our Conference by any secondary issues, or through 
 any misunderstanding of the purpose of our coming here. It has 
 been the fate of all great movements to attract men who were net 
 fully in sympathy with their inspiring spirit and who were ready 
 
DISCUSSION OF PLAN OF FEDERATION 85 
 
 to forsake them when the real object of the movement was made 
 apparent. The following of the mixed multitude has never been a 
 source of strength to the Church. Their counsels retard or lead 
 backward. For myself, I want to follow the pillar of cloud and 
 fire leading the hosts of God on to the promised land, the only 
 Guide that can safely lead us. Much has been said about cooper- 
 ation in social reforms, in the promotion of civic righteousness and 
 the betterment of society. I am sure that we are all glad to unite 
 in such movements with men of all beliefs. But surely we do not 
 need to call a Conference of the Christian Churches to determine 
 that we ought to do such a thing. Jew and Gentile, Christian and 
 every decent worldling can combine on such a basis as that. But 
 we have come together as representatives from evangelical Churches 
 for a different purpose, unless we have been misled; it is to de- 
 clare our essential unity and to promote the manifestation of it 
 in accord with the purpose and prayer of our Lord, 'That they 
 may be made perfect in one and that the world may know that 
 Thou has sent Me and hast loved them as Thou hast loved Me.' 
 It is then such a manifestation of our unity as will bear witness 
 to the divine mission of Christ; that He is what He claimed to be, 
 the Son of God, the predicted Messiah, the only Saviour of the 
 world. 
 
 "We come to join hands in the service of this Christ for the 
 evangelization of the world. Our union is in Him. We cannot 
 afford to put Him in the background vnth our various creeds and 
 denominational distinctions and beliefs. There is one word left 
 out of this Plan of Federation which should be in it, so that our 
 position and testimony may be known clearly and unequivocally 
 before the world. We cannot afford to falter or to be misunder- 
 stood on this point. The word 'divine' should be written before 
 'Lord and Saviour' of the world, not for the purpose of shutting 
 any one out of the Federation, or to pass judgment upon the char- 
 acter of any one because of his intellectual belief, or to deny to 
 any party the Christian name; but simply because fidelity to the 
 truth as we see it and hold it, and as the truth has been entrusted 
 to us, demands it. We cannot go back to our Churches with a 
 plan that has the least suspicion tainting it concerning the divinity 
 of our Lord, except to have it rejected. We must lift up the stand- 
 ard of Jesus Christ, the divine Lord and Saviour of the world, and 
 whoever follows any other banner, I for one cannot go with him 
 for the accomplishment of the evangelization of the world. Surely, 
 
86 CHURCH FEDERATION 
 
 brethren, we can see that the spirit of oneness in Christ is increasing 
 in power. The great heart of the Church is yearning for its larger 
 realization. We have it among our young people, and the great 
 gathering of tlie Young People's Organizations which met in this 
 hall yesterday illustrates its growing strength. The progress of the 
 past in removing bigotry and exclusiveness is amazing. Sixty years 
 ago there was little or no fellowship among the denominations. 
 Jealousies and rivalries abounded. When a few dared to express 
 the hope that the divisions would be healed, their hopes seemed far 
 off and impossible of realization. 
 
 "But already the impossible has been realized and the far off 
 hopes are near fulfilment. I for one do not believe that the way 
 in which God has been leading us is going to turn back on itself, 
 or that it will end in the air. Let us be faithful to the light Me 
 have and walk in it, and more light will come." 
 
 Bishop Hendrix : "Mr. President, are we not on the eve of con- 
 fusion by virtue of these amendments and substitutes? I want to 
 say on behalf of that strong committee of forty that every one of 
 them is profoundly a believer in the deity of our Lord and Saviour 
 Jesus Christ; and I want to say, moreover, we put that in this 
 paper right in the preamble, and you will find that the point that 
 Dr. Niccolls spoke to related to other matters later on. I think, 
 therefore, sir, that I rise properly to this point of order, that no 
 new matter can be discussed here under this general question that 
 has not been first referred to the Business Committee." 
 
 The chairman sustained the point of order, explaining further 
 that he had assumed that the paper offered by Professor Dealey 
 Avas an amendment to the whole report, but that, as it clearly re- 
 ferred to individual items, it must be presented when those sections 
 were reached in the seriatim consideration of the report under 
 wliich the Conference was now proceeding. 
 
 By common consent Professor Dealey was permitted to witli- 
 draw his proposed amendments, to be presented later. 
 
 The chairman stated that it had been his custom to act upon 
 the several items in such a report as was now under consideration 
 before action was taken upon the preamble, and asked tlie desire of 
 the Conference. 
 
 It was moved and seconded that consideration of the preamble 
 be postponed, and that the first item in the report be adopted. The 
 
DISCUSSION OF PLAN OP FEDERATION 87 
 
 motion was put and declared carried, and the chainiian directed 
 that the item be read. A division was called for, and on a count 
 vote it appeared that the vote was lost by 87 to 67. 
 
 The preamble was then taken up, being read to the Conference 
 by Dr. Rivington D. Lord, secretary of the Business Committee. 
 
 The Rev. Samuel J. Niccolls, D. D., moved that the paragraph 
 be amended by inserting before the words "Lord and Saviour" the 
 word "Divine," so as to read, "their Divine Lord and Saviour." 
 
 The amendment was adopted, and the preamble as amended 
 was adopted. 
 
 The secretary of the committee read item one of the plan. 
 
 Dr. Wm. Hayes Ward, chairman of the sub-committee of the 
 Business Committee which had prepared the report, explained the 
 accidental omission of certain words in this first paragraph, which 
 should appear as follows: 
 
 For the prose<'ution of work that can be better done in union than 
 in separation, a Council is hereby established whose name shall be 
 the Federal Council of the Churches of Christ in America. 
 
 On motion the item was adopted as corrected. 
 
 The second item was read. The secretary stated that by action 
 of the Business Committee it had been agreed that "The Baptist 
 Churches, North." "The Baptist Churches, South," and "The 
 Negro Baptist Churches" should be included under the general 
 title, "The Baptist Churches of the United States," and that it was 
 desired that the exact designation of each denomination should be 
 furnished to the committee by the several delegations present. 
 
 On motion the item was adopted. 
 
 The third item was read. On motion, in sub-section two, the 
 word "united" was substituted for the word "harmonious." A 
 motion to change the final word in sub-section one from singular to 
 plural, so as to read "churches," was lost. On motion the item was 
 adopted. 
 
 The fourth item was read, and was, on motion, adopted. 
 
 The fifth item was read. A motion to substitute the word 
 "composing" for the words "adhering to" was lost. 
 
 The Rev. Alfred Williams Anthony, D. D., President of New 
 Testament Exegesis and Criticism, Cobb Divinity School, and Secre- 
 tary of the Interdenominational Commission of Maine, Le\^^ston, 
 Me., said: 
 
 "I vdsh to move that the last section of Article Y. be omitted. I 
 
88 CHURCH FEDERATIO^i 
 
 wish to move the amendment for these reasons: A mixed mem- 
 bership will be provided for, if this sentence be retained in the pro- 
 posed Plan of Federation. I speak as a member of the Interde- 
 nominational Commission of Maine, where an actual Federation of 
 the Churches is in operation. That is but one federative idea — on 
 the home mission plan. Seven distinct federative ideas have been 
 enunciated on this platform during the progress of this Conference, 
 and if v/e attempt to provide for the seven, instead of the one which 
 really pertains to our work in hand, we shall not only now but in 
 time to come have great confusion. The seven distinct plans are 
 these : The home missionary plan, such as the State of Maine and 
 other States have in their interdenominational commissions; the 
 city plan for ethical purposes, like New York, Hartford and Cleve- 
 land ; city plans for evangelistic purposes, like Providence and other 
 cities; there are plans between the denominations for a union, an 
 actual amalgamation of denominations; there are plans that have 
 been carried out in the foreign mission field for the union of the 
 Churches, yet outside of the Church, in its foreign mission work; 
 and plans for the union of the Churches, yet outside of the Church, 
 in the great allied organizations like the Young Men's Christian As- 
 sociation, the Christian Endeavor Society and similar organizations ; 
 and the one overtopping, overwhelming form of alliance with 
 which we have been busied is the union of the Churches, the denomi- 
 nations, the great Christian bodies. That question, it seems to me, 
 is sufficient for this body to consider, and that is sufficient to 
 arrange for membership in this proposed Federal Council, and to 
 allow these local organizations, whether at home or abroad, in 
 cities or States for ethical or evangelistic purposes, to form their 
 alliances as they will, but not with this body, where the unit of 
 membership should be the denomination or Church bearing a dis- 
 tinctive name. I move, therefore, that this article be amended by 
 the omission of that sentence." 
 
 The motion to strike out was adopted. 
 
 The time of the business session was extended thirty minutes. 
 
 Dr. Wm. Hayes Ward said : 
 
 "Mr. Chairman, we have passed that last motion very hastily, 
 and I desire a reconsideration. It is the most important question 
 that can come before us in reference to the Constitution of this 
 Council, and for reasons that concern a great many of us who differ 
 very much from the action just taken, which has not been discussed, 
 I ask for a reconsideration." 
 
DISCUSSION OF PLAN OF FEDERATION 89 
 
 On motion, the vote to strike out was reconsidered. 
 
 It was voted that speakers be limited to three minutes. 
 
 Secretary Frank Mason North, D. D., said : 
 
 "Mr. President, the matter of Church Federation in this country 
 has come up very largely through the local organizations in city, 
 in district, or in State. These at the present time are the units of 
 the federative work. There is much to be said for that side of the 
 question. We shall get strength out of the practical, democratic 
 method of organization. Dr. Strong in his paper on Saturday 
 spoke of the difference between 'Federation at the bottom' and 
 'Federation at the top' — two distinct forms of Federation. Eng- 
 land has 'Federation at the bottom' ; it begins with the local organi- 
 zation. We are trying here to bring about 'Federation at the top'; 
 that is, the organization of the denominations in federative work. 
 But while we are doing that, this local work of Federation is going 
 on, and is likely to go on, provided for in the organization of a local 
 council, throughout these coming years. Now, the proposition in 
 this clause of the report is that we shall try to secure sonle sort of 
 representation in the Federal Council that shall come not directly 
 through the appointment by authority of the legislative bodies of 
 the Churches, but from the representative organizations which are 
 at work in the field. To what extent this can be done, under what 
 limitations of locality, what basis of representation can be adopted, 
 I think none of us is ready now to say; but the principle is one 
 which ought to be considered, and what this asks for is that the 
 principle of local representation in the Federal Council be referred 
 to the several constituent bodies, with final action to be taken upon 
 that principle and upon any particulars under that principle, should 
 it be adopted, when we have the Council three years hence. 
 Therefore we, as a committee, have put into the proposed basis as 
 mild a statement as possible, which would simply turn the matter 
 over for consideration to the constituent bodies and to the next 
 Federal Council." 
 
 Prof. J. Q. Dealey: 
 
 "We distinctly oppose the retention of that clause, if I voice 
 distinctly the thought in Ehode Island. We do have already a 
 local federation in that State, organized on the broadest possible 
 basis; we intend to keep it so. If you intend in this Convention 
 to make a national organization on a narrow basis, we intend not 
 to join, I think, that national organization. We desire to retain 
 our own power to organize our local federations as we wish. We 
 
90 CHURCH FEDERATION 
 
 wish no authority vested in the national body to determine what 
 we ?hall or what we shall not include in our membership." 
 
 Rev, WiUiam H. AUbright, D. D., pastor of Pilgrim Congre- 
 gational Church, Dorchester, Mass. : 
 
 "That matter takes care of itself with reference to these breth- 
 ren; if they do not want to come in, they can please to stay out. 
 But there are two reasons, it seems to me, why we ought not to 
 adopt this matter: First, that we should make this body cumber- 
 some, because there will be throughout the country hundreds of 
 these district organizations that will want to come in, and we 
 shall have a cumbrous body of representation. Secondly, divisive 
 factors will enter in here, things that will be troublesome to us. 
 People will come into this body that under our present thought 
 of it and desire of it are not welcome here, as I feel the heartbeat 
 of this body, but they are in these local organizations and promi- 
 nent there, and for that reason I hope it will not prevail." 
 
 Eev. John J. Tigert, D. D., LL. D., Secretary of the General 
 Conference of the Methodist Episcopal Church, South, Nashville, 
 Tenn.: 
 
 "We of the South are opposed to a double standard in anything, 
 and we do not want a double basis of representation in the or- 
 ganization of this Federal Council. The single basis of represen- 
 tation of the denominations covers the whole ground; a second 
 basis introduces confusion and will end possibly in dismember- 
 ment." 
 
 Bishop C. D. Foss moved as an amendment to the amendment 
 that the words, "to the several constituent bodies," be stricken 
 out, so that the paragraph shoidd read : "The question of repre- 
 sentation of local councils shall be referred to the first meeting 
 of the Federal Council." 
 
 Dr. Ward: 
 
 "This matter was before the Business Committee, and the com- 
 mittee was very nearly divided, so far as I could understand the 
 matter. We wished to present a unanimous report, and for that 
 reason we took this action, which does not assert either principle, 
 whether we shall admit them or whether we shall not admit them. 
 We think we can safely trust the action which will be considered 
 later, and we do not think there is time here or opportunity here 
 for a full discussion of the matter. In England, as you k-now, 
 there are nine hundred local councils and everything is by local 
 
DISCUSSION OF PLAN OF FEDERATION 91 
 
 councils. We do not believe in that. The proposition that was 
 first brought before the committee was that the local councils 
 should be represented, so far as they had 25,000 members for one 
 representative. Now, that would shut out the point of having so 
 many, such an enormous number of representatives, and I think 
 such a thing as that would properly be adopted. Now if you want 
 the money, you have got to go to your local councils, you have 
 got to go to your local bodies. I want to see Maine represented, 
 I want to see New York City represented, and I believe that the 
 men that are in the local councils will be the interested ones who 
 will be active and useful in such an organization. I cannot see 
 any objection. When it comes to the mixing, — that seems to be a 
 great question, — I do not see the mixing. Th&se local councils 
 are as much ofiBcial as we are. They represent the local churches. 
 Those local churches are just as official as the supreme bodies, 
 and I declare that I can see no objection whatever on account of 
 the mixing of it, why they should not be allowed and trusted to be 
 represented in this body." 
 
 Dr. Eoberts: 
 
 "The Business Committee was somewhat divided in the first 
 place upon the question now before us, and what has been pre- 
 sented to you is in the nature of a compromise. As one member 
 of the Business Committee, I drew attention to the fact that in 
 the letter calling together this Conference the statement was 
 made, 'What we propose is a federation of denominations, to be 
 created by the denominations themselves.' Personally, I am in 
 fullest sympathy with the restricting of this movement to the 
 Christian denominations of this country. I believe that this is 
 the method of simplicity, and the method by which to secure re- 
 sults, and we can provide for these other councils, local in their 
 nature, if the need arises, as that need arises. The great thing 
 is to get these denominations together, with their solidarity, with 
 their contiauous life, and with their great influence for good. 
 God has blessed abundantly by His Spirit every denomination 
 represented upon this floor, for the growth of the Kingdom of 
 Christ and as a source of comfort and strength to individual 
 Christians. Let us use this power resident in the Churches." 
 
 The Eev. H. L. Morehouse, D. D., Corresponding Secretary of 
 the Baptist Home Missionary Society, New York : 
 
 "Mr. Chairman : Let us not get confused as to the main thing 
 
92 CHURCH FEDERATION 
 
 before us. We are not here prepared to settle the question once 
 for all whether a single or double basis of representation is desir- 
 able. There are some of us who believe that the vitality of this 
 organization depends upon its close relation to the individual 
 council, and that the constant element of constituency will lie 
 more between the local council and the general council than be- 
 tween denominations and the general council, and that the greater 
 vitality of the Federal Council depends upon its intimate relation 
 with the efficient local councils, and the power of the Federal 
 Council will depend very largely upon the presence of the most 
 experienced and able men, who know the most about the workings 
 of the local council, rather than upon men who are outside of the 
 local council. Now we are not here to settle the question whether 
 a single or a double basis is desirable. We want to thresh it out 
 in the course of the next three years. Let us take time to do it. 
 Let us consider it in aU of its aspects, as we cannot in the hurried 
 moments before us. The proposition before us is simply this: to 
 defer decision upon this matter until 1908, and take time to 
 consider it, and then if in the consensus of opinion it seems unwise 
 to have anything more than a single representation, deliberately 
 we can say so; but we cannot deliberately and judiciously say so 
 to-day." 
 
 The motion to amend by striking out the reference to con- 
 stituent bodies was lost. The motion to amend by striking out 
 the entire clause was lost. On motion the item was adopted. 
 Further consideration of the Plan of Federation was deferred 
 until the afternoon session. (See page 87.) 
 
 Upon the general theme, "What Practical Eesults May Be 
 Expected from this Conference ?" addresses were given as follows : 
 by the Kev. F. D. Power, D. D., Pastor of the First Church 
 of Christ (Disciples), Washington, D. C. (see page 476) ; by the 
 Rev. D. S. Stephens, D. D., LL. D., Chancellor of the Kansas City 
 University, Kansas City, Kan., former President of the Methodist 
 Protestant General Conference (see page 480) ; by the Rev. 
 Charles A. Dickey, D. D., LL. D., Pastor of Bethany Presbyterian 
 Church, Philadelphia, former Moderator of the Greneral Assembly 
 of the Presbyterian Church in the U. S. A. (see page 485) ; by the 
 Rev. John Baltzer, D. D., Chairman of the Board of Home Mis- 
 sions of the German Evangelical Synod, St. Louis, Mo. (see page 
 489) ; by the Rev. Amory H. Bradford, D. D., Pastor of the First 
 
DISCUSSION OF PLAN OF FEDERATION 93 
 
 Congregational Church, Montclair, N. J., former Moderator of the 
 National Council of the Congregational Churches of the United 
 States. (See page 494.) 
 
 At the close of the addresses, the chairman, Bishop Wilson, 
 spoke as follows: 
 
 "I ask the privilege of saying very briefly that I do not come 
 here simply to represent myself. If I were not conscious that 
 back of me lies a great body of loyal Methodists true to their own 
 Church, who are just as true to this principle of Federation and 
 fraternity with all the Churches of Christ, I should not be here. 
 1 stand as a representative of them, as I am sure my colleague in 
 my work and representative of the same Church, Bishop Hendrix, 
 also will say. 
 
 "I want to state once more that this matter has been deepening 
 and grooving through the years past. I believe that Methodism — 
 excuse me if it is a little egotistic — I believe that Methodism is 
 a little more fraternal and a little freer than almost any other 
 denomination. We have no barriers to cut us off from anybody 
 else that believes in Jesus Christ; anybody can come in that has 
 that fundamental faith; and we have been cultivating it not 
 simply in the formal way, but as a matter of spirit, for years 
 past, and we have come to this Conference not simply to give 
 voice to a formal statement of our relations to the great visible 
 body of the Church of Christ, but to give intense exhibition to our 
 feeling of spiritual fellowship with the whole Holy Catholic 
 Church, and we have done so. 
 
 "If there is any place on earth where the Master would be sure 
 to fulfil His promise, it would be here. 'Where two or three are 
 gathered together in my name, there am I in the midst of them,' 
 but when all the branches of His great family come together and 
 are represented before Him, you may almost see Him in the midst 
 and feel the touch of His hand upon you and hear His voice. We 
 are driven to lowliness before Him, and lift full hearts and stream- 
 ing eyes to Him. We are giving the glory to Him of our union 
 as a family, as families gathered together under one head. There 
 is no other point of union ; there is no other power that can bring 
 us together ; there is no attraction but that which finds its centre 
 and its source in 'Him for whom every family in heaven and earth 
 is named.' 
 
M CHURCH FEDERATION 
 
 "As to results in years to come. Fifty years ago this Confer- 
 ence would have been an impossibility. I remember the jealousies 
 and distrusts and alienations of those years, and I know that no- 
 body would have dreamed of entering into such a combination 
 and Conference as we have here to-day ; and I am perfectly certain 
 that in ten, twenty years to come, we shall see results that we 
 do not dream of to-day. This river is going to widen as it goes 
 out from under the temple, and it is going to fructify all soils 
 and all lands, and the day is coming when the richest harvests 
 that earth ever saw will grow up and bless all lands as the fruit 
 and result of our gathering and singing and praying here. One 
 soweth and another reapeth; we labor, and others in years to 
 come wiU enter into our labors. I shall not live to see it, but 
 before God I expect that in ten, twenty years to come, we shall 
 have results from this combination of Christian forces such as 
 have not been realized by the Church of Christ in the last two 
 centuries, and I thank God for the prospect. I need say no more. 
 The blessing of God is on the Conference and will continue to 
 follow its work in the years to come." 
 
 Communications upon "The Federation of Men's Clubs," upon 
 "Divorce," upon "The Opium and Liquor Traffic," and upon 
 "Purity" were received and referred to the Business Committee. 
 
 The Kev. Frank M. Bristol, D. D., Pastor of the Metropolitan 
 Methodist Episcopal Church, Washington, D. C, pronounced the 
 benediction. 
 
 MONDAY AFTERNOON, NOVEMBER TWENTIETH. 
 
 The Rev. A. E. Dahlman, D. D., President of the General 
 Synod of the Reformed Church in the United States, Buffalo, 
 N. Y., was introduced as the presiding officer. 
 
 The hymn, '*My Faith Looks Up to Thee," was sung. 
 
 The Rev. G. W. Johnson, D. D., Pastor of John Wesley African 
 Methodist Episcopal Zion Church, Pittsburg, Pa., read the Scrip- 
 ture selection. 
 
 Prayer was offered by the Rev. L. Call Barnes, D. D., Pastor 
 of the First Baptist Church, Worcester, Mass. 
 
 The order of business, the consideration of the Plan of Federa- 
 tion, was taken up. 
 
DISCUSSION OF PLAN OF FEDERATION 95 
 
 The sixth item was read, and, on motion, adopted. 
 The seventh item was read. Its adoption was moved and 
 seconded. 
 
 Professor J. Q. Dealey offered the following amendment: 
 
 Other Christian bodies not included in the list of organizations above 
 mentioned may become constituent members of the Federal Council, if they 
 make formal application therefor by January 1, 1907. 
 
 In explanation. Professor Dealey spoke as follows: 
 
 "There is already in existence a national federal body. That 
 body has already organized certain local federations and in the 
 constitution of that body it is provided that there shall be no 
 creedal basis for Federation, and they are already so organized 
 upon a broadly non-sectarian basis in Massachusetts, New York 
 and Ehode Island. We have members in our council of the Uni- 
 tarian and Universalist bodies. We should like to know why it is 
 when this particular Federal Council was organized it was rec- 
 ommended that invitations be not sent to these bodies when the 
 national body was organized on a purely non-sectarian basis? 
 Why did they not do it under the constitution of their organiza- 
 tion? Of course, we realize that broadly speaking they did tr\' 
 to make a platform which would include certain other denomina- 
 tions which might not have come in, if the Unitarians and the 
 ITniversalists were included; but it does seem to me that we 
 should decide distinctively and say plainly that we do not want 
 the Unitarians and Universalists within the body. If this amend- 
 ment should be passed, these two bodies could really come in by 
 making a formal notification of the fact; and while certain other 
 bodies may come in under the same arrangement, we think that 
 there could be some project easily suggested whereby really ob- 
 noxious bodies might be barred out. As it is now, they cannot 
 come in under the constitution. The constitution provides that 
 bodies that apply for admission may do so, and then by a two- 
 thirds vote of those present and of the constituent bodies they 
 may be admitted. That means that everybody applying for ad- 
 mission must have the unanimous consent. 'Two-thirds of the 
 members present' means the vote of the larger denominations 
 and 'two-thirds of the bodies present' means the vote of the 
 smaller bodies present. The effect of it, then, is to bar out the 
 two bodies already mentioned. Now, we do not care in our o'wn 
 
96 CHURCH FEDERATION 
 
 State what is done, but we do not believe that there is any real 
 reason why they should be barred out, but, if there is, we should 
 declare that it is so, as a guarantee that we intend to organize 
 on the broadest basis possible," 
 
 On motion, consideration of this item and amendment was 
 deferred until the rest of the report should be acted upon. 
 
 The eighth item was read, and, on motion, was adopted. 
 
 The ninth item was read, and was corrected by substituting in 
 paragraph three "the" for "a" before the word "President" — a 
 printer's error — and by including the Recording Secretary in the 
 Executive Committee. 
 
 Professor Dealey said: 
 
 "Mr. Chairman, I would like to make one more amendment, 
 at the end of Article No. 3, to read that 'the State Federations 
 may organize their local councils on any basis they may deem fit, 
 if it shall not be questioned by the Federal Council.' We offer 
 this because in our own State we have included two bodies not 
 represented in this plan of union and in addition we are glad to 
 include in our State federation the members of the charitable and 
 philanthropic organizations of the State. Bishop McVickar is a 
 member of our State council, not as an Episcopalian, but as a 
 member of the Temperance League. Dr. Faunce, who spoke on 
 this platform, is a member of our State council, not as a Baptist, 
 but because he is the head of Brown University. We have, in 
 other words, other organizations outside of the denominational or- 
 ganizations mentioned here, and we would like an addition to the 
 article that the local councils may form their membership as they 
 deem fit." 
 
 Dr. Eoberts: 
 
 "Mr. Chairman, I do not think that the Federal Council will 
 in the slightest degree attempt to interfere with any organization 
 such as that to which Dr. Dealey has referred. I sincerely hope 
 that this amendment will not be adopted. It is the expression 
 of a fear which is utterly groundless. The Federal Council will 
 relate itself only to such local coimcils as will willingly connect 
 themselves with it. There can be no interference with any local 
 organization. I hope we shall come clearly to the understanding 
 of that fact in all that we do here. One great right of mankind is 
 the right of freedom from interference, and T oppose this amend- 
 ment, both for the sake of the Federal Council, and for the sake of 
 
DISCUSSION OF PLAN OF FEDERATION 97 
 
 the body on whose behalf it is presented. It may be a cause of 
 friction, and unintentional friction, and that is another reason 
 why I should prefer to see it defeated." 
 
 Dr. Dealey: 
 
 "If Dr. Eoberts will agree that the substance of his remarks 
 be entered on the minutes, I shall be entirely satisfied on behalf 
 of Ehode Island." 
 
 Dr. L. Call Barnes: 
 
 "It seems that what Professor Dealey has said is quite clear 
 and feasible. There is no reasonable objection to inserting this 
 amendment, for it is simply putting in print what the Chairman 
 declares to be a fact, and lest some brethren — the brethren are 
 not all here to-day — have not the opportunity to hear our Perma- 
 nent Chairman state the matter so clearly, let us put it in black 
 and white, so that there can be no doubt about it." 
 
 Dr. Roberts: 
 
 "There are some things which ought to be taken for granted. I 
 do not see why we need to write into a Plan of Federation anything 
 that is a right of all parties — liberty, an absolute liberty of action ; 
 and there is no Church more resolute for that Liberty than the one 
 which I have the honor to serve as minister. We claim liberty, 
 but only the same liberty which we accord to others, and we do 
 not desire that anybody, anywhere, should put into a resolution 
 a liberty which exists, and which we ought to defend, if necessary, 
 to the uttermost." 
 
 The amendment was lost and on motion the item was 
 adopted. 
 
 The tenth item was read and on motion adopted. 
 
 The eleventh and last item was read. 
 
 Professor Dealey proposed to amend by inserting between 
 paragraphs two and three the following: "Nothing in the phrase- 
 ology contained in this plan of union shall be construed to imply 
 any doctrinal basis whatever, save that implied by the broadest 
 Christian unity." He said: "It seems to some of us that the 
 addition to the preamble shows that there is a plan to constitute 
 this Council on a Trinitarian basis. Now, if that is the case, let 
 us say so; if not, let us say the opposite. I think that if this 
 statement could be included in Article Four there would be no 
 question that we are organized on the broadest possible basis of 
 Christian unity." 
 
98 CHURCH FEDERATION 
 
 Dr. James M. Buckley : 
 
 "In the first place, this particular amendment is like the famous 
 wooden horse. jVobody could tell what it would bring in. 
 
 "In the next place, much is said about a doctrine. The pre- 
 amble begins, 'Whereas, in the providence of God, the time has 
 come when it seems fitting more fully to manifest the essential 
 oneness of the Christian Churches of America in Jesus Christ as 
 their Divine Lord and Saviour.' This is a Person whom we wor- 
 ship. There are in the world, and in New England in particular, 
 a large number of persons who teach that the worship of this 
 Person is idolatry, because He is a created being and not Deity. 
 
 "Mr. Chairman, no man is suitable for incorporation in this 
 body who will not join us in the singing of 'All Hail the Power 
 of Jesus' Name,' and every line in it. The theory on which I 
 consented to take part in this body was this: That it should 
 unite all who worship the Lord Jesus Christ as God. If there 
 is anyone who will not do that, then by his refusal he charges us 
 with idolatry, and the only reason that we do not charge him 
 with blasphemy is that we have the spirit of charitj'^ and admit 
 that men might take the Bible into their hands and study and 
 have such a twist in their understandings that their conscience 
 may uphold them in not consenting to the worship of Jesus Christ. 
 I have carefully read this whole Plan of Federation. My belief 
 is that it provides a basis for the union of the largest possible 
 number. As the proposition is forced upon us by one or two, I 
 here and now declare that I cannot associate in any Conference 
 of Federation as is here called for with any person who does not 
 heartily worship the Lord Jesus." 
 
 Bishop Hendrix, chairman of the Business Committee : 
 
 "The question has been raised : Is this Plan on a Trinitarian 
 basis? On behalf of the forty men representing every Church 
 in this great Federation of Christians, and after prayer and much 
 careful consideration, I most emphatically in their name say, 
 'Yes.' It was called on that basis. Its whole proceedings have 
 been conducted on that basis, and on that basis it voted this 
 morning, with only one dissenting vote, to adopt the words 'Our 
 Divine Lord and Saviour,' and the brother who did so dissent 
 was the mover of the present amendment. When in the hours 
 of deepest need, we invariably remember the Scriptures, and how 
 
DISCUSSION OF PLAN OF FEDERATION 99 
 
 the dying Stephen said, 'Lord Jesus, receive my spirit.' So we put 
 it in our hymnology : 
 
 My faith looks up to Thee, 
 Thou Lamb of Calvary. 
 
 *Save Thou me/ 'Jesus, Lover of My Soul.' There is not a 
 great hymn that is not a prayer to Christ as God, and this morn- 
 ing, when there rang out in this auditorium that grand hymn of 
 Bishop Heber's, which Tennyson loved so much, and wanted to 
 have sung over his grave at Westminster Abbey, my heart re- 
 sponded, as the Conference gathered here and sang 'Holy, Holy, 
 Holy, Ijord God Almighty.' Sir, it is that song and that prayer 
 that pervade this assembly. I answer for the conunittee: It is 
 strictly on a Trinitarian basis." 
 
 Dr. L. C. Barnes : 
 
 "As a member of the Business Committee, I want to say that 
 I heartily approve of what has just been said by the last two 
 speakers concerning the supremacy of the Lord Jesus Christ. And 
 I believe it so heartily that I would be glad to have the very few 
 who are called by His name, but do not fully accept it, come into 
 an atmosphere like this, where they will find every time such a 
 reception that they would all find it easier to accept that senti- 
 ment concerning the Divinity and supremacy of Christ. It seems 
 to me that this organization has come together not only to declare 
 what we already believe, but also, in part, at least in part, if we 
 are followers of Christ in His mission in the world, to lead other 
 people into the fellowship that is in adoration of Him; and for 
 one I confess that my fears are not so many and so deep as those 
 which others seem to cherish. I have no fear that a million 
 Presbyterians and four ot five million Baptists and five or six 
 million Methodists, and so on, and so on, should in the least be 
 harmed if a few thousand Unitarians and Universalists would be 
 willing to come into an organization with such a preamble as this. 
 I should think that we had made splendid advances in the very 
 things for which we are organized, and if men would be willing 
 to ask for admission we ought to be glad to draw them in under 
 such a preamble as that. But there are other bodies who stand 
 in a very different relation, who are numerous, and I would like, 
 for one, since according to one of our statements there is to be 
 no creedal requirement for admission here, I would like wonder- 
 
100 CHURCH FEDERATION 
 
 fully to have such representatives here as are willing to come; 
 and to have the whole Church if it were willing to ask for admis- 
 sion, to come, b}^ its representatives, to a great body that names 
 the name of Christ, and who believe enough; — as a Bishop of one 
 of the great Methodist Churches said on this platform concerning 
 our negro brethren — 'they believe, if anything, too much.' I 
 would like to have the way open, if at any time in the next hun- 
 dred years or less, our Eoman Catholic friends, who believe in 
 the Divinity of our Lord Jesus Christ as profoundly as we do, who 
 believe all that we do, only a great deal more, and we think far 
 too much — I would like to have the door left open, so that if any 
 man at any time, who has any inclination to follow Christ, should 
 ask for admission to this body with its great and overflowing 
 majority of people who are devoted to Jesus Christ, we could 
 welcome him here, and thus perform a part of the purpose for 
 which we exist." 
 
 Dr. Roberts: 
 
 "Let me draw to the attention of the delegates that the way will 
 be open for this, when we shall have adopted item No. 7, but 
 there is one thing as chairman of the Executive Committee, which 
 made arrangements for this gathering, which it is necessary that 
 I should again emphasize. The original resolution which em- 
 powered the Executive Committee to proceed with its work speci- 
 fied that the Conference was to be composed of representatives of 
 the Churches holding evangelical doctrines. Now, no one knows 
 the amount of difficulty that was involved in the preliminary ar- 
 rangements for such a Conference as this present one, except those 
 actually in the work. We have succeeded in bringing here together 
 thirty different Christian denominational Churches, among which 
 — this is the truth — as to their relation one to another, there is 
 an absolute harmony. Brethren, I beseech you, let us hold that 
 situation as it is. If you pass any of these amendments, I say 
 to you that I know you will introduce elements of discord. Let 
 us maintain the harmonj'- that we have attained, and as to other 
 Christian bodies, let the future take care of them and the breth- 
 ren who three years hence will have the bearing of the burdens 
 which now are upon us. I hope with all my heart that there will 
 be no disturbance in any way whatsoever of the unity which in 
 this hour exists." 
 
 The amendment was lost. 
 
ADOPTION OF PLAN OF FEDERATION 101 
 
 It was moved and seconded that the last paragraph in this 
 item be amended, so as to provide that the National Federation 
 of Churches and Christian Workers should be empowered to call 
 a conference in 1908, even though two-thirds of the constituent 
 bodies should fail to approve and adopt the Plan now under con- 
 sideration. 
 
 The motion did not prevail. 
 
 The seventh item, action upon which had been deferred, was 
 taken up. 
 
 The motion to amend was lost. 
 
 On motion, item seven was adopted. 
 
 Bishop Hendrix: 
 
 "As Chairman of the Business Committee, it now becomes my 
 duty and great pleasure to move the adoption of the paper as a 
 whole. You have adopted it item by item. Permit me to express 
 the profoundest gratitude for the outcome of the deliberations 
 of this large committee, and of the unanimous concurrence of this 
 body in their conclusion. We are much impressed that the mem- 
 bers of the Executive Committee and of the Business Committee 
 reached such a unanimous conclusion. That speaks of the 
 advantages of union. I know that there are myriads during 
 these past ten days who have been praying throughout this great 
 land that the representatives of eighteen million Christians should 
 more and more be one. I move, sir, the adoption of the report 
 as a whole." 
 
 The Chairman: 
 
 "It is moved and seconded to adopt the report as a whole." 
 
 Dr. Dealey: 
 
 "As I presume that I shall be the only man to vote against this 
 report as a whole, I desire to have on record the following, in view 
 of the fact that the number of ministers in this Conference largely 
 exceeds that of the laymen : Should any important matter like this 
 be settled without the concurrent voices of the laity and the clergy ?" 
 
 The report as a whole was adopted by a rising vote. Professor 
 Dealey alone voting in the negative. 
 
 The declaration of the vote was followed by loud and pro- 
 longed applause. The doxolog}' was sung, and Dr. Roberts, at 
 the request of the chairman, led the Conference in a prayer of 
 thanksgiving. 
 
102 CHURCH FEDERATION 
 
 The general subject of the programme for the session was "A 
 United Church and Evangelization." Before the introduction of 
 the speakers, Dr. Eoberts said : 
 
 "As Permanent Chairman of the Conference, I desire to say 
 that we have had to-day a larger attendance of delegates than at 
 any time at the meetings of this Conference. We are to be con- 
 gratulated upon the fact. Usually in great conventions like this, 
 the delegates begin to separate after the end of the first week. 
 There are more here to-day than there have been at any time 
 previous, and may the attendance increase to-morrow !" 
 
 The following addresses were delivered: 
 
 On "The Evangelization of American Cities," by the Rev. 
 Frank Mason North, D. D., Corresponding Secretary of the New 
 York City Church Extension and Missionary Society of the Meth- 
 odist Episcopal Church, and of the National City Evangelization 
 Union, New York. (See page 501.) 
 
 On "The Inner Mission of the German Churches," by the Rev. 
 C. Armand Miller, D. D., Pastor of Holy Trinity Lutheran Church, 
 New York. (See page 509.) 
 
 On "The Work of Evangelization Among the Negroes," by the 
 Rev. W. B. Derrick, D. D., LL. D., Bishop of the African Metho- 
 dist Episcopal Church, Brooklyn, N. Y. (See page 520.) 
 
 The hymn, "All Hail the Power of Jesus' Name," was simg. 
 
 The general theme was continued by an address on "Interde- 
 nominational Evangelistic Work," by the Rev. J. Wilbur Chap- 
 man, D. D., Corresponding Secretary of the Special Committee 
 on Evangelistic Work of the General Assembly of the Presby- 
 terian Church in the United States of America. (See page 525.) 
 
 The hymn, "Blest Be the Tie That Binds," was sung. 
 
 The same subject was then discussed in an address by the 
 Rev. Newell Dwight Hillis, D. D., Pastor of Plymouth Church, 
 Brooklyn, Chairman of the Committee on Evangelistic Work of 
 the National Council of Congregational Churches in the United 
 States. (See page 528.) 
 
 Prayer was offered by Bishop Eugene R. Hendrix. 
 
 It was voted that the name of the Rev. J. B. Calvert, D. D., 
 be substituted for that of President W. H. P. Faunce, D. D., re- 
 signed, on the Committee of Correspondence. 
 
 The following resolutions were received and referred to the 
 Business Committee: on "The Week of Prayer," on "Cooperation 
 
PROCEEDINGS OF THE CONFERENCE 103 
 
 with the Press," on "The Lord's Prayer," on "Prohibition and Me- 
 morial to Congress." 
 
 The benediction was pronounced by the Kev. Henry M. King, 
 D. D., Pastor of the First Baptist Church, Providence, R. I. 
 
 MONDAY EVENING, NOVEMBER TWENTIETH. 
 
 The musical service consisted of the following hymns : "Stand 
 Up, Stand Up for Jesus," "Come, Thou Almighty King" and "On- 
 ward, Christian Soldiers." 
 
 The Permanent Chairman introduced as the presiding officer 
 the Rev. Thomas B. Tumbull, D. D., the chairman of the dele- 
 gation from the United Presbyterian Church, Philadelphia, Pa. 
 
 The reading of the Scriptures (Romans 13) was by the 
 Right Rev. Thomas A. Jaggar, D. D., Bishop of the Protestant 
 Episcopal Church, Boston, Mass. The Rev. Charles 0. Day, 
 D. D., President of the Faculty of the Andover Theological Semi- 
 nary, Andover, Mass., offered prayer. 
 
 Upon the general theme, "A United Church and the National 
 Life," addresses were made as follows : 
 
 On "The Popular Conscience," by the Honorable Peter S. 
 Grosscup (Lutheran), Judge of the United States Circuit Court, 
 Chicago, 111. (See page 537.) 
 
 On "Law and Justice," by the Honorable David J. Brewer 
 (Congregational), Associate Justice of the Supreme Court of the 
 United States, Washington, D. C. (See page 547.) 
 
 On "Government by the People," by Professor Henry Wade 
 Rogers, LL. D. (Methodist Episcopal), Dean of the Law School 
 of Yale University, New Haven, Conn. (See page 554.) 
 
 The hymn "America" was sung. 
 
 The Rev. Cyrus D. Foss, D. D., LL. D., Bishop of the Method- 
 ist Episcopal Church, Philadelphia, Pa., pronoimced the bene- 
 diction. 
 
 TUESDAY MORNING, NOVEMBER TWENTY-FIRST. 
 
 The Rev. James M. Farrar, D. D., Pastor of the First Re- 
 formed Church, Brooklyn, N. Y., President of the General Synod 
 of the Reformed Church in America, presided to the close of the 
 
104 CHURCH FEDERATION 
 
 first part of the session, when the Rev. M. H. Hutton, D. D., Pastor 
 of the Second Keformed Church, New Brunswick, N. J., President 
 of the Board of Foreign Missions of the Reformed Church in 
 America, took the chair. 
 
 After the singing of the hymn, '-'Hail to the Lord's Anointed/" 
 the Rev. Bradford P. Ra}Tnond, D. D., LL. D., President of 
 Wesleyan University, Middletown, Conn., read the Seventieth 
 Psalm. Prayer was offered by the Rev. A. H. Lewis, D. D. 
 (Seventh Day Baptist), Editor of the '-'Sabbath Recorder," Plain- 
 field, N. J. 
 
 The minutes of Monday, November 20, were read and ap- 
 proved. 
 
 The following resolutions were received and referred to the 
 Business Committee: "Empowering the Executive Committee to 
 Relate Women's Federations to the Federal Council," "On Negro 
 Evangelization," "On the John C. Martin Fund." 
 
 Upon recommendation of the Committee on Correspondence 
 the following reply to the letter of the Lord Bishop of Ripon was 
 adopted : 
 
 To the Right Reverend William Boyd Cari^enter, the Lord Bishop of 
 
 Ripon, England: 
 
 The Inter-Church Conference on Federation, assembled in session 
 in the City of New York, November 15-21, 1905, responds most cordially 
 to your Christian salutations. 
 
 We make no doubt that the harmony which has prevailed and 
 the unanimity with which results have been reached are in answer 
 to the prayers of yourself and others who hold the truth in the unity 
 of the spirit and in the bond of peace. May the blessing of our 
 common Lord, Jesus Christ, rest richly upon you and the Church 
 which you represent. 
 
 The Committee on Correspondence, through its chairman, 
 the Rev. John J. Tigert, D. D., LL. D., submitted the draft of a 
 communication to be sent to the several Churches enumerated in 
 the Plan of Federation, which was amended by the insertion of a 
 paragraph concerning the election of delegates and adopted as thus 
 amended : 
 
 The Inter-Church Conference on Federation, assembled in the City 
 of New- York, to the {here insert name of church), greeting, in the 
 name of Jesus Christ, our Divine Lord and Saviour: 
 
 It is our privilege formally to announce to you that, through the 
 leadership of the Holy Spirit, the evangelical Churches of America 
 
REPORT OF COMMITTEE ON CORRESPONDENCE 105 
 
 represented in this Conference, have at length realized that for which 
 they have long devoutly prayed, namely, the perfection of a Plan 
 of Federation in Christian service, by which they may the better mani- 
 fest the unity of Christ's Church and extend the Kingdom of God. 
 
 The National Federation of Churches and Christian Workers, at 
 its session in Washington, D. C, February 4 and 5, 1902, adopted a 
 resolution "That a Committee of Correspondence be appointed to act 
 in behalf of the Federation in requesting the highest ecclesiastical 
 or advisory Boards of the evangelical denominations in our country 
 to appoint representative delegates to a Conference to be held in the 
 autumn of 1905." The intention from the beginning, it will be seen, 
 was to seek the Federation of evangelical Churches only, already 
 In fraternal relations and in substantial agreement as to fundamental 
 Christian doctrines. In reply to the Letter of Invitation sent out by 
 the Committee, an affirmative response was received from twenty-eight 
 denominations, which are represented by their duly appointed dele- 
 gates in the Inter-Church Conference on Federation, sitting in the 
 City of New York, November 15-21, 1905. This Conference is, there- 
 fore, no voluntary gathering of individuals or of societies, but a meet- 
 ing of the appointed delegates of the participating Churches. The 
 action of the Conference, reached with approximate unanimity, and 
 with many expressions of essential unity in the one Divine Master 
 ar 1 Lord, who so evidently presided over the deliberations of an 
 assembly where all stood on the common level of brethren, is accord- 
 ingly communicated for approval to the supreme governing or advisory 
 bodies of the denominations concerned. 
 
 In communicating to you the Plan of Federation, recommended 
 for adoption by the constituent Christian bodies, we desire to draw 
 your attention to the fact that the Plan was prepared with great 
 care and deliberation by a large committee of forty members, on 
 which all the Chiu-ches uniting in the Inter-Church Conference on 
 Federation were represented. The Report came before the Confer- 
 ence as the unanimous recommendation of this large and wise com- 
 mittee, and, after careful consideration in several sessions of tlie 
 Conference, was, with slight modification, adopted with great cordiality 
 and a unanimity broken by but one dissenting voice. The Conference 
 is hopeful that the conclusions thus harmoniously reached by the dele- 
 gates of the Churches may prove the happy augury of like action on 
 the part of the constituent Churches to which this communication 
 is sent. 
 
 Allow us to say that from the beginning to the close of our sittings 
 the spirit of Christian brotherhood and the sense of oneness in our 
 common Lord have ruled the intercourse and consultations of the 
 delegates of the Churches. In the moment of the adoption of the 
 Plan of Federation, now submittod for your ratification, the hearts 
 of all flowed together as the heart of one man, and the Conference 
 spontaneously united in singing "Praise God from whom all blessings 
 flow." 
 
 Since the beginning of our Conference there has been a manifest 
 Oneness of conviction on the need of Federation, that the Church 
 
106 CHVRGE FEDERATION 
 
 might array her united forces against the gigantic evils of the times. 
 Only with united voice and by concerted action can the Church suc- 
 cessfully antagonize such evils as the liquor traffic, unscriptural divorce, 
 desecration of the Lord's Day, and the social evil ; or can she hope 
 to solve such problems as arise out of the needs of city evangelization, 
 the relations of capital and labor and the influx of foreign immi- 
 gration. Accordingly, the labors of the Conference have been directed 
 throughout to devising a practicable Plan of Federation through which 
 all these and other desirable and urgent ends may be achieved. This 
 Plan, the best that the wisdom of your delegates could frame, is now 
 submitted to you with the confident belief that the favorable action 
 of the constituent bodies thereupon will be an important forward step 
 in unifying the Churches and making them more effective against 
 the common foe. 
 
 When your body shall have taken action on the Plan of Federa- 
 tion, a copy of which is appended to this communication, it is respect- 
 fully requested that your Secretary shall forward an attested copy 
 of said action to the Rev. Elias B. Sanford, D. D., Secretary, 81 Bible 
 House, New York, N. Y. 
 
 We further request that, immediately upon the approval of the 
 Plan of Federation, you will elect your delegates, with alternates, to 
 the Federal Council, and forward to the Secretary their names and 
 postoffice addresses. 
 
 We trust that we are not overbold, brethren, in interpreting the 
 significant unanimity of this Conference to mean that Christians of 
 the several communions are nearer than ever before to their common 
 Lord; and we pray that, speaking the truth in love, we may continue 
 to grow up into Him in all things who is the Head, even Christ; from 
 whom the whole body fitly joined together and compacted by that 
 which every joint supplieth, according to the effectual working In the 
 measure of every part, maketh increase of the body unto the edify- 
 ing of itself in love. 
 
 On behalf of the Committee on Correspondence, 
 
 JOHN J. TIGERT, Chairman. 
 J. E. CLARKE, Secretary. 
 
 On motion it was voted that this letter should be signed by 
 the Permanent Chairman and the Chief Secretary, and that the 
 names of the Committee on Correspondence and the names of all 
 the delegates of the Conference be appended. 
 
 Upon recommendation of the Business Committee, reporting 
 through its secretary, the Eev. B. D. Lord, D. D., the following 
 resolutions were adopted: 
 
 Resolved, That the Executive Committee of the National Federa- 
 tion of Churches and Christian Workers is hereby requested and 
 authorized to act for this Inter-Church Conference as the organizing 
 committee, to carry forward the work made necessary by the adojH 
 
RESOLUTIONS 107 
 
 tioa of the Plan of Federation, report to be made to the Federal Council 
 in 1908. 
 
 Resolved, That there be nominated by the Conference for addition 
 to the membership of the Executive Committee one representative for 
 each of the constituent bodies not now represented thereon. 
 
 Resolved, That the Executive Committee be and hereby is author- 
 ized to appeal to the Churches for funds wherewith to meet the 
 necessary expenses of the work. 
 
 The Kev. L. Call Barnes, D. D., Chairman of the Sub-Com- 
 mittee on Eesolutions, reported from the Business Committee the 
 following series of resolutions for the consideration of the Confer- 
 ence: 
 
 RESOLUTIONS. 
 
 In the nature of the case this first Inter-Church Conference on 
 Federation has been devoted mainly to self-discovery and organization. 
 The specific endeavors which it is to further require time and wide, 
 careful study for their precise formulation. But we cannot well sep- 
 arate without making a concise and positive afiirmation on some of 
 the subjects which have occupied the favorable attention of the Con- 
 ference, especially on those which are most fundamental and on some 
 which are most pressing at the present time. 
 
 We recommend that the rest of the resolutions which have been 
 offered be referred to the Committee on Correspondence for further 
 consideration. For immediate adoption we recommend the following: 
 
 I. CONCERNING THE FAMILY. 
 
 Whereas, The foundation of all society is the family : 
 
 Resolved, (a) That we urge upon parents the supreme importance 
 
 of family religion, including the careful religious education of the 
 
 young ; 
 
 (6) That we urge upon law-makers the need of uniform divorce 
 
 laws and that these laws shall conform to a high standard ; 
 
 (c) That we urge upon officiating ministers the strict observance 
 of New Testament ideals as to marriage and remarriage ; 
 
 (d) That in the interest of the family — as well as of general social 
 order and individual welfare — we urge upon those who make laws and 
 upon those whose duty it is to enforce the laws that the manufacture 
 and sale of intoxicating liquors as a beverage should be restricted to 
 the utmost limit righteously enforceable; 
 
 (e) That this principle applies with peculiar emphasis to the abo- 
 riginal wards of our Nation and to undeveloped and susceptible races 
 iu other lands where we sustain commercial relations. 
 
 II. CONCERNING THE SOCIAL ORDER. 
 Wheeeas, In the Divine order of things there can be no discord 
 between labor and the accumulated results of labor known as capital : 
 
108 CHURCH FEDERATION 
 
 Resolved, (a) That private capital in every instance ought to be 
 administered as a sacred trust for the common weal, — this not merely 
 in the distribution of surplus wealth, but also in all the active, pro- 
 ductive uses of capital, the law of God requiring not only beneficence 
 instead of corrupting extravagance, but also instead of gi-eedy produc- 
 tion, productive activities conducted on lines most considerate of the 
 ultimate well-being of the whole community and the immediate welfare 
 of the immediate workers; 
 
 (b) That each party in the complex whole of society must patiently 
 endeavor to appreciate others and to cooperate with all in creating by 
 evolution the best social system and complete social harmony: 
 
 (c) That we see in the numerous revelations of "graft" in many 
 high places of business and politics the system of a widespread commer- 
 cialism which Jesus called "covetousness" and condemned more severely 
 than any other vice, and which has in our time sanctioned many 
 customs that are not only wicked, but criminal ; and we urge that, while 
 public indignation is aflame, all unrighteous political and commercial 
 customs of rich and poor shall be brought to the bar of conscience by 
 faithful preachers, teachers and publicists, and especially that the 
 pernicious doctrine that "corporations have no souls" shall be set aside 
 for Milton's great teaching that nations, and therefore parties, and all 
 associations, are "moral persons," to the end that the highest standards 
 of honor and honesty that men set for themselves in individual action 
 may be maintained also when they act together, whether in religion or 
 business or politics; 
 
 (d) "We believe the manifold and often disguised forms of popular 
 gambling, now in vogue, especially betting on elections and on college 
 games, and the use of* (valuable) prizes in social games, should prompt 
 the churches to increase warnings and instruction on the subject, that 
 all may know, in the words of the New York Supreme Court, that 
 "Whenever it is determined by chance, what or how much one gets for 
 his money, it is a lottery," and also that the essence of the sin of 
 gambling consists in trifling with the sacred trust of property, and In 
 the getting of something of value in a business transaction without 
 a fair exchange; 
 
 (e) That In the enactment and enforcement of laws against Im- 
 purity we believe the great saying of Gladstone should be decisive, that 
 "It Is the purpose of the law to make it as hard as possible to do 
 wrong, and as easy as possible to do right," and this principle, as well 
 as the results of experience, we believe to be against all schemes of 
 segregation and regulation, and that in the words of President Roose- 
 velt, "the only way to reduce the consequences of this vice Is to reduce 
 the vice," which can be accomplished liy educating our youth In the 
 laws of purity and by protecting them against the foul literature and 
 pictures and shows that corrupt the chambers of imagery and kindle 
 the flames of a passion intended for pure and noble purposes. 
 
 ♦See page 110. 
 
RESOLUTIONS 109 
 
 III. CONCERNING EDUCATION. 
 
 Whebeas, The future is to be made by the rising generation : 
 Resolved, That educational institutions and curricula of every 
 grade, both public and private, should make their paramount interest 
 the cultivation of efficient moral character. "One Ideal is vporth more 
 than twenty ideas." 
 
 IV. CONCERNING RELIGIOUS ACTIVITIES. 
 
 Whebeas, The introduction of the spirit of Jesus Christ into all 
 human life is our one comprehensive and united aim : 
 
 Resolved, (c) That in pushing the frontiers of the Kingdom of 
 Heaven on earth we earnestly urge all missionary bodies for work both 
 at home and abroad that they establish methods of comity and co- 
 operation, where they are not already begun, and in all cases carry out 
 such methods to the fullest degree practicable; 
 
 (ft) That we urge upon the local churches that the same principles 
 of comity and cooperation should be put in practice through the co- 
 operative parish plan or similar ways of working together; 
 
 (c) That having already learned to combine our Christian en- 
 deavors along many lines without impairing the efficiency of the distinc- 
 tive truths which we feel ourselves severally commissioned to em- 
 phasize, but rather enlarging the field of these distinctive missions, the 
 time has now come to put redoubled devotion and united energy into 
 the three supreme lines of service common to all, namely, evangeliza- 
 tion. Christian education and ministration. 
 
 V. CONCERNING INTERNATIONAL AFFAIRS. 
 
 Whebeas, This Conference has already taken action on the human- 
 itarian emergency in Russia ; and 
 
 Whebeas, This Inter-Church Conference, composed of delegates 
 appointed by different denominations comprising a vast majority of 
 Christian communicants in America, recalls that profound satisfaction 
 awakened twenty years ago in all Christian hearts by the announce- 
 ment that, with the solemn sanction of a Congress of Nations, a great 
 work in the interests of humanity had been entered upon in the Congo 
 River Basin of Africa, under the leadership of King Leopold II of 
 Belgium ; and, 
 
 Whebeas, In some way contrary to the original purpose, as an- 
 nounced to the world, great and terrible wrongs have transpired and 
 have at last become evident beyond doubt in the mind of the whole 
 civilized world: 
 
 Resolved, (a) That we earnestly insist in the name of Christ and 
 of the human race for which He sacrificed His life, that nothing less 
 than the immediate, thorough-going and permanent righting of these 
 tragic wrongs can satisfy the common conscience of Christendom ; 
 
110 CHURCH FEDERATION 
 
 (&) That we urge that the facts of the existing situation should 
 be investigated by a tribunal beyond suspicion of partiality, created by 
 the Powers through whose action the Congo State has its being ; 
 
 (c) That in view of the prominent part borne by the United States 
 in the recognition of the Congo State, we urge that our Government 
 should take action for the promotion of this international inquiry. 
 
 On behalf of the Business Committee. 
 
 L. CALL BARNES, 
 Chairman of the Sub-Committee on Resolutions. 
 
 It was moved by the Rev. W. H. Allbright, D. D., Pastor of 
 Pl3maouth Congregational Church, Dorchester, Ma§s., that in divis- 
 ion two, sub-section (c) of the resolutions, the word "dishonesty" 
 be substituted for the word "graft." The motion was seconded 
 and, after discussion, was lost by a rising vote. It was voted, 
 after discussion, to strike out in division two, sub-section (d) the 
 word "valuable" in the sentence "and the use of valuable prizes in 
 social games." This was done by a rising vote. 
 
 The reading of the resolution upon the temperance question 
 was called for. (Division one, sub-sections (d) and (e).) It was 
 moved by the Rev. John Galbraith, D. D. (Methodist Episcopal), 
 Presiding Elder of the Boston District, New England Conference, 
 that the resolution be so amended as to urge "the destruction 
 of the licensed liquor traffic." The motion was seconded. After 
 discussion it was moved by the Rev. George Elliott, D. D., Pastor 
 of Central Methodist Episcopal Church, Detroit, Mich., that this 
 portion of the report be recommitted. The motion was seconded 
 and, after further discussion, was lost. The chairman, under- 
 standing that the motion to amend had been withdrawn, put the 
 motion upon the adoption of the report as a whole, and the 
 motion prevailed. 
 
 Permanent Chairman Roberts requested the several delega- 
 tions from the bodies not now represented on the organiziag com- 
 mittee, provided for by recent resolution of the Conference, to 
 make their nominations and report the same at the close of the 
 morning session. 
 
 Under the general theme, "A United Church and Christian 
 Progress," the following addresses were made: 
 
 On "Ecclesiastical Fraternity," by the Rev. S. Parkes Cadman, 
 D. D., Pastor of Central Congregational Church, Brooklyn, N. Y. 
 (See page 567.) 
 
E00LE8IA8TWAL FRATERNITY 111 
 
 On "Missionary Activity," by the Eev. J. Eoss Stevenson, 
 D. D., Pastor of Fifth Avenue Presbyterian Church, New York. 
 (See page 575.) 
 
 On "World Conquest," by the Eev. Charles Cuthbert Hall, 
 D. D., LL. D., President of Union Theological Seminary, New 
 York. (See page 580.) 
 
 The address on "Social Eedemption" was not delivered, owing 
 to the absence of the speaker, the Eev. Ernest M. Stires, D. D., 
 Eector of St. Thomas's Church, New York. 
 
 The Eev. James M. Buckley, D. D., LL. L>., in discussion of the 
 general theme, said: "Mr. President, I speak in part lest tliis 
 most important subject should not have a representation except 
 among those prepared and announced, but not without thoughts 
 which have been engendered while listening to these three most 
 remarkable and equally satisfactory addresses. In the last ad- 
 dress the ascent and the descent in the liighest sense of both 
 worlds have been reached. The bedrock was that on which the 
 speaker stood, and he carried us, after the manner of the Scrip- 
 tures, step by step up into the very centre of our spiritual heaven. 
 
 "With regard to ecclesiastical fraternity: The first thing that 
 crystallized it was the Evangelical Alliance and what immediately 
 preceded, looking toward it. The next thing on a large scale 
 in this country was the establishment and marvelous spread of 
 the Young Men's Christian Association, which was followed by 
 the great general revival of 1857 and 1858. In that revival there 
 was more melting of exterior icy obstacles to unity than there had 
 been before. I see no more difficulty, with the most absolute de- 
 votion to our fundamental denominational differences, in main- 
 taining the spirit of true heart-union than in anything else re- 
 quired of Christians. Wherever there is actually sectarian 
 bigotry it depends not upon the subjects discussed, but upon the 
 dispositional nature of the debater and the effects of rhetorical 
 heat. Anywhere, a man who becomes heated with his own 
 rhetoric, even on the Christian doctrine that love is 'the greatest 
 thing in the world,' can be bitter. A minister speaking in Eng- 
 land on faith, hope and love, heated himself so much that when 
 a woman cried out, '1 believe it,' he turned on her and said: 
 'Woman, you must believe it or be damned.' There is a certain 
 sickishness of union. It was rebuked in Plainfield some years 
 ago. A worthy pastor, an extremely gushing speaker at times, 
 
112 CHURCH FEDERATION 
 
 at the close of a meeting where all denominations were repre- 
 sented, said: 'Why can't we come together organically? What 
 separates the Episcopalians from the rest of us? Only a theory 
 of orders and a liturgy. What separates the Presbyterians ? Only 
 a system of government and some metaphysical distinctions. What 
 separates the Methodists from them? Only their itinerancy and 
 some of their too "easy admission" movements and the idea that 
 some people can fall.' The audience was getting sick of such 
 eentimentality. His next allusion was to the Baptists. 'What 
 separates the Baptists from us? Nothing but a stream of 
 water.' At that point a well knovm Baptist minister arose and 
 said : *If that is all, we will meet you half way!' 
 
 "1 was in a Negro assembly in Eichmond, Va., in 1869. The 
 Baptists were there and the Methodists were there. The brother 
 in charge rose, an expansive man in size, and extending his arms 
 said : 'Brethren, we can't see eye to eye, but, thank God, we 
 can see heart to heart.' 
 
 "In Stamford, Conn., a union meeting was held in the Con- 
 gregational Church, all evangelical denominations being repre- 
 sented there. Some one made a sectarian intimation, and up rose 
 a stranger and made this speech: 'Mr. Chairman, May I, a High 
 Churchman, just over from England, be allowed to speak?' 
 
 " 'Certainly,' said the chairman ; 'any man who loves God and 
 hopes to promote the cause by what he says can speak in this 
 meeting.' 
 
 " 'Well,' said he, 'if I were to get into an argument with you 
 we could not stay here. I do not believe your ideas are right 
 unless you are a High Churchman. But I want to lay down a 
 proposition on which we can all agree everywhere and under all 
 circumstances.' Where he got his poetry I do not know, but 
 he delivered himself of this : 
 
 'When do Christians all agree 
 
 And their distinctions fall? 
 When nothing in themselves they see, 
 
 And Christ is all in all.' 
 
 The Committee on Correspondence made its final report 
 through its secretary, the Eev. James E. Clarke. On its recommen- 
 dation the following resolutions were adopted: 
 
 First — Concerning sympathy with the Free Churches of Eng- 
 land. 
 
REV. E. B. SANKOKI). J).l) 
 
 REV. KERR BOYCE TUPPER, D.D., LL.D. 
 
 REV. JOACHIM ELMENDORF, D.D. REV. -TOIIN J. TIGERT, D.D., LL.D 
 
REPORT OF COMMITTEE ON CORRESPONDENCE 113 
 
 Whekeas, All bodies of Christians in tlais country find it greatly 
 to the advantage of the cause of Christ to be entirely free from 
 control by the State or disparagement in connection therewith, 
 
 Resolved, That we hereby express our profound sympathy with 
 the Free Churches of England in their present sufferings and struggles 
 in behalf of this principle. 
 
 Second — Concerning prohibition in the Indian Territory. 
 
 Whereas, The Indian Territory, either separately or in connec- 
 tion with Oklahoma, is likely soon to be admitted as a State, and 
 
 Wheeeas, During the seventy-three years the Indians have been 
 the wards of the Federal government, that government has protected 
 them by a strict prohibition of the traflBc among them in intoxicating 
 liquors; and. 
 
 Whereas, The five civilized tribes agreed to the surrender of 
 their tribal organization and the allotment of their lands only after 
 a pledge had been made to them by the United States that such 
 prohibition should be continued, which agreement is still binding upon 
 the American people; therefore, be it 
 
 Resolved, That this Inter-Church Conference on Federation respect- 
 fully reminds the Congress of the United States of this obligation 
 and insists that no State constitution covering the Indian Territory 
 shall he accepted, unless such constitution contains adequate provision 
 for the prohibition of the liquor traflSc within the proposed State. 
 
 Third — Concerning cooperation with the press. 
 
 This Conference, representing, as it does, by official delegates, 
 eighteen million communicant members of the Protestant Churches of 
 America and adherents to an equal number, wishes to recognize the 
 favorable and sympathetic attitude of the newspaper press of America 
 toward the interests of religion. We view with profound gratification 
 the splendidly increasing trend of the newspaper world toward a fuller, 
 more accurate and more appreciative treatment of the news of the 
 Churches, both local and general. We hail as one of the promising signs 
 of the times the fact that many daily newspapers — and their number 
 appears to be increasing — so fully realize their high mission as public 
 teachers and as servants of humanity that they habitually publish edi- 
 torial treatment of great religious and moral questions, in addition to 
 frequent special articles on religious subjects. 
 
 The Christian people of America want to cooperate with the power- 
 ful press. We want the press to cooperate with us. The importance of 
 churchgoers as a leading class, comprising as they do more than half 
 the population of the country, doubtless warrants us in expressing this 
 desire. 
 
 In thus declaring ourselves, we believe we voice the sincere convic- 
 tion of our constituency, which is also the larger part of the constitu- 
 ency of the press. 
 
114 CHURCH FEDERATION 
 
 We request the Permanent Chairman of this Conference to send 
 this resolution, with an appropriate letter, to the leading daily papers 
 and to the Associated Press. 
 
 The Committee concluded its report as follows : 
 
 Concerning the other papers referred to us or given in the sessions, 
 the subjects presented have either been already covered by the report of 
 the Business Committee or lie entirely outside of the jurisdiction of a 
 Committee on Correspondence. We, therefore, make no report on them, 
 save to recommend that they be referred to the Federal Council with the 
 request that that body be urged to give special attention to the impor- 
 tance of cooperation in the evangelization and education of the colored 
 citizens of the United States. 
 
 On behalf of the Committee on Correspondence, 
 
 JOHN J. TIGERT, Chairman. 
 JAMES E. CLARKE. Secretary. 
 
 On motion the report of the Committee on Correspondence, as 
 a whole, was adopted. 
 
 A communication from the Rev. J. F. Burnett, D. D., Secre- 
 tary of the American Christian Convention, Muncie, Ind., was 
 received and referred to the Business Committee. 
 
 The benediction was pronounced by the Rev. George Wylie 
 Clinton, D. D., Bishop of the African Methodist Episcopal 
 Church, Charlotte, N. C. 
 
 TUESDAY AFTERNOOX, NOVEMBER TWENTY-FIRST. 
 
 The Permanent Chairman called the Conference to order. 
 The hymn, "Stand Up, Stand Up for Jesus," was sung. The 
 Rev. John J. Tigert, D. D., of the Methodist Episcopal Church, 
 South, read the Scriptures (Isaiah -40). Prayer was offered by 
 the Rev. Wayland Hoyt, D. D., LL. D., Pastor of the Memorial 
 Baptist Church, Philadelphia, Pa. The minutes of the morning 
 session were read by the Rev. Asher Anderson, D. D., one of the 
 secretaries, and approved by the Conference. 
 
 On motion of the Rev. Frank Mason North, D. D., it was voted 
 that the secretaries be empowered to complete the minutes and 
 that they be printed under the direction of the Executive Com- 
 mittee. 
 
 The Business Committee, through its secretary, the Rev. R. D. 
 Lord, D. D., recommended for adoption the following greeting to 
 foreign missionaries, which was adopted: 
 
RESOLUTIONS 115 
 
 The Inter-Church Conference on Federation in session in New 
 Yorli City, November 15-21, 1905:— 
 
 To the Missionaries of all the Bodies constituting this Confer- 
 ence: Grace, mercy, and peace be multiplied. We greet you in the 
 common faith and service of our Lord Jesus Christ. 
 
 We rejoice in the Christian unity manifested on so many foreign 
 mission fields — an encouragement and inspiration to us here, as we 
 strive together for cooperation and unity in the faith once delivered 
 to the saints. 
 
 We send you our sympathies in your manifold and difficult labors. 
 We pray that you may have abxiudant success in your various fields, 
 comfort in all your trials, and that the joy of the Lord may ever be 
 your strength. 
 
 A resolution, presented by the Rev. Eugene H. Pearce, D. D., 
 Pastor of the Methodist Episcopal Church, South, Danville, Ky., 
 and others, was received and referred to the Executive Committee 
 with power. 
 
 The resolution was read by the secretary, as follows : 
 
 Resolved, (1) That in order to the wider circulation of the 
 proceedings of this body, in addition to the publication of the single 
 volume heretofore authorized, it is hereby respectfully recommended 
 that the Plan of Federation as adopted by this Conference be pub- 
 lished separately in pamphlet form, together with the names of the 
 Churches represented in such Federation, with the names of the 
 regular and reserved delegates appointed thereto, the postoffice ad- 
 dresses of such delegates and their Church relations. 
 
 (2) That this pamphlet literature is earnestly commended for cir- 
 culation among the ministry and membership constituting the Churches 
 of this Federation. 
 
 (3) That the Executive Committee be requested to provide for the 
 publication of said pamphlet at the lowest practicable cost. 
 
 In the absence of the chairman of the afternoon, on motion of 
 Bishop E. R. Hendrix, the Permanent Chairman was chosen to 
 preside. 
 
 The general subject, "The Kingdom of God the Transcendent 
 Aim of a United Church," was treated in the following addresses. 
 After the singing of the hymn, ''The Church's One Foundation," 
 the Rev. E. R. Hendrix, D. D., LL. D., Bishop of the Methodist 
 Episcopal Church, South, Kansas City, Mo., gave an address on 
 *'The Ideal State." (See page 587.) 
 
 "The Ideal Church" was the subject of an address by the Right 
 Rev. David H. Greer, D. D., LL. D., Bishop-Coadjutor of the Prot- 
 estant Episcopal Diocese of New York. (See page 597.) 
 
 The hymn, "Blest Be the Tie That Binds," was sung. 
 
116 CHURCH FEDERATION 
 
 The following resolution, presented as a part of the final report 
 of the Business Committee, through its secretary. Dr. Lord, was 
 adopted : 
 
 In view of the need of more systematic education in religion, we 
 recommend for the favorable consideration of the public authorities 
 of the country the proposal to allow the children to absent themselves 
 without detriment from the public schools on Wednesday or on some 
 other afternoon of the school week for the purpose of attending re- 
 ligious instruction In their own Churches; and we urge upon the 
 Churches the advisability of availing themselves of the opportunity so 
 granted to give such instruction in addition to that given on Sunday. 
 
 Resolved, That the further consideration of the subject and corre- 
 spondence relating thereto be referred to the Executive Committee. 
 
 Dr. Lord also presented for the Business Committee resolutions 
 of thanks prepared by a sub-committee, of which the Eev. C. W. 
 Smith, D. D., of Pittsburg, Pa., was chairman. 
 
 The motion for their adoption was put by Bishop Hendrix and 
 was unanimously carried by a rising vote. The resolutions were as 
 follows : 
 
 Understanding, as we do in some measure at least, the vast amount 
 of time, labor, patience and wisdom necessary to call together and 
 arrange for the meetings of this great Conference, and, knowing, as 
 we assuredly do, of the cheerfulness and skill with which this work 
 has been done by the Executive Committee of the National Federation 
 of Churches and Christian Workers, we hereby express to its members 
 our most sincere thanks, and, in particular, to the Bey. William H. 
 Roberts, D. D., LL, D.; the Rev. Elias B. Sanford, D. D.; the Rev. 
 Frank Mason North, D. D., and the Rev. William Hayes Ward, D. D., 
 LL. D., who have borne the chief burden of these labors. 
 
 And, further, our thanks are due, and are hereby tendered, to the 
 Hospitality Committee for the admirable manner in which they have 
 arranged for our comfort while here; and to the generous contributors 
 to the fund to meet the expenses of the Conference; and also to each 
 of the other committees, all of which have contributed to the comfort 
 and the success of the Conference; to the Permanent Chairman and 
 to the chairmen who have served from day to day; to the Secretary 
 and his assistants; to the speakers who were not members of this 
 body; to Hon. Martin W. Littleton, President of the Borough of 
 Brooklyn, representing the Mayor of New York City in his absence, for 
 his admirable address of welcome; to the Postmaster of the City of 
 New York; to the press of the City of New York, and to the railroads 
 for courtesies extended, and to all others who have in any way con- 
 tributed to the personal comfort of the members of the Conference 
 and to the success of its meetings. 
 
 And, still further, confidently believing as we do that the good hand 
 of our God has been upon us and that His Spirit has inspired and led 
 
CLOSING WORDS 117 
 
 in the whole movement, so that we "have begun, continued and ended 
 in Him," to the end that His name has been glorified and His kingdom 
 manifestly set forward, we do therefore devoutly join in saying, "Now, 
 unto Him be glory in the Church by Christ Jesus, throughout all the 
 ages, world without end. Amen." 
 
 Brief addresses upon the general significance of the Conference 
 were made by the Honorable Samuel B. Capen, LL. D. (Congrega- 
 tional), President of the American Board of Commissioners for 
 Foreign Missions, Boston, Mass. (see page 605) ; by the Honorable 
 M, Linn Bruce (Presbyterian), Lieutenant-Governor of the State 
 of New York, Albany, N. Y. (see page 608) ; by W. C. Stoever, 
 Esq., President of the Luther League of America, Philadelphia, 
 Pa. (see page 610) ; by the Honorable Henry Kirke Porter (Bap- 
 tist), Member of Congress, Pittsburg, Pa. (see page 609), and by 
 the Rev, John J. Tigert, D. D., LL. D., of the Methodist Episcopal 
 Church, South, Nashville, Tenn. (see page 611). 
 
 The Chairman, Dr. Roberts, said: 
 
 "Christian brethren, permit me, as your Permanent Chairman, 
 a word or two, as the Conference draws towards its close. 
 
 "First of all, for the chairmen of the several sessions and for 
 myself as Permanent Chairman, acknowledgment is heartily 
 made of the kindly sympathy and fraternal cooperation which 
 has sustained us in the successful management of this great Con- 
 ference. Without this assistance success could not have been so 
 complete as it has been. Let us also exchange congratulations 
 upon the harmony which has characterized all our proceedings 
 and the unanimity with which action has been taken. Truly, we 
 have dwelt together as brethren in unity. 
 
 "Further, allow me to emphasize the fact that this Conference 
 is a unique historic gathering. It is one of the most notable 
 assemblies of believers ever held in connection with the interests 
 of the Kingdom of Christ. For centuries such an assembly has 
 been in the hearts and prayers of the people of God in many lands. 
 John Calvin, writing in 1552 to Archbishop Cranmer, of the 
 Church of England, declared that he would cross ten seas if neces- 
 sary to bring the separated Churches of Christ into one. That 
 unity for which both the great Genevan and the great Anglican 
 longed has been the desire of other great leaders ia succeeding 
 centuries. Such gatherings as the Evangelical Alliance, the Pan- 
 Anglican, Pan-Methodist and Pan-Presbyterian councils were in 
 
118 CHURCH FEDERATION 
 
 part a realization of tliis longing. It remained, however, for the 
 twentieth century to give official and wide-spreading representa- 
 tion to the unity of the Church of Christ. This present Conference, 
 composed of the delegates of thirty national Churches, is repre- 
 sentative both of America, Europe and Africa, and through the 
 missionary jurisdictions of the several Churches, of the whole 
 world. Here sit together representatives of Churches which have 
 their source in the great national Churches of England, Scotland, 
 Holland, Germany and other lands. Here also are delegates from 
 Churches of more recent origin, and in part native to the soil of 
 the Republic. But whatever the origin of our Churches, they are 
 to-day, without exception, American in character. Christian in 
 spirit and world-wide in their hopes. As their official representa- 
 tives we have given expression through a Plan of Federation to 
 their unity in spirit in the hope that it will develop into unity 
 in action. As we rejoice over the results attained, let our joint 
 ascription of praise be, 'Not unto us, Lord, not unto us, but 
 unto thy name give glory,' 
 
 "In connection with the work here accomplished I venture to 
 suggest three things: 
 
 "1. That we are organized in antagonism to no body of per- 
 sons claiming the Christian name. We cherish for all the charity 
 described in the thirteenth chapter of the First Epistle to tbe 
 Corinthians and illustrated in the life of our Lord. 
 
 "2. That we are ready to cooperate as an organization with 
 good men of all creeds and races for the moral uplifting of man- 
 kind, both at home and abroad. Having in our own ranks unity 
 of spirit and aim, we can heartily assist every good cause. 
 
 "3. That we recognize that the chief work of the organization 
 we have approved is to bring salvation from sin to the lost race 
 of man through Jesus Christ, our Divine Saviour and Lord. This 
 is our great work as Churches of Christ. For this glorious end 
 let us stand shoulder to shoulder, following Him who is the 
 object of our supreme faith and love, at once man and God, the 
 only begotten Son of God, the King immortal, eternal, invisible. 
 Let His Divine word of command be heard by every ear, be 
 obeyed in every life. 'Go ye into all the world and preacli the 
 Gospel to every creature.' " 
 
CLOSING J'RAYER 119 
 
 The closing address was delivered by the Eev. John H. Vincent, 
 D. D., LL. D., Bishop of the Methodist Episcopal Church, Indian- 
 apolis, Ind. (See page 612.) 
 
 The Permanent Chairman announced that the closing event of 
 the Conference would be the reception appointed for th6 evening, 
 and that the business of the Conference would close with the present 
 
 The hymn, "I Love Thy Kingdom, Lord/' was sung. 
 
 The Rev. J. Addison Henry, D. D., Pastor of the Princeton 
 Presbyterian Church, Philadelphia, Pa., offered the closing prayer 
 and pronounced the benediction: 
 
 "0 God, our Heavenly Father, hear our prayer. We know that 
 Thou art here, and we know that like as a father pitieth his children, 
 so the Lord pitieth them that fear Him, for He knoweth our frame 
 and He remembereth that we are dust. God is here, God the 
 Father, the Son and the Holy Ghost, and it may be that unseen 
 intelligences are taking knowledge of us. Wherefore, seeing we 
 are compassed about with so great a cloud of witnesses, help us to 
 lay aside every weight and the sin that does sc easily beset us and 
 enable us to run with patience the race set before us, looking unto 
 Jesus, the Author and Finisher of our faith, who for the joy that 
 was set before Him endured the cross, despising the shame, and is 
 set down at the right hand of the throne of God. 
 
 "We thank Thee that we have met here for these conferences. 
 We thank Thee for the beautiful weather that we have had. We 
 thank Thee for the unanimity of Thy people. We have taken one 
 another by the hand, we have looked into one another's faces, and we 
 have found that we are very much like to one another. We pray 
 that we may be impressed by the truths that M'e have listened to in 
 this Conference, and that we may go to our homes with a fuller 
 determination to promote the imity of our beloved Church. We 
 buml)ly beseech Thee that we may now show charity at home for 
 the different bodies of Thy servants, as well as charity and love here. 
 
 "Almighty and everlasting God, we pray that Thou wilt be with 
 us, go with us, and protect us, and return us to our homes in safety. 
 
 "We thank Thee that Thou didst give us these men who have 
 conducted these exercises; they have done their work so faithfully 
 and constantly and have done it so well. Eeward them for their 
 labors of love, and we pray that they may feel that these arc the 
 greatest works that they can possibly be engaged in, in bringing 
 God's people nearer to one another and honoring our Divine Master. 
 
120 CHURCH FEDERATION 
 
 "Almighty and everlasting God, we pray that Thou wilt be with 
 us all. Kemember Thy servant, the President of the United States, 
 and all who are in authority in this great Nation. Give wisdom 
 unto them. Deliver us from corrupt men in high places, from men 
 who are seeking only their own selfish emolument rather than the 
 glory of God. Deliver us, God, from such pests in the Nation, 
 and we humbly pray that Thy kingdom may come and Thy will 
 may be done in earth as it is in heaven. satisfy us early with Thy 
 mercy, that we may rejoice and be glad all our days. Make us glad 
 according to the days wherein Thou hast afflicted us, and the years 
 wherein we have seen evil. Let Thy work appear unto Thy ser- 
 vants and Thy glory unto their children, and let the beauty of the 
 Lord our God be upon us, and establish Thou the work of our hands 
 upon us ; yea, the work of our hands establish Thou it. 
 
 ••"And to Thee, glorious Saviour, shall be the praise, who hast 
 taught us to pray, saying : Our Father, which art in heaven. Hal- 
 lowed be Thy name, Thy kingdom come. Thy will be done in earth. 
 As it is in heaven. Give us this day our daily bread. And forgive 
 us our trespasses. As we forgive those who trespass against us. And 
 lead us not into temptation ; But deliver us from evil ; For Thine is 
 the kingdom, and the power, and the glory, for ever and ever. Amen. 
 "And now may the grace of our Lord and Saviour, Jesus Christ, 
 the love of God, and the communion of the Holy Ghost abide -with 
 you forever. Amen." 
 
 TUESDAY EVENING, NOVEMBER TWENTY-FIRST. 
 
 Reception to the Conference. 
 
 The closing event of the Conference was a reception given to 
 the delegates, at the Hotel Waldorf-Astoria, by the following de- 
 nominational Social Unions and Church Clubs of the City: The 
 Baptist Social Union, the Congregational Clubs of New York and 
 Brooklyn, the Church Club, the Disciples' Union, the Methodist 
 Social Union, the Presbyterian Union and the Reformed Church 
 Urrton. 
 
 The Honorable M. Linn Bruce, Lieutenant-Governor of the 
 State of New York, presided over the formal exercises. The invo- 
 cation was offered by the Rev. W. H. Roberts, D. D., LL. D. The 
 
RECEPTION TO THE CONFERENCE 121 
 
 Rev. Henry A. Stimson, D. D., Pastor of the Manhattan Congrega- 
 tional Church, New York, read the One-hundred-and-thirty-third 
 Psalm. 
 
 After a brief address by the chairman, the Eev. Donald Sage 
 Mackay, Pastor of the Collegiate Church (Reformed Church in 
 America), New York, extended the welcome of the Unions to the 
 Conference (see page 625) ; and response was made on behalf of 
 the delegates by the Rev. Kerr Boyce Tupper, D. D., LL. D., Pastor 
 of the Madison Avenue Baptist Church, New York (see page 630). 
 At the conclusion of these exercises the chainnan, Lieutenant- 
 Governor Bruce, said : 
 
 "I am informed that the pronouncing of the benediction by 
 Bishop Greer will be the closing act of the Conference — this Con- 
 ference which I believe is to mark an epoch in the history of the 
 Christian Church. The denominations to which we belong can 
 never be quite the same as they have been heretofore. We have 
 taken the stand; we cannot remain still. It is impossible that we 
 should go backward ; we owe it to ourselves, we owe it to the boys 
 and girls, we owe it to the generations yet unborn — yes, we owe it 
 to God Himself— that this movement go forward, that the time be 
 hastened when the watchmen on Zion's wall shall see eye to eye 
 and with a voice together sing, when Christians everywhere shall 
 go forward with but one purpose and one thought and one hope; 
 and I know that we close this Conference looking forward to the 
 great Federal Council in 1908." 
 
 The benediction was pronounced by the Right Rev. David H. 
 Greer, D. D., LL. D., Bishop Coadjutor of the Protestant Episcopal 
 Diocese of New York : 
 
 "The God of peace, who brought again from the dead our 
 liord Jesus Christ, that great Shepherd of the sheep, through the 
 blood of the everlasting covenant, make you perfect in every good 
 work to do His will, working in you that which is well pleasing in 
 His sight, through Jesus Christ, to whom be the glory for ever and 
 ever. Amen." 
 
ADDRESSES OF WELCOME 
 
AN ADDRESS OF WELCOME BY THE PRESIDENT 
 
 OF THE NATIONAL FEDERATION OF 
 
 CHURCHES AND CHRISTIAN 
 
 WORKERS 
 
 J, Cleveland Cady, LL.D. 
 
 Commissioners, Brethren, Friends: 
 
 It is with great pleasure we extend welcome greetings to you 
 all on the opening of this Conference, an event longed for, hoped 
 for, and finally looked forward to as marking a signal advance in 
 the progress and usefulness of the Church of Christ. 
 
 At length the notable day has come when from all parts of our 
 country, North, South, East and West, representatives of various 
 Churches meet together, "all of one accord in one place," giving 
 expression of their united loyalty to the Master, strengthening the 
 bonds of Christian fellowship and service, and waiting upon Him 
 to understand more clearly His will concerning them. 
 
 How plainly we can see the way in which He has prepared His 
 people step by step for this larger movement ! 
 
 Nearly thirty years ago New York was the scene of a great con- 
 ference — that of the Evangelical Alliance — with Wm. E. Dodge as 
 its honored president. 
 
 Its influence was strongly felt, and led soon after to plans of co- 
 operative service in many of the large towns and cities. Those, 
 however, were days of deep-rooted prejudices, and the movement 
 made slow progress until nearly sixteen years later, when a step was 
 taken in the State of Maine of such a radical character as to be of 
 momentous interest and influence. The leading denominational 
 bodies of the State appointed representatives, who, coming together, 
 organized an interdenominational commission, having three ex- 
 tremely sane and practical objects: 
 
 To promote cooperation in the organization and maintenance of 
 
 Churches in Maine j 
 
 To prevent waste of resources and eflForts in the smaller towns, and, 
 Stimulate missionary work in the destitute regions. 
 
 125 
 
126 CHURCH FEDERATION 
 
 This positive programme, tactfnlh^ but efficiently carried out, 
 proved not only a great blessing to the State of Maine, but was an 
 object lesson for Christian bodies in all parts of the country. 
 
 Meantime thoughtful men in this city began to feel deeply the 
 desirability of a careful study of its populations, that their char- 
 acter and needs might be understood, and so churches planted 
 where they were needed, and the heedless folly that had too often 
 characterized locating them be avoided. This led to the organiza- 
 tion of the Federation of Churches and Christian Workers in New 
 York City. 
 
 At length it begins to be realized that there is great power in 
 the united Churches! Hartford, which had been struggling with 
 serious social evils, finds relief by the concerted action of nearly all 
 her religious bodies — united they seem irresistible ; it is inspiring — 
 and everywhere people are thinking! 
 
 Among the thinkers were a few earnest men in New York 
 City, who had watched these movements with interest, but whose 
 eyes were beginning to open to a broader vision — no less than of 
 the adoption of the principle of cooperation by the Christian 
 Churches throughout the country! 
 
 Foremost among these was the Eev. Dr. E. B. Sanford, who 
 was so far in advance of others that he seemed almost visionary 
 at the time. His views, however, were the result of sound thought 
 and wide experience, and it was not long before quite a number 
 of men of influence, convinced both of the need and hopefulness 
 of the movement, joined him in a campaign to attain the desired 
 result. 
 
 For a while they stood almost alone, the times not being ripe for 
 so radical a step ; but they saw the promises afar off "and were per- 
 suaded of them," and, organizing the "National Federation of 
 Churches and Christian Workers," pressed forward through the 
 early years of struggle and discouragement, until at length the prin- 
 ciple gained welcome and wide acceptance. I hardly need recount 
 to you how this national organization brought together the Churches 
 in many cities for united work; and later in many States formed 
 their local bodies into State organizations for more effective and 
 harmonious effort, yet they were all free to follow whatever lines 
 they chose. 
 
 Albany and Syracuse made thorough canvasses of their cities, 
 Christian people, regardless of creeds, entering upon the work of 
 house to house visitation, ascertaining the religioue interests and 
 
ADDRESSES OF WELCOME 127 
 
 preferences of the people and reporting the same to the Churches in 
 each district. It was indeed an inspiring and successful work ! 
 
 Other bodies divided their cities into parishes, each Church tak- 
 ing a certain field and becoming responsible for its thorough care. 
 
 In yet other communities the united Churches sought simply 
 ethical ends — the overthrow of gambling, intemperance, foul litera- 
 ture, prison abuses, etc., etc. — with general and often surprising 
 success; and in all this they were doing an important service not 
 realized at the time : They were giving the Christian world a strik- 
 ing object lesson of the great ends that may be accomplished when 
 the forces of rigliteousness unite their strength. 
 
 Another delightful result of this cooperation was the steady 
 growth in mutual respect and affection of those engaging in it re- 
 gardless of their denominational affiliations. Moreover, the influ- 
 ence and spirit of this work was felt in many smaller communities 
 not reached by organizations, but in which the idea, finding lodge- 
 ment, developed in its own way. 
 
 A touching instance of this occurred in an old New England 
 town where there were two churches which had always kept jealously 
 apart and cherished no kindly feelings for each other. As the years 
 passed religious life seemed dead, and more and more the people of 
 the town withdrew from the churches. At length the minister of 
 the larger church — "The Church upon the Green"— began to be 
 deeply disturbed at the religious paralysis, and, reading in the paper 
 one day of the happy r^ults of a united work in a distant place, 
 saw a new light burst upon his problem. Seeking the minister of 
 the smaller church, he opened his heart, told of his discouragement, 
 longings, and finally his desire in everything to work with him for 
 the revival of religious interest and life in the town. 
 
 From that time these two ministers worked as brothers for the 
 spiritual good of the place; the church officers caught their spirit, 
 and at length all the religious life of the town was concentrated on 
 the work to be done about them ! The result was a powerful awak- 
 ening of the community, and when, weeks later, one hundred and 
 fifty stood up to confess Christ in these two churches it was a time 
 of great rejoicing. It was still more so on the afternoon of that day, 
 when the two churches with their new members united in celebrat- 
 ing the Lord's Supper in the larger church — "The Church upon 
 the Green." The old house was packed to the doors, and as the 
 emblems of the Master's sacrifice were partaken of there were few 
 that could refrain from weeping ! 
 
128 CHURCH FEDERATION 
 
 Such a veritable love feast had never before been known in the 
 town ! It was clear that in this case the union of God's people in 
 His service brought the presence of His spirit and blessing. 
 
 I have outlined briefly the history of fourteen years of Church 
 Federation in this country. What is to be its future? 
 
 Thoughtful men who have anxiously considered this question 
 have seen very clearly that its permanence and highest results would 
 be secured only when it became a Federation — ^not of volunteer and 
 ephemeral workers, but of the great denominations and Churches 
 themselves. These Churches, differing as they may in form and 
 procedure, will then be united in service and spirit, which is after 
 all the only thing that greatly moves or blesses the world ! It is the 
 deep and widespread hope of this that has brought together this 
 great Conference of the representatives of twenty-eight denomina- 
 tions having seventeen millions of communicants ! 
 
 It is to be said, moreover, that this movement has been intensi- 
 fied by the sentiment of the times; organizations to avoid waste 
 and increase efficiency obtain in every direction, and surely these 
 objects are as valuable in Christian work as elsewhere. So it has 
 happened that strong expressions have come from all directions, 
 calling for the grasp of fellowship. The Christian people of the 
 land have raised their voices for it; business men have demanded 
 it; ministers and missionaries have pleaded for it; until to-day we 
 stand on the threshold of what it is greatly hoped wiU be the begin- 
 ning of an era of brotherly cooperation, and of a united effort for 
 righteousness, in which the Church of God will put forth its mighty 
 strength. 
 
 Three years ago when the National Federation held its annual 
 conference in Washington they were invited by President Roosevelt 
 to call upon him at the White House. 
 
 The large delegation from different sections of our country met 
 with a most hearty welcome. His first exclamation as the men 
 gathered around him was : 
 
 "Well, there are a-plenty of targets for us all to shoot at with- 
 out shooting at each other." 
 
 Doubtless the sight of Episcopalians, Methodists, Baptists, Pres- 
 byterians, Congregationalists, Lutherans, Reformed, and church- 
 men of many other faiths in such a harmonious gathering inspired 
 this very hearty and striking greeting. The expression took the 
 public fancy, and, being repeated far and wide, made a greater 
 impression than the weightiest arfrument! 
 
REV. ALBERT C. LAWSOX, D.D. REV. J. M. IIIBBERT, D.D. 
 
 REV. WALLACE MacMULLEN, D.D. REV. RIVIXGTOX D. LORD, D.D. 
 
ADDRESSES OF WELCOME 129 
 
 Nothing would have gratified his broad and generous nature 
 more than to have been present with us this evening, and have 
 bidden Godspeed to this great body of "shooters," but public duties 
 prevented. He has, however, sent a letter heartily in sympathy 
 with our aims and wise in practical suggestion for future work. 
 
 It remains for me, on behalf of the National Federation of 
 Churches, the Executive Committee, and all engaged in the prepar- 
 ations for this Conference, to bid you a most hearty welcome. 
 
 ADDRESS OF WELCOME IN BEHALF OF THE 
 CITY OF NEW YORK 
 
 The Hon. Martin W. Littleton 
 
 Mr. Chairman: I am a willing but poor substitute for Mayor 
 George B. MeClellan, and as such I come to translate the cordial 
 spirit of this generous city into a hearty welcome. 
 
 Little ought to be said by those who welcome others. I sup- 
 pose that it is proper for me to say, however, that when they 
 want the religious influence of this country welcomed to New 
 York City they always have to go to Brooklyn to get it properly 
 welcomed, for that is the land of the great churches, the great 
 memories, the splendid preachers, wonderful edifices and an abid- 
 ing spirit. I think, too, perhaps another thing might be said by 
 me in welcoming you, and that is, there is a close kinship between 
 those who hold public office and the ministers of the Gospel. That 
 kinship is not, permit me to say in haste that you may not be 
 alarmed, due to the respective conduct or the relation or resem- 
 blance of the conduct of the minister and the man who holds the 
 public office. You may take this to yourself, or you may give it 
 to me, just as you like. The resemblance is in two things — they 
 are each designed to serve others, and they generally do it for 
 nothing. The public officer draws just enough salary to corrupt a 
 weak man and humiliate a strong man, and the minister is con- 
 stantly turning to that portion of the Bible which speaks about 
 the evidence of things hoped for, the substance of things not seen. 
 
130 CHURCH FEDERATION 
 
 You are essentially the keepers of the ideals of this country, 
 and to you and your labors is committed in tender care the preser- 
 vation, in storm and in sunshine, in season and out of season, of 
 the moral and religious ideals of the republic. To those who serve 
 in civic public life is, or ought to be, committed, and expected of 
 them, the preservation of the civic ideals of this republic; and of 
 all the classes in the universe who are committed and destined and 
 commissioned to a great service, those two classes represent the 
 poorest paid and the most miserably rewarded of all the creatures 
 that live upon the face of the earth; and I have this much to say 
 that is personal, because I am not running for office this year. 
 
 This Conference, and all such things as this Conference — I 
 mean such manifestations of public spirit, of unification or of har- 
 mony — but represent the tendencies which have been in evidence 
 for the last hundred years. The nineteenth century swept in. 
 through the fury and the flame of a revolution, a fury that sprang 
 from hearts afire with a love for liberty, a flame that was kindled 
 by the torch held high by reason. Thrones that for ages had cast 
 their shadow across the conscience of the world reeled and fell 
 under this revolution of reason. Empires that were weighed down 
 with wickedness and surviving upon fallacy and force went down 
 under the impact of ideas. Kingdoms that were wrought out of 
 wrong and fairly built up with blood, sustained by superstition, 
 defying God and degrading man, dissolved and disappeared under 
 the fierce fires of the world's enkindling genius. Courts that were 
 corrupt and cruel, indolent and ignorant, skulked into the shadows 
 behind the crown; and the crown that was imposing and impu- 
 dent, brilliant and blasphemous, uniting superstition with the 
 most incorrigible infamy, rested uneasily on the titled tyrants of 
 the times a hundred years ago. The Church, sombre and synco- 
 patic, made up of darkness and ceremonial, was torn from the 
 breast of the ruler and made to walk by force. And then the 
 nations came in great succession to undergo this travelling pro- 
 cession of events. France writhed and groaned in the whirl and 
 tumult of internal war; she writhed and groaned and bled and 
 finally triumphed. England, held back by a sort of aristocracy, 
 was made to drink deep of the spirit of the hour, held to her cold 
 and unwUling lips by the hand of her unwilling children. Then 
 the nations followed still in order. Germany was divided into 
 petty principalities, disputing, and yet there she set in operation 
 those silent principles which have waged relentless warfare with 
 
ADDRESSES OF WELCOME 131 
 
 heresy and wrong. Here to the southwest Mexico was drunk, stag- 
 gering with the degradation of her time, and yet she worked and 
 fought for fifty years until she caught the inspiration of the cen- 
 tury and reared the great republic over there. China sat like a 
 world of immobile statues, having no reform from within and re- 
 ceiving no light from without. And finally, in the little island 
 that gems the sea, after thirty years of instruction and fighting 
 battles in the hearts of her people, little Japan aroused herself 
 and shook herself and threw off the lethargy of her environment, 
 waged a war, and she became the teacher of Asia. And then out 
 of all of this, and moving and carrying it on and making the waves 
 go to the farthest shores, these United States, conceived in the 
 glorious genius of a righteous revolution, the joint product of the 
 Puritan and the Cavalier, sprang into the arena of the world's 
 conflict, and the reach and range of its influence has touched and 
 quickened the conscience of the universe, until to-day everywhere 
 the thrones that rest upon the backs of slaves are rocking, and 
 empires that are weighing down the consciences and souls and 
 judgments of men are splitting to their foundations. Eussia is 
 working within; Japan is teaching all her country everywhere 
 light and liberty and peace, and the exercise of conscience and 
 judgment is becoming the common attributes of man, so that to- 
 day when this great Conference meets it is but another manifesta- 
 tion of these insistent forces that are circling the earth with a 
 circle of fire. 
 
 Whether it be to-day in the hot contest of municipal politics, 
 whether it be in the revelation of the rotten business standards 
 of the country, whether it be in a contest in some Western State 
 of politics, whether it be in a great ecumenical conference, 
 whether it be in a great religious Conference like this — all of these 
 things but tell the truth, that the conscience, the soul, the judg- 
 ment, the spirit of men is working profoundly for the betterment 
 and the permanent establishment of the human race. 
 
 I have the utmost faith in all this great country. Somebody 
 says, What will we do with all this great revelation here? The 
 business standards are gone; politics is not pure. What will we 
 do ? Why, when a great giant takes sick and there is no organic 
 trouble, if there is nausea for a time, if there is dizziness for a 
 time, if he wishes to lie down and stretch himself and say he is 
 tired and wants rest, do you call m everybody and say the giant 
 is dead? What you do is to give him but a little peace, a little 
 
132 CHURCn FEDERATION 
 
 time, and he comes back stronger a thousand times than he was 
 before. This republic is a giant. It is not sick; these things we 
 fear around here are but ailments, and we are cutting them out 
 root and branch, and we will continue to cut them out as long as 
 the red blood runs in American veins ! I have an abiding faith in 
 the fact that there are not enough people in this country to de- 
 stroy it if they tried, because out of the ashes and the ruin that 
 they would bring would spring a mightier race and a mightier na- 
 tion, that would make it a still greater country. The Constitution 
 is in the hearts of men; it does not have to be written in books. 
 The Declaration is in the souls of men; it does not have to be 
 proclaimed every morning. Patriotism is under every ragged 
 breast, and there is an arsenal there that is ready to spring to the 
 country's defence ; they do not have to ask for it. Therefore, I say 
 this is but another great manifestation of the fact that in the great 
 crises of this country party appeal is lost in patriotism, and denomi- 
 nation is lost in the call for duty. 
 
 I remember a beautiful flag picture I saw in Washington. It 
 was a simple little thing in a dirty window on the street. Away 
 ojff on a tropical island the scene seemed to be. The waters were 
 still and sultry and the weather seemed hot, as the picture showed 
 it. The sun had gone down, and all the splendid sky of the west 
 was suffused with beautiful light. And standing there, with a 
 khaki uniform on, was a lonely soldier looking out on the sad and 
 solemn sea. And as he continues to watch and as you look at the 
 picture, you see, drawn in outline in the sky, a streak of red and 
 a streak of white, a cloud of fleece that is thrown in flakes across 
 the blue, and the blue has been suffused with the red, and then 
 back of them, sprinkled there and sparkling, the stars came out, 
 and there, incarnate in the sky, written by the fingers of the Al- 
 mighty and painted as with the delicate colors of the sunset, was 
 Old Glory in the western sky in the distance, an inspiration to 
 make us say that it cannot be destroyed, an inspiration to make us 
 say that this call here for you is but one of the great processions 
 that are marching on to make our country better, to make our 
 people better; an inspiration to make us say the old flag will be 
 preserved, for its red ran out of a soldier's heart, its white was 
 bleached by a nation's tears and its stars were hung there to swing 
 together until the eternal morning when all the world shall be 
 free. I welcome you and I thank you. 
 
AN ADDRESS OF WELCOME FOR THE EXECUTIVE 
 COMMITTEE OF THE NATIONAL FED- 
 ERATION OF CHURCHES AND 
 CHRISTIAN WORKERS 
 
 The Rev. Charles L. Thompson, D.D. 
 
 It has been given me to welcome you on behalf of the Na- 
 tional Federation of Churches and Christian Workers. This Fed- 
 eration has no long history. Let me recall it to your memory. 
 
 A dozen years ago there was organized in this city an Institu- 
 tional and Open Church League, the aim of which was to secure 
 from Churches interested a larger and more comprehensive service 
 for the community. In the words of its constitution it "sought 
 to save all men and all of the man by all means." Later it came 
 into affiliation, by a joint committee, with the Federation of 
 Churches in this city which was organized in 1895, and had al- 
 ready become a power in the religious life of the metropolis. 
 
 From this double root the National Federation sprang, first 
 as a committee and later as a voluntary organization. Its aim 
 was to secure cooperation among Churches and Christian work- 
 ers for the more effective promotion of the interests of the King- 
 dom of God, and to do this by the application of federative 
 methods to States, cities, and districts. This to a considerable 
 extent has been done. Many State organizations have been 
 formed, and in multitudes of places there has been local applica- 
 tion of the principles and methods for which Federation stands. 
 
 But while this organization is new it represents a long and 
 slow evolution. It is the crystallization of fluid tendencies that 
 for centuries have rolled around all Christian altars. Only re- 
 cently have they come to definition, but they have ever haunted 
 the thoughts of Christian thinkers as the music of the sea haunts 
 the sea shell. Indeed, the first throb of them was felt when the 
 Master prayed that His disciples might be one. He expected 
 them to be one. The ChurOli has gone on in her divisive ways, 
 but ever as she divided she has still kept on singing and praying 
 that "They all may be one."' 
 
 This vivific prayer she has kept on her banners even when 
 those banners signaled hostility and persecution. She has never 
 quite failed to feel the drawing of such a star. But other draw- 
 
 133 
 
134 CHURCH FEDERATION 
 
 ings were stronger — lower lights pulled harder. And the Church 
 Christ died for has become Churches of names almost without 
 number. It were discouraging if we thought only of the cata- 
 logue of denominations. A view deeper than that of names dis- 
 closes more hopeful signs. A philosophy of Christian unity may 
 be discerned beneath the divisions, as the unity of the ocean is 
 under the separate and contending billows. And a process of unity 
 is working with the process of the suns. It is the heart-beat of 
 Christ's last prayer refusing to be silenced even amid the clashes 
 of Christian armor. 
 
 One does not require more than a century of time to note 
 at least four distinct and definite steps in this counteraction of 
 the centrifugal that has driven God's people apart — in this ap- 
 proach to the Saviour^s expectation. A hundred years ago opin- 
 ions were often mistaken for conscience, and those who should 
 line up as soldiers — arm to arm and step with step — were often 
 in hostile camps — apparently more given to mutual suspicions 
 and oppositions than to defeating a common foe. That was the 
 day of theological wars which, continuing well into the middle 
 of the century, broke up more than one Christian body. 
 
 Following those days of active oppositions, when theological 
 weapons were turned on brethren and when civil courts were 
 invoked to put legal hands on contending parties, came a some- 
 what better day. Indifference took the place of hostility. 
 Churches no longer fought each other. They only passed by on 
 the other side. It was the day of a "let alone" policy — each body 
 pursuing its own course, not openly hindered by any other body. 
 But indifference, if more amiable than hostility, may be just as 
 deadly; even worse — it may be the sign of a weakness which is twin 
 brother to death. Those who persecuted the saints might at least 
 plead zeal for the Truth as the compelling motive. But indiffer- 
 ence can make no plea — but the fatal one of caring for none of 
 these things. Still outwardly it was respectable. Churches folded 
 their robes about them and went on their separate ways — at once 
 without passion and without love. 
 
 Then gradually — and it is within the last generation — came a 
 further step. Churches began to feel kindly toward each other. 
 The unity for which Christ prayed began to touch the sentiments. 
 That marks the rise of denominational comity. Churches began 
 to say, "It is wrong to hinder — to jostle — to crowd. We must 
 keep out of each other's way. Give every one a square deal and 
 
ADDRESSES OF WELCOME 135 
 
 an open chance." The process of the suns is beginning to tell. 
 CouncUs and conventions and assemblies pass brotherly resolu- 
 tions — still brotherly only after the pattern of Abraham and 
 Lot. If you take the hill country I will take the plain — choose — 
 we go our ways. So God's people have talked kindly and sepa- 
 rated, that there be no criticism and no friction. It was peace se- 
 cured by distance. And it is worth something. It is a great thing 
 for soldiers of different regiments to feel kindly and keep out of 
 each other's way — but what army ever won a fight on those lines ! 
 And with the seventeenth chapter of John in mind it can scarce be 
 called ideal — with the thought of world-conquest it cannot be 
 called final. 
 
 Another step in this upward path is cooperation. Behold a 
 signal advance — progress from sentiment to action! The soldiers 
 are not only feeling kindly — they will, in an emergency, help each 
 other. They are separate regiments. Most of their fighting must 
 stni be on independent lines, but there may come occasions when 
 they must leave their own line of march to help an imperilled 
 cause. They still have their own banners and they train under 
 them; their own individual mission and they must conserve it. 
 But at a crisis they will put back that mission that for the nonce 
 they may mass forces for some combined attack. 
 
 In missions at home and abroad and in civic and social re- 
 forms I see this marshalling of a common Christianity and I am 
 moved to cry out, "Oh, Master, Thou hast not prayed in vain!" 
 Who, as he regards the increasing prevalence alike of kindly feel- 
 ing and of concerted action, need despair of the Kingdom of 
 Christ? 
 
 But now have we reached the end ? Is there anything beyond 
 "laissez faire" and comity and sporadic cooperation? Yes, one 
 step more — the last and the best. It is Federation! that the 
 world may believe that Christ is God and that His prayer cannot 
 fail! Hear the declared object of Federation: 
 
 "It shall be the promotion of effective cooperation among 
 Churches and Christian workers in order that their essential unity 
 may be manifested; that the evangelization of every community 
 may be more systematically accomplished; that a means may be 
 found for expressing the united Christian sentiment in regard to 
 moral issues; that the various Christian and benevolent agencies 
 of the State may be more completely coordinated." 
 
 Behold a combination of forces for the swifter winning of the 
 
13a CHURCH FEDERATION 
 
 fight. It suggests the solidarity of an army. Suppose there were 
 such union — one which would gather up, conserve, and project 
 every ounce of moral and spiritual power in all the Churches for 
 effective campaigning, not for an emergency but for the campaign 
 —an essential expression of the unity of the faith— what might 
 we not expect? 
 
 Now to realize this hope what is needed? Let me say first, 
 it is not primarily an organization like that which I have the 
 honor to represent to-night. I think it has a mission — that it 
 has already done a great work. But of this — as of many other 
 extra-Church organizations — it should be said. It is the voice of 
 one crying in the wilderness. It is a John the Baptist to herald 
 in its own lessening importance the coming in majesty and power 
 of that Church which incarnates the life and mission of Jesus 
 Christ. 
 
 We have been the agency for calling this great Conference. 
 But only an agency. We have distinctly and steadily affirmed 
 that to the body of Christ — represented in all denominations — 
 belongs by divine right the duty and the privilege of showing men 
 that God has on earth a kingdom adapted and adequate to all 
 the moral and spiritual needs of men. So I say again, Federation 
 as an organization should step aside that the Church of Christ 
 may step forward as the expression of God's power for the Chris- 
 tianization of the world. 
 
 Suppose then Federation within the Church of Christ, suppose 
 all denominations come together in some sort of a permanent 
 union for service — what is its supreme value? What in the light 
 of the world's thought and life to-day calls for such Federation? 
 For unless it is to come to the Kingdom for a time on which 
 Providence and history put emphasis, its coming is not worth 
 while. 
 
 It is the habit to lay stress on the economic and socially dyna- 
 mic value of Christian cooperation. And it is right. The waste 
 of power in Churches applying themselves individually to prob- 
 lems — social, civic, missionary — is tremendous. A score of little 
 rills have each far less than one-twentieth of the power they 
 would have if shot through a single mill race. The business 
 world, even at mighty peril, is teaching the lesson of concentra- 
 tion. And the value of it is not foreign to the history of the 
 Christian Church. Indeed thus it began its history. When the 
 disciples were together the social mission of the Church dawned 
 
ADDRESSES OF WELCOME 137 
 
 upon them. Brotherhood was commanding. They did not claim 
 their o^vti — all things were common. The product of lands and 
 houses were laid at the apostles' feet, and distribution was made 
 to every man as he had need. A Federated Church would follow 
 that example. It would recognize the solidarity of man and live 
 to save him by every salvation he needs. It would work for in- 
 dividuals along evangelistic lines. It would work for families, to 
 lift them to better conditions of living. It would combine to 
 deliver society and the State from their manifold evils and perils. 
 The Church of Christ of every name in every community, while 
 not surrendering its traditions, history, or name, would appear 
 unto all men as one mighty force for the salvation of people and 
 the reconstruction of society. The world would take knowledge 
 not of her shibboleths — it would know only that there is before 
 it a power that makes for righteousness even as the vessel lifted 
 by the tide takes no account of water drops or separate waves — 
 it knows only that it is upborne and sent onward by a force it 
 cannot resist. 
 
 But now while I thus magnify the social and reformatory 
 power of a Federated Church; while it stands thus as a heaven- 
 knit wall of resistance to every enemy of society when that enemy 
 comes in like a flood; and while I conceive that this economic 
 consideration — if there were no other — were enough to justify 
 and demand the union of Churches for a forward movement in 
 missions and reforms — there is a yet deeper, mightier, diviner 
 reason for the movement for which this Conference stands. 
 
 That reason is in the spiritual impress it would make on the 
 public mind and conscience. The world waits for a commanding 
 apologetic. Federation of the right kind will supply it — of the 
 right kind. At the beginning of our counsels may I presume to 
 call your attention to the philosophy of the first Christian Fed- 
 eration ? Look again at the little company in the upper room. I 
 said they had a conception of the social mission of the Church. 
 They registered brotherhood at its highest power. They even 
 feared to call things their own lest they fail in their ministry to 
 each other. But what was back of their service? What was the 
 spring of it all? They prayed till the place shook! They were 
 filled with the Holy Ghost! With power they gave witness of the 
 resurrection. They were a great serving Church, bound in indis- 
 soluble bonds of common ministry because their souls were on fire 
 with the love of Christ and thrilling with the power of His resur- 
 
138 CHURCH FEDERATION 
 
 rection. Their service was a baptism of blessing because their 
 souls were with God — as the rain falls in reviving power because 
 it erst has been lifted toward the sun. 
 
 The world needs a new apologetic. It needs to see Christ's 
 longing realized in the unity of His people. It was this apologetic 
 He prayed for. He did not pray that they might be one in order 
 to do their work more economically and efficiently, but that the 
 world might believe. The world does not believe. After all we 
 have written and said, it does not believe. Written and spoken 
 apologetics have gone, one would think, to the limit of human 
 argument and appeal. After all the libraries and sermons, the 
 world does not yet believe. Here and there a pilgrim joins our 
 line of march. But the world with its multitudes surges past our 
 Churches. Our denominationalism has failed to check the world 
 tide that runs out into darkness — failed to rivet high a standard 
 of public morals and civic virtue. Eead your morning paper 
 if you do not believe it. Our organizations and our messages at 
 home and abroad are lamentably ineffective. It is even to be 
 doubted whether intellectual religious convictions are as strong 
 as they were a century ago. When one considers the spirit of 
 doubt which like an atmosphere pervades much of our literature, 
 when one hears the sighs of a Clifford over a vanished faith, 
 which leaves life a lonelier and a sadder thing, or the dirge of 
 George Eliot over the grave of personal immortality, one can 
 but recoil from a tendency in human thinking as pathetic as it 
 is disastrous. 
 
 And what shall the remedy be? Not argument — it is con- 
 ceded; not even brotherhood, not the surrender of possessions 
 for the woes of a sorrowing world. We must get together — but 
 on a platform deeper and stronger than human kindness. Accept 
 the philosophy of the Master's prayer. We must get together 
 if ever the world shaU believe. Accept the apostles' example. 
 We must get together in spiritual perception and spiritual ex- 
 perience. We must pray together till the house trembles. We 
 must rejoice together in a divine Christ really — not symboUcaUy — 
 risen from the dead and to-day the Leader of His sacramental 
 host. 
 
 Then the world will believe. It may discount our ethics as 
 long it has. It may sneer at our brotherhood and call it our 
 "closed shop," but it will bow before the majesty of hearts fused 
 together in the glow of a common passion for a living and con- 
 
ADDRESSES OF WELCOME 139 
 
 quering Redeemer— the inspiration of a common service for hu- 
 manity. Christ said, "When My disciples are together the world 
 will believe." His first disciples proved it. They got together in 
 the deepest places of their souls, and the world, awed and con- 
 senting, believed. And now what the world needs is faith in 
 God. Not primarily a balm for its sorrows— a healing for its 
 sores. It needs a faith which shall make it triumph over sor- 
 rows and pains — a hope which shall open the way through human 
 storms, as the sun transforms the clouds at eventide to opening 
 curtains. And what union in prayer and experience did for the 
 first disciples it will do to the last syllable of recorded time. 
 
 Behold a path of Federation that will answer Christ's prayer! 
 Then all the rest will come as an inevitable sequence. We will 
 know then how to hold our denominational pride in proper sub- 
 jection to the welfare of the Kingdom. We will know how to 
 realize brotherhood in a social and missionary service whose only 
 horizon is the rim of the world. Then will come a campaign of 
 world-conquest at whose summit there may even be a complete 
 reconstruction of all the denominationalism of the present — such 
 a blending of banners that only an omniscient eye can discern the 
 original constituents. 
 
 You remember the story of the battle of Lookout Mountain? 
 As the regiments from widely-sundered States pressed toward the 
 top they steadily and unconsciously approached each other. The 
 boys from New England, from New York, from Ohio and Wis- 
 consin forced their way up the perilous heights under their own 
 flags — ^but all federated for the common cause — under one plan 
 and one conunander. Heart beat with heart though they could 
 neither see each other's colors nor hear each other's drums. When 
 the clouds of the battle lifted at the top, it was apparent they were 
 shoulder to shoulder, and their banners fluttered in intermingling 
 folds in the light of a common victory. 
 
 And do you not hear it — the tramp of gathering hosts ? They 
 do not quite discern each other. But a common necessity binds 
 them — a common commission urges them — a common hope in- 
 spires them. That their steps are accordant does not matter — 
 or their uniform the same is of no account. They love the one 
 Lord — cherish the one faith — bow to the one baptism. And the 
 day of their victory is coming! They vnll know it when shoulder 
 presses shoulder and banner twines with banner. They will know 
 it, and the world will know it — know it — and believe! 
 
ADDRESS OF WELCOME FOR THE CHURCHES 
 OF THE CITY 
 
 The Rev. Robert S. Mac Arthur, D.D., LL.D. 
 
 This session of the Inter-Church Conference on Federation 
 marks an era in the Church life and work of the United States 
 and of the civilized world. Doubtless this is the most important re- 
 ligious assembly, in its influence on the future of American 
 Protestantism, that has ever been held on this continent. The only 
 other religious conferences in America at all approaching this Con- 
 ference were those of Evangelical Alliance in 1873, and those of 
 the Ecumenical Conference in 1900. During the next week we 
 shall make religious history that shall influence church life and 
 work in all future generations in America and throughout the 
 world. 
 
 We are assembled here from many of the States of the American 
 Union, and as the representatives of various social conditions, re- 
 ligious creeds and Church polities. Representative men, both of 
 the laity and of the clergy, are here in the interest of greater creedal 
 unity, more effective religious work, and warmer love for our com- 
 mon Lord and Master. All sectional and sectarian differences are 
 largely forgotten, and the essential unity of the common faith is 
 one of the inspiring motives of this assemblage. Never before in 
 America has the desire for Christian cooperation been so conspicu- 
 ously manifested as now; and this occasion will greatly increase 
 that desire. Thus this Conference emphasizes the essential union 
 now existing, and it will assuredly increase that union in the near 
 future. 
 
 Perhaps organic Church union is neither feasible nor desirable. 
 He is a rash man who should aflirm that more work for God and 
 man would be done at home and abroad if all Churches were one 
 Church, than is done now. The existence of different denomina- 
 tions is not always an unmixed evil. There was a time when virtu- 
 ally there was only one Church, and it was an era of biblical ignor- 
 ance, of dark superstition and of spiritual bondage. There may be 
 organic union where but little essential unity exists; and there may 
 be various religious organizations between which genuine spiritual 
 S3Tnpathy and essential unity happily exist. Perhaps even ten years 
 
 140 
 
ADDRESSES OF WELCOME 141 
 
 ago such a Conference as this would have been impossible; it is 
 certain that ten years hence another Conference, expressive of even 
 closer union and fuller fellowship than perhaps we dare to-day 
 prophesy, will be held with songs of gratitude and joy on the part 
 of all God's true children. 
 
 On behalf of the Churches of New York I have the honor and 
 pleasure of welcoming you to this imperial citv'. On her throne, 
 comprising an area of 3.27 square miles, New York sits as queen. 
 The superb city is the metropolis of the Western Hemisphere. It 
 has been learned within the last few weeks that her population has 
 passed the 4,000,000 limit. New York is thus in population the 
 second city in the world, and in area the largest city in the world. 
 London is now the world's heart ; when that heart beats pulses throb 
 around the globe. 
 
 New York is to the New World what London is to the whole 
 world. The day is coming when New York will be to the whole 
 world what London is to-day. It is quite certain that New York will 
 soon become the financial centre of the world; perhaps she is that 
 even now. Her boroughs are united by enormous suspension bridges 
 and by admirable subway systems. No street in the world is so 
 long as Broadway. No other city has a system of parks so large 
 and so costly. Her gigantic office buildings are among the modem 
 wonders of the world ; their foundations go deeper toward the heart 
 of the earth, and their summits rise higher toward the heavens than 
 any other business buildings on the globe. Her postoffice handles 
 10,000,000 pieces of mail matter every day. About 30,000,000 pas- 
 sengers arrive annually at one of her railway stations, and over 
 40,000,000 more at other railway stations. The number of pas- 
 sengers carried daily on her elevated, surface and subway railways 
 almost passes the belief of her best informed citizens. 
 
 New York is the home for representatives of all kindreds, 
 tongues and nations. Perhaps five times as many languages as were 
 spoken on the day of Pentecost are spoken every day in New York. 
 As Pentecost was the antidote to Babel, so the spirit of true Amer- 
 icanism and of genuine Christianity is to-day in New York mani- 
 festing itself by unifying linguistic differences and by removing 
 racial prejudices. If New York is the worst city in the world, as 
 some affirm, it is also the best. In no city are there nobler charities 
 and sublimer philanthropies. No city responds more promptly and 
 geuerously to the call for help, whether it come from another Amer- 
 ican city, overcome by some appalling disaster, or from famine 
 
142 CHURCH FEDERATION 
 
 stricken peoples in Europe or Asia. In her charities, as in her 
 hotels, apartment houses and luxurious residences, New York is 
 unique among the great cities of the world. As churchmen and 
 citizens in no mean city, we welcome you to the full freedom of 
 imperial New York. 
 
 I have the further honor and pleasure of welcoming you to the 
 Churches and pulpits of New York. You will find here Churches 
 characterized by great zeal and by pure faith. Church members 
 here, as everywhere, fall far below their privileges and their obli- 
 gations; but the Lord and Master of us all said of the disciples 
 who gathered about Him during His public ministry, "Ye are the 
 salt of the earth." This description of His disciples then applies 
 to His Church of to-day. That salt has not lost its savor ; it never 
 will lose its savor. Christ also said, "Ye are the light of the world." 
 That light has not gone out ; it never will go out. A mighty force 
 for evangelical religion goes out from the pulpits and pews of New 
 York. Goodly numbers of men and women, even in the richest and 
 most fashionable churches, are engaged in lowly service among the 
 poor for their good and for God's glory. We welcome you, men of 
 the clergy, to our pulpits; you are our brothers beloved. Bearing 
 different denominational names, we are still one in loyalty and love 
 to Jesus Christ. All who are cleansed in the Fountain open for 
 sinners and who are clothed in the spotless robe of Christ's right- 
 eousness, are brothers, whatever their creed or color. We thus wel- 
 come you in the Master's name to the pulpits consecrated to the 
 preaching of the glorious Gospel of the divine Christ and to the un- 
 veiling of the face of God — His and our Father. 
 
 We have enormously perplexing religious problems to solve in 
 New York. It is difficult to realize that within twenty-five miles 
 of the City HaU more than one-fifteenth of the population of the 
 whole United States is found. We have an enormous population of 
 nominal Protestants who are churchless ; probably the number is not 
 less than 1,000,000. Our population increases at the rate of about 
 100,000 each year, and a great percentage of this increase is foreign, 
 or of foreign descent. Only about twenty per cent, of Greater New 
 York is of purely American descent. It is not too much to say 
 that the greatest foreign mission field in the world, in the same 
 area, is in New York. In striving to evangelize New York we are 
 doing much toward the evangelization of the whole world. We can 
 thus do much toward obeying Christ's command, "Go ye into all 
 the world," without going outside of New York. The population 
 
ADDRESSES OF WELCOME 143 
 
 of foreign descent in New York is greater than the entire popula- 
 tion of Chicago. It is affirmed that one person out of every five in 
 Manhattan is a Hebrew. Thirty-six daily newspapers are pub- 
 lished in New York in other languages than English. Home and 
 foreign mission work is one work in New York. Here heathen tem- 
 ples are erected and heathen services are performed. We must 
 Christianize these heathen and semi-heathen peoples, or they will 
 do much toward heathenizing us. In the aggressive evangelistic 
 tent movement of the past summer, it was conclusively shown that 
 great numbers of foreigners are ready to receive the Gospel when 
 preached in their own tongues, and to acknowledge Christ as Sa- 
 viour and Lord. We are finding that social settlements only par- 
 tially solve our perplexing problems. The Gospel of Jesus Christ is 
 the divine catholicon for all the world's woes. It is still the power 
 of God unto salvation to all who believe in Jesus. This tent move- 
 ment of last season is a prophecy of still larger and diviner things 
 for Christ and the Church on Manhattan Island. This Conference 
 will greatly contribute toward a complete realization of our highest 
 Christian ideals. 
 
 I have the still further honor and pleasure of welcoming you 
 to our homes and to our hearts. It is often said that hospitality is 
 a lost grace in our great cities. No doubt there is an element of 
 truth in this affirmation. Unavoidable social conditions limit the 
 opportunities of showing the hospitality which is earnestly cher- 
 ished. It is very certain that hospitality is often urged in Scripture 
 on all Christians as one of the duties of our holy religion. We must 
 preserve the spirit, at least, of this most gracious Christian virtue. 
 This duty is especially urged upon ministers of religion, and they 
 will be unloving toward their brethren and disloyal toward their 
 inspired instructions if they be lacking in this grace. We are well 
 assured that religious men and women bring a great blessing to the 
 homes in which they are entertained and to the families who are 
 their hosts. 
 
 It is our earnest hope and our most fervent prayer that the 
 sessions of this historic Conference may greatly deepen, energize and 
 spiritualize the desire for Christian union and for practical co- 
 operation in religious work in the hearts of all the delegates, and 
 of all the Church members whom they represent. May waves of 
 revival blessing go out from this Conference, which shall refresh 
 the hearts of God's people all over our land and throughout the 
 world. We shall make history in this Conference whose full sig- 
 
144 CHURCH FEDERATION 
 
 nificance will not be understood by the present generation. Genera- 
 tions to come will rise up to call those blessed who in this Confer- 
 ence spoke, labored and prayed for fuller union in faith and work 
 on the part of all who profess the name of Christ. 
 
 When, in 1453, the superb church of St. Sophia in Constanti- 
 nople became a Mohammedan mosque, the face of Christ, once seen 
 in rich mosaic in the lofty dome, was covered with plaster. In re- 
 cent years the plaster has flaked off in layers, and now once more 
 the face of Him who is the God-man may be partly seen by the 
 observant beholder. Too often the face of the Christ has been hid- 
 den behind sectarian bigotries, traditional creeds and elaborate rit- 
 uals. Let it be ours in this Conference to remove everything which 
 hides the Christ of God ! Let us remember His own words, ''He 
 that hath seen Me, hath seen the Father." In this vision of the 
 Father in Christ we shall understand the full significance of the 
 profound and reverent words of Browning : 
 
 I say, the acknowledgment of God in Christ, 
 Accepted by thy reason, solves for thee 
 All questions in the earth and out of it, ' 
 And has so far advanced thee to be wise. 
 
REV. JOHN BANCROFT DEVINS, D.D. REV. M. E. DWIGHT 
 
 REV. E. S. TIPPLE, D.D. MR. WM. T. DEMAREST 
 
INTRODUCTORY ADDRESSES 
 
THE GENERAL MOVEMENT OF THE CHRISTIAN 
 
 CHURCHES TOWARDS CLOSER 
 
 FELLOWSHIP 
 
 The Rev. William Hayes Ward, D.D., LL.D. 
 
 The history of fellowship in the Church is a long one, but has 
 been sadly broken. It began in the Church of the Disciples, pre- 
 sided over by our Lord ; it had a glorious victory in the first danger 
 that threatened the Apostolic Church; but soon after the second 
 and third generation had passed away, the cloud, and then the 
 storm, of dissension, shattered the unity of the Church, and for long 
 centuries division and not union marked its history, until, in these 
 late years, our Lord's last prayer is remembered again, and the 
 impulse for union is a chief feature of our current Church history. 
 
 Christ's last prayer, "That they may be one, that the world may 
 know that Thou hast sent me," is full of the deepest meaning. It 
 seemed to anticipate the greatest evil that threatened the early 
 Church, and that has for centuries paralyzed its activities. Very 
 soon did the danger of schism appear. The first Church Council 
 at Jerusalem was a victory of union over division. There was im- 
 minent peril that the Church would be torn asunder in its very 
 infancy; and that would have meant its death, as truly as in the 
 case of Solomon's decree to divide the infant between the two 
 mothers. No question of difference that has since separated Chris- 
 tians has been deeper than that which separated Paul and Barnabas 
 and Titus from the Jews at Jerusalem, of the sect of the Pharisees 
 who believed, presided over by all the Apostles who had followed 
 our Lord in the flesh. It was the question whether or not Chris- 
 tians must be Mosaic Jews, whether Christianity was ceremonial or 
 only spiritual. Over that question they came together, and Paul 
 debated it first privately with them that were of repute, and then 
 publicly in the great Council of the Church, until finally they 
 agreed on a temporary compromise, Peter and James and John 
 yielding as to circumcision, and Paul yielding as to things sacrificed 
 to idols, things strangled and blood, and all guided in their de- 
 cision by divine inspiration. "It seemed good to the Holy Ghost 
 and to us," they said, in a letter which is not only the earliest 
 
 147 
 
148 CHURCH FEDERATION 
 
 ■written portion of the New Testament, but, out of the whole Bible, 
 the section most thoroughly accredited by inspiration. Of this 
 only are we told that "it seemed good to the Holy Ghost and to us," 
 for we know that the word "us" embraced both parties in the 
 Church, and the inspired writers of nearly all the New Testament — 
 certainly Paul, Peter, James and John, and probably others. All 
 this inspiration was devoted to the maintenance of Church fellow- 
 ship, and for Church fellowship compromise was necessary and 
 allowed. 
 
 But still more, the principle accepted and announced was not 
 uniformity, but liberty. The liberty then allowed was something 
 amazing. It seemed to overthrow, and it did annul, the most 
 sacred code of Sinai. We can hardly conceive of anything more 
 revolutionary. But such was the necessity of unity, and such the 
 force of the spiritual element as the root of Christianity, that even 
 this amazing concession Avas inscribed on the banner of religious 
 liberty. The lesson was then taught to the Church — what a pity 
 it was not learned! — that disciples of Jesus Christ could yet differ 
 in serious matters of doctrine, and in the chief est modes of worship, 
 and yet be in the communion of the one Christian Church. 
 
 But in a century or two the immediate memory of those who 
 had walked and talked on earth with Christ passed away, and the 
 yielding spirit of liberty in union gave way to the intolerance of 
 enforced uniformity and subordination. Then came the period of 
 what we usually call Church histor}'^, which is the history of separa- 
 tion, division and damnatory decrees. Sects were driven off, gen- 
 erally to perish, to lapse into heartless compulsory submission, or 
 into paganism, or to organize new Churches like the Nestorians. 
 The great Eastern and Western Churches divided on a miserable 
 question of the date of an event, and the dominant Church created 
 new dogmas, and enforced personal centralization under the name 
 of Peter, and enforced conformity by the rack of the Inquisition. 
 No man was allowed to stay in the Church who doubted or dis- 
 obeyed its accretionary decrees, and those who dared to disobey and 
 could flee its tyranny hid in "mountains cold" or fled across the 
 seas — driven to separate from, because not allowed to remain in, the 
 old Church. Only liberty within the essential faith, such as Paul 
 and Peter allowed, can give us a united Church. It was the 
 righteous determination to assert their denied liberty of faith that 
 compelled the great schism of the sixteenth century, led by Luther 
 and Calvin, which gave u? the Protestantism that assorted personal 
 
EVANOELISM AND UNION 149 
 
 li])erty, but too soon denied its first principle of toleration and ex- 
 pelled again and again those who differed with them. 
 
 No book, no library, has yet written the story of the hundreds 
 of sects of Christendom. Not even a list of them would it be easy 
 to make. The census of 1890 found 140 in tliis country, and they 
 nearly all sprung up a hundred years ago, or in sections of the land 
 still belated and medieval. That was the age of division ; we have 
 now come into the era of union, tolerance and liberty. 
 
 It is a fact, not sufficiently considered, that the spirit of unity 
 has grown out of the zeal for evangelism. These are the two notes 
 of the Church of the present day — evangelism and union — which 
 distinguish it from the Church of a century ago; the sense of the 
 duty to convert the world, and the sense of the duty to come 
 together that we may convert the world — "that they may be one, 
 that the world may know that Thou hast sent me." So our first 
 home and foreign missionary societies were union societies, sup- 
 ported equally by the Congregational, Presb}i;erian and Dutch Ee- 
 formed Churches of the Northeastern States, and such they re- 
 mained, union societies, for over sixty years, imtil another union, 
 that of the Old and New School Presbyterian Churches, by a sort 
 of back-action, put an end to this earlier, if not premature, union. 
 But other wider union societies, organized about the same time, the 
 Bible, Tract and Sunday School Societies, still held their principle 
 of fellowship against a strengthening denominational spirit. 
 
 The first effect of a growing sense of the duty of evangelism is 
 the effort to spread one's own pattern of organization. A restricted 
 vision cannot look abroad. It imagines that its churchianity is 
 the only true Christianity. So the magnificent denominational 
 growths of the beginning and middle of the last century were 
 l>lessed, if imperfect, efforts of that spirit of consecration which 
 attempted to convert the world, each of the dozens of denomina- 
 tions holding practically, if not confessedly, that its own organiza- 
 tion was the one correct Church, and must have its own boards of 
 missions for extension at home and abroad, A certain indefinite 
 common basis was blindly admitted to exist — as if Christ were some- 
 thing indefinite — but in few cases was it considered fit that a min- 
 ister could freely pass from one denomination to another. Yet pro- 
 pinquity leads to love; and common needs which no one Church 
 could supply compelled union in certain lines of common effort. 
 Hence the magnificent growth of the Young Men's Christian Asso- 
 ciation, which, in all our cities and most of our larger towns, has 
 
150 CHURCH FEDERATION 
 
 its stately and well equipped buildings, and extends its activity now 
 all over the world. In all this there is no official action of denomi- 
 nations ; but individuals, locally consenting, organize themselves on 
 the simple basis of fellowship, disregarding their minor differences 
 of faith and polity, and combine to do their part in common evan- 
 gelism. It is a beautiful illustration of the two notes of the true 
 Church Evangelism and Unity. 
 
 And from the young men the spirit passed to the youth, to the 
 children, indeed, of both sexes. The Christian Endeavor and its 
 allied organizations wholly or partly ignore denominational bar- 
 riers. In many tens of thousands of churches are they found, and 
 millions of young people are banded together, refusing to be shut 
 in walls of sects, fellowshipped in praise and service, led by the 
 hand gently into the public confession of Christ, which they had 
 already learned to make, in their little circles, by word of Scripture 
 and utterance of consecration. A blessed example have they given 
 to their fathers and teachers. 
 
 Equally impressive has been the movement for the union created 
 by the spirit of evangelism in the foreign mission field. It is espe- 
 cially marked in its progress at the present day, while its history is 
 forming. At home we somehow fail to see immediately the ridic- 
 ulousness of having a hundred denominations with a hundred mis- 
 sion boards and a hundred secretaries; but when the missionaries 
 meet in the presence of militant idolatry, each separately resisted 
 by the united force of false religions, they ask. Why should not 
 we, too, unite? Why should we set up Church against Church? 
 AVliy should we not help instead of hindering each other ? So before 
 the boards at home were ready the missionaries abroad began to ask 
 for union, and now the boards are learning and consenting. In 
 China, in India, in Japan, they unite first in conferences like this ; 
 they agree, as we shall agree, to harmonize their action, to fix their 
 bounds, and as far and fast as possible to consolidate their colleges 
 and seminaries, their publishing work, and to establish great 
 national Churches that shall have no memory of Western divisions, 
 or names that mean nothing to Orientals, but shall give the people 
 a great Christian Church of Japan, or China, or India. All this is 
 partly done; it is partly in the process of doing; but it is moving, 
 it is coming. Why should the Hindoo cling to the names of Luther 
 and Calvin and Cranmer and Wesley? Why even of Paul and 
 Cephas? Only Christ! 
 
 In the mission fields union is coming both by federation in work, 
 
FEDERATION OF DE:N0MI2^ATI0NS 151 
 
 and by the corporate union of denominations. This is true also in 
 Christian lands. 
 
 Dr. Gladden's articles in "The Century" some years ago gave 
 an ideal picture of the beauty of union of Churches in the service 
 of a town or city. Soon Federation began to organize itself in 
 this and other cities, through voluntary action, and then was formed 
 the National Federation of Churches and Christian Workers to 
 establish State and city federations. But all these and other 
 movements that might be mentioned, besides numerous conventions, 
 published articles and addresses, represented mostly voluntary work 
 rather than official Federation of denominations. In Maine, how- 
 ever, a beautiful example was set of absolutely official corporation 
 and Federation. There the Christian Churches— the Baptists, Free 
 Baptists, Methodists and Congregationalists— united on a recog- 
 nized basis, with representatives from each body, agreeing to pre- 
 vent unnecessary interference of Churches and hurtful rivalries. 
 This has continued thirteen years with the happiest results, and 
 has been partially repeated in Vermont and Michigan. Perhaps 
 the brethren in Maine do not know how widely their example has 
 been recognized, and what has been its influence leading to the 
 present Conference. 
 
 But on a larger scale a Federation of the Free Churches in Eng- 
 land has been doing a similar work. It has brought the Churches 
 embraced in it closer together, and has given them enhanced power 
 for the social and religious reformation of their country. 
 
 Similarly great international groups of allied denominations 
 have federated, Presbyterians the world over, and Methodists, 
 greatly to their mutual acquaintance and advantage. 
 
 The examples thus set have been followed and even bettered in 
 many directions, for while Federation is good, corporate union is 
 better, whenever it can bring together those Churches that are nearly 
 allied. The union of the Lutheran and the Eeformed Churches of 
 Germany in a single German Church is an example in point. More 
 lately, only five years ago this month, with great rejoicing the Free 
 Church and the United Church of Scotland came together, greatly 
 to the benefit of both. In Canada we see the process of an extraor- 
 dinary consolidation going on of Presbyterian, Congregational and 
 Wesleyan Churches in a single organization. Similar unions are 
 being accomplished in Australia and New Zealand. The same 
 spirit which has brought the colonies of Australia into a single 
 Commonwealth is bringing equally the denominations together. 
 
152 CHURCH FEDERATION 
 
 But to return to this country, the two Reformed Churches have 
 been seriously considering union with each other, or with some 
 otlier body; and the Presbyterians and the Cumberland Presby- 
 terians, and one or two minor bodies are approaching corporate 
 union, which is sure to come in the end. The Congregationalists, 
 United Brethren and Methodist Protestants will meet in February 
 next to settle how nearly they can combine in some way their forces, 
 and other denominations have a similar union under serious con- 
 sideration. In some way or other the blessed spirit of union seems 
 to have descended like a dove upon our Churches, and all are asking 
 how they can come closer together. 
 
 There have been other attempts at union, wliich might perhaps 
 be better called propositions for union — on some general basis. 
 These have taken the form of "^quadrilaterals," so-called, and have 
 had much value, notwithstanding their failure, and perhaps the 
 expectation that they would fail ; but they have brought before the 
 Christian world the simplicity of the essential Christian faith. 
 First tjie Episcopalians in Chicago in 1886, approved by the 
 Bishops of the Church of England at Lambeth in 1888, suggested 
 four conditions of union — the Holy Scriptures, the Apostles' Creed, 
 the two Sacraments and the historic episcopate. Then the Dis- 
 ciples in 1891 followed with three propositions as a basis for unity, 
 and the Congregationalists in 1895 followed with their four condi- 
 tions as a basis. Of these only the Episcopalian received any 
 serious attention. For several years there was conference on the 
 basis of the Lambeth Quadrilateral with the Presbyterians, but it 
 came to nothing accomplished, beyond the increased desire for some 
 basis on which the essential unity of the great Christian Church 
 could be expressed. The attempt at formal, organic unity was 
 shown to be for the present impossible, except in the consolidation 
 of two or more allied denominations, so that the alternative re- 
 mained of a Federation in which there should be no compromise of 
 the several creeds or forms of government, of the full right of each 
 to serve God in its own way, while fellowshipping and aiding all 
 the others. Out of this desire has come the present Conference, in 
 which no denomination takes the lead, called by a body represent- 
 ing all denominations, and in which no company of believers is 
 asked to yield one whit of its cherished faith or inherited customs 
 or autonomy. 
 
 This rapid and general view of the movement of the Christian 
 Churches toward closer fellowship shows us the various way? in 
 
UNITY ON THE BASIS OF INDIVIDUAL FREEDOM 153 
 
 which fellowship may be achieved. It may be by compulsion of 
 law, whether by the supreme force of the Inquisition, the less stern 
 repression of Kussian sects, or the milder social attraction of a 
 State Church. But all these methods are sure to fail, and they 
 only make more positive the insistence of a free conscience, and 
 the schism of the separated sects. Nowhere are the Jews so rigid 
 as in persecuting Eussia. Fellowship may also be sought by ab- 
 sorption. So has the Eoman communion taken in Eastern sects, 
 and is seeking further accessions. This means submission, and 
 destroys the differentiations of liberty, except when, as is sometimes 
 happily the case, changes of formula or feeling have obliterated old 
 distinctions. The great and successful fellowships and unions that 
 we are now achieving at home and abroad are on the old basis set 
 by the example of the Apostles at Jerusalem, on the liberty of the 
 several bodies of believers to wear their own colors, whether they 
 choose to march as separate companies, or consent to keep step in 
 the same regiment. Thus we express both sound fellowship and 
 get the consent of separate convictions in our Young Men's Chris- 
 tian Associations and our Christian Endeavors and our Bible Socie- 
 ties and our local federations, as also in the unions which in Scot- 
 land, Australia, Canada and the United States have consolidated 
 strong denominations into single bodies of greater composite 
 strength and influence. And it is on this basis of mutual recogni- 
 tion of each other's essential Christian life and service, allowing 
 each corps or division or regiment or company in the Lord's army 
 its own liberty, that we propose to create here a visible and recog- 
 nized expression of our essential oneness, on the basis of individual 
 freedom as established at Jerusalem; something more organic and 
 permanent than the Evangelical Alliance which did much excellent 
 work for thirty years, or than the admirable great Missionary Con- 
 ference which lately met in this haU. This, our present alliance, 
 could never be accomplished, except as the spiritual forces of the 
 Church, working outward for the conversion to Christ of the mul- 
 titudes of unevangelized souls in so-called Christian lands and in 
 the dense populations of paganism — unsaved after nineteen cen- 
 turies of separation and schism — have brought us closer together, 
 union by evangelism, as of old. Out from Christ, as from the sun, 
 radiate multitudinous forces of life in multitudinous directions. 
 But as we accept that life and grow in it, we are drawn closer to 
 our central sun, and the closer we come to Him. bv force of that 
 
154 CHURCH FEDERATION 
 
 nearness we come closer to one another; and we shall come closer 
 together until M-e shall know and see that we are one, and then 
 the world will know it, and, knowing it, will know the Son and the 
 Father. 
 
 PREPARATORY WORK OF RECENT^ YEARS IN 
 
 ADVANCING CHURCH FEDERATION 
 
 IN THE UNITED STATES 
 
 The Rev. Elias B. Sanford, D.D. 
 
 This Inter-Church Conference on Federation is the outcome 
 of action initiated and carried forward by the National Federa- 
 tion of Churches until June, 1904. At that time the work of cor- 
 respondence and preparation was placed in the hands of the Ex- 
 ecutive Committee that has Just noAV, through its chairman, made 
 its report. The relation of the National Federation, not only to 
 this Conference, but to most of the State and local Federations in 
 our country, makes its history an important part of the record I am 
 asked to give of preparatory work in recent years. 
 
 I briefly recall the steps that led up to its organization. In 
 
 1894, at a meeting held in the Madison Avenue Presbyterian 
 Church in this city, of wliich the Rev. Dr. Charles L. Thompson 
 was then pastor, the Open and Institutional Church League was 
 organized. This League brought together a group of representa- 
 tive men, connected with leading denominational bodies. In close 
 fellowship they stood upon a platform that made an earnest plea 
 for a spirit of ministration that should "sanctify all days and all 
 means to the end that men might be won to Christ and His ser- 
 vice, that the Church might be brought back to the simplicity and 
 comprehensiveness of its primitive life until it could be said of 
 every community, the Kingdom of Heaven is within vou and Christ 
 is all in all." 
 
 At the annual meeting of the league in Philadelphia early in 
 
 1895, action was taken that both the members present, and the 
 one who accepted their invitation to care for its executive aetivi- 
 
ORGANIZATION OF NATIONAL FEDERATION OF CHURCHES 155 
 
 ties, felt was a venture of faith. In entering upon his duties the 
 prophecy was made that this League, if faithful to its plea, could 
 not fail to be a force working in the interests of Christian unity. 
 
 About the time the Open and Institutional Church League was 
 organized, an honored member of the Executive Committee, having 
 in its care the preparations for this Conference — the Eev. Dr. John 
 Bancroft Devins — at that time in charge of mission work on the 
 East Side of this city, was instrumental in establishing what was 
 known as the Federation of East Side Workers. Its purpose and 
 success suggested to the rector of an Episcopalian Church, the 
 Rev. Dr. J. Winthrop Hegeman, the need and possibility of a 
 Federation that should include all the Churches and Christian 
 forces of this city. Through the efforts of Dr. Hegeman, leading 
 pastors and influential la}Tnen were interested, and the Federa- 
 tion of Churches in this city was organized in 1895. Since Sep- 
 tember, 1896, the Eev. Dr. Walter Laidlaw has been its efficient 
 executive secretary. This, and other important work inaugurated 
 and carried on through State and local Federations, will be brought 
 to your attention at the session of the Conference on Friday after- 
 noon. 
 
 It is easy to understand why, in some cases, the same men 
 should have been called to serve on the official board, both of the 
 Open Church League and the New York City Federation. Suffice 
 it to say that opportunity- came for the secretary of the League to 
 speak of the need of utilizing these organizations as a means of 
 advancing in a national way the spirit and methods of practical 
 cooperation among the Churches. A letter was prepared and 
 sent out to a large number of prominent ministers in every part of 
 the country, asking their opinion regarding the need and feasibility 
 of organizing a national society that should seek to promote the 
 interests of unity and Church Federation. The cost of this corre- 
 spondence was for the most part defrayed by the late William E. 
 Dodge, then president of the Evangelical Alliance. The response 
 to the letter was favorable and even urgent. 
 
 By the joint action of the Executive Boards of the New York 
 City Federation and the Open Church League, arrangements were 
 made for the Conference held in this city December 3, 1899. Mr. 
 Dodge presided at the opening session and President Hyde, of 
 Bowdoin College, told the story of the Interdenominational Com- 
 mission in Maine, and others reported the work of some local 
 Federations. Action was taken that resulted in the careful selec- 
 
156 CHURCH FEDERATION 
 
 tion of a committee of fifteen ministers and fifteen laymen, rep- 
 resenting different denominations, who were empowered to elect 
 an executive secretary and report at a meeting to be held the follow- 
 ing year. Then began a Avork the fruitfulness of which has proved 
 its need. Of this service, in its varied activities and results, time 
 will not permit me to speak. 
 
 Soon after the adjournment of the Conference in 1899 a let- 
 ter was sent out by the Executive Committee in which they spoke 
 of the scope and plans of the work placed in their hands, and 
 closing with these words — "The present organization of the Na- 
 tional Federation is only temporary. It was formed at the call 
 of a conference for the purpose, and its membership was consti- 
 tuted by that conference. It has thus, and could have at first, no 
 official relation with any denominational body. But it is desired 
 that it may be the forerunner of an Official Federation of Churches 
 to which it shall give place. Already not a few State bodies have 
 given the purposes of this Federation of Churches their hearty 
 indorsement; it is our desire that there may be established State 
 federations, like that so successfully in operation in Maine, whose 
 influence shall prevent wasteful and harmful rivalries of competing 
 cliurches and be the expression of the comity which should exist 
 between our home missionary organizations. Ma}'^ we not also 
 look forward to a National Federation of all our Protestant Chris- 
 tian denominations, through their official heads, which shall utter 
 their declaration of Christian unity, and accomplish in good part 
 the fulfilment of the prayer of our Lord that 'they all may be one, 
 that the world may know that thou hast sent me' ? Too long have 
 our Churches been working along independent lines, and their divi- 
 sions have too long given point to the gibes of the enemy. It is to 
 bring these Churches together, in testimony and in service, that 
 these local and this National Federation of Churches and Christian 
 Workers have been organized. They appeal to the sensitive and 
 earnest Christian conscience of those who are drawn together be- 
 cause first drawn to Christ." 
 
 The draft of this letter, from which I have just quoted, wag 
 prepared by Dr. William Hayes Ward, who in July, 1898, at the 
 National Council of Congregational Churches held in Portland. 
 Oregon, as chairman of their committee on union with other de- 
 nomination?, made a report in which it was recommended "that a 
 representative council or conference of the Protestant Churches in 
 the United States be called to meet in the city of Washington in 
 
COMMITTEE OF CORRESPONDENCE 157 
 
 May, 1900, for the purpose of organizing an interdenominational 
 union, which shall meet at regular periods, and which shall serve 
 as a visible expression of the unity of the Churches, and as a com- 
 mon bond in their fellowship with each other and their service of 
 the Lord Jesus Christ." After certain suggestions as to calling 
 the Conference, the report, which was unanimously approved, closed 
 with these words. *^e ask you to approve of this plan, or some 
 plan of visible Federation of the Evangelical Christian Churches of 
 this country." 
 
 It is interesting to note that without knowledge of the action 
 taken by the official representatives of this denominational body 
 the National Federation of Churches was coming to its organiza- 
 tion, prepared to aid the federative movement in this and other 
 directions. 
 
 In February, 1901, the organization of the National Federa- 
 tion of Churches was completed, and at its annual meeting in the 
 city of Washington, February 2 and 3, 1902, the following motion 
 prevailed: "Eesolved, That a Committee of Correspondence be 
 appointed to act with the Executive Board of the National Federa- 
 tion of Churches in requesting the highest ecclesiastical or ad- 
 visory bodies of the evangelical denominations to appoint represent- 
 ative delegates to a National Federation Conference to be held in 
 the year 1905." 
 
 The first body to whom the request for the appointment of 
 delegates was brought was the General Conference of the Methodist 
 Episcopal Church, South, at its session in the city of Dallas, Texas, 
 in the month of May, 1902. I recall with pleasure the welcome 
 this Conference gave to my message and the action taken that has 
 brought to us a noble representation from this great Church of the 
 Southland. 
 
 The time had come that in this work of preparation and seek- 
 ing the cooperation of denominational bodies the official Board 
 of the National Federation could ask and receive the aid of men 
 officially appointed by denominational bodies and others who were 
 identified with movements that are seeking to strengthen the bond 
 of union between members of the same denominational group and, 
 if possible, secure organic union. Dr. Roberts has already made 
 report of the action that created the Executive Committee that 
 has for nearly two years had entire charge of the arrangements for 
 this Inter-Church Conference on Federation. When the time came 
 to select the chairman of this important committee, Dr. Roberts, 
 
158 CHURCH FEDERATION' 
 
 by unanimous choice, was asked to take this place, which he has 
 so ably occupied. Dr. Roberts was a member and for several years 
 secretary of the Committee on Church Unity of the Presbyterian 
 General Assembly, which conducted from 1887 to 1894 negotia- 
 tions looking to closer relations with other Christian Churches, 
 and also prepared a Plan of Federation for the Presbyterian and 
 Reformed Churches of the United States. 
 
 I am sure the members of this Conference will agree with me 
 that the National Federation has been eminently fortunate in se- 
 curing in its fellowship and counsel men strong in position and lead- 
 ership who have given out of their experience, counsel and guid- 
 ance in the work that has proved so helpful in many directions. 
 In this labor large place must be accorded to the little group of 
 laymen whose unostentatious but generous gifts have made this 
 Avork possible. 
 
 We rejoice that the activities to which I have called your at- 
 tention have been crowned with success, in bringing you together 
 in this Conference to counsel regarding this world-wide movement 
 that is drawing the Church of Christ into closer unity of purpose 
 and action than ever before in the history of Protestant Chris- 
 tianit}^ We look to you, the messengers of the Church of the liv- 
 ing God, the Church" of which our Lord and Saviour, Jesus Christ, 
 is the Head, to carry forward this work to a consummation that 
 shall manifest to the world that you are One in Him, whose right 
 it is to reign and rule in every heart. 
 
 Many of us here to-day recall the visions of youth regarding 
 the need and possibility of achieving the unity of the Church as 
 the Body of Christ. Some of us looked into the faces of that 
 splendid generation of men who aided with their presence and 
 message the great world gathering of the Evangelical Alliance held 
 in this city in 1873. Along the fast flying years the Saviour's 
 prayer that "they all may be one" has been a part of the pulse beat 
 of our lives. Is the vision of youth and the dream of later years 
 to end in disappointment? It cannot be. It is the plea of our 
 Divine Lord and Redeemer. It must, it will prevail. 
 
THE OPEN DOOR BEFORE THE CHRISTIAN 
 CHURCHES 
 
 The Rt. Rev. William Neilson McVickar, S.T.D. 
 
 Mr. Chairman and Brethren: 
 
 The horrible consciousness has just dawned upon me with the 
 announcement of the subject of my address that I have not stuck 
 very closely to my text. I suppose that may be a consciousness that 
 has come to clergymen now and again, and perhaps they have been 
 excused; at least they have excused themselves; and so I must ask 
 your patience if I wander somewhat from the theme that I find on 
 the programme. 
 
 The Field Secretary of our New England Federation, in an- 
 nouncing this meeting, said that it was likely to be "one of the most 
 momentous gatherings in the annals of American Christianity," and 
 I rather think that he was right. His first reason for so estimating 
 it was that twenty-one different denominations (I would rather call 
 them, after apostolic fashion, twent}^-one different churches), with 
 their 19,000,000 of communicants, would be here represented. 
 Surely that in itself would mark its importance. And when, in 
 connection with this, we consider the place and time of meeting, 
 our appreciation of it must be greatly enhanced. It is not often 
 that such a gathering as this takes place in this great, seething 
 centre of busy life. And it has not been called because of a sudden 
 emergency, as the citizens of Florence were called together, by the 
 tolling of the old "Vacca," to announce an invasion of armed forces ; 
 nor again because of the ravages of some epidemic that threatens its 
 life and must be stopped at all hazards; nor even again by the de- 
 mands of a great and impending election which menaces the honor 
 and the fundamental principles of political existence through cor- 
 ruption and fraud. Not any such emergency has summoned us, 
 but a matter as old as Christianity itself, a problem which the early 
 disciples and followers of Christ had to deal with — the Christianiza- 
 tion of the world. Nor is the meeting less momentous in view of 
 the spirit which inspires it, the spirit of brotherly love and co- 
 operation. 
 
 159 
 
160 CHURCH FEDERATION 
 
 Fifty years ago, Mr. Chairman, such a meeting as this would 
 have been impossible — well nigh inconceivable. Some of the hon- 
 ored grayheads that are here will realize more clearly than the 
 younger members of this Conference can what I mean. This meet- 
 ing, fifty years ago! made up of Methodists! Presbyterians I Con- 
 gregationalists I Baptists ! and Episcopalians, too ! Who would have 
 dreamed of it? Well, well, the "iridescent dream," as it has been 
 called, of a United Christendom may after all prove itself not at all 
 a dream some day short of "the sweet by and by." Those were days 
 of division, when the Churches stood apart, unlike Charity, which 
 "seeketh not her own," each looking on her own things and askance 
 at each other, never for a moment conceiving that God's truth 
 might be bigger than their own little theologies made it, or His 
 Kingdom more comprehensive than their little bailiwicks; and I 
 am not sure that it would be extravagant to add that their notions 
 of heaven itself were respectively of a glorified Methodist, Presby- 
 terian, Baptist or Episcopal realm — that, at least, would have been 
 the logical conclusion of their exclusiveness. And now, sir, in con- 
 trast with that picture, lo ! this great meeting, made up of all these 
 different elements, and yet dominated by one all-inclusive motive 
 and inspired by the one spirit of brotherly kindness and concord. 
 Certainly we are getting nearer to one another; nearer, as I surely 
 believe, as we are getting back and nearer to the manger and the 
 cross of the one Great Master. We no longer feel it necessary to be 
 forever on guard over our own ways, and in doing so to discredit 
 and disparage those of others. We vnW not forbid any to cast out 
 devils because they follow not with us, so long as we are sure 
 that the devils are really cast out. I wish I could say 
 this with as much assurance here as I can in Ehode Island. Yes, 
 this is a momentous meeting, and we have reason to thank God and 
 take courage for it. But it must not therefore be merely a banquet 
 of self-congratulation. The serious, sobering problem, of which I 
 have already spoken, confronts us, which in view of the past may 
 well cause us to mingle tears of penitence with our psalms of thanks- 
 giving ; for first of all we are called to face the solemn fact — and it 
 is always well to face facts and so to realize just where we stand — 
 the fact that with all the Church of God has done (and it has done 
 much) this world is. as far as you and I can judge, somewhat dis- 
 tant yet from the Kingdom of God. 
 
 The Church has done much. She has reached vast masses of 
 mankind with the Gospel of truth ; she has elevated the civilization 
 
J. CLEVELAND CADY, LL.D. 
 
 HON. MARTIN W. LITTLETON 
 
 REV. CHAS. L. THOMPSON, D.D. REV. ROBT. S. MacARTHUR. D.D., LL.D. 
 
THE OPEN DOOR BEFORE THE CHURCHES 161 
 
 of the past and made it, at least in its trend, a Christian civiliza- 
 tion, and that in spite of alarming and dreadful inconsistencies to 
 the contrary. There is to-day a Christian civilization, nevertheless, 
 and all that we have to do to realize this is to place ourselves in 
 succession in the midst of the city of London, for instance, on the 
 other side of the sea, or in this city in which we are met to-day, and 
 then in contrast with that put ourselves in thought back nineteen 
 hundred years in the city of Pompeii or of Eome under the Caesars. 
 Then we shall realize indeed what a change has taken place, that a 
 subtle leaven has been at work all through these ages ; and in spite 
 of all the forces of evil combined there has been a marvellous change 
 taking place and a new civilization introduced. But, my friends, 
 with all that granted, we have only to open our eyes this morning 
 on this city, we have only to consult the papers that bring to us 
 the news from other parts of the world, to realize just as vividly 
 that the process has not yet been completed, that the kingdoms of 
 this world after nineteen hundred years of work have not yet be- 
 come "the Kingdom of our Lord and of His Christ" ; that, indeed, 
 as far as human Judgment can forecast the future that consumma- 
 tion is still far distant. God grant it may not be so distant as it 
 sometimes seems. And the fault for this must lie somewhere. Not 
 with the Gospel surely. The Story of the Cross is just as effective 
 to-day as ever, and has been all along, speaking to the deepest needs, 
 the sins and sorrows of humanity. "The Lord's arm is not shortened 
 that it cannot save," and wherever that Gospel has been preached 
 and human lives have received it in sincerity it has manifested its 
 life-giving power. But there are still vast multitudes unreached, 
 and "strongholds of sin, Satan and death" still unconquered, even 
 where its sound has been carried. And when all has been said we 
 cannot but know that the fault and failure have been with the 
 Church, the Christian Church, itself. 
 
 The Church has faults, no doubt— faults of method and admin- 
 istration largely. Yes, and something deeper often than these. 
 She has been too academical and artificial and narrow in her ap- 
 proach to human lives. And this has told against her work. But 
 a paramount, most disastrous and fundamental fault certainly has 
 been — I cannot but feel it — her divisions and the spirit which lies 
 back of them, sectarianism. That has been the thing which has at 
 the same time uttered and ministered to self-consciousness and self- 
 absorption of the several Churches until they have well nigh for- 
 gotten the supreme work which has been given them to do, the 
 
162 CHURCH FEDERATION 
 
 redeeming of the world. They have been so engrossed establishing 
 and justifying themselves that the greater campaign has made slow 
 progress. I tell you, my friends, that "States Rights" do not make 
 good and wise statesmen in the nation's councils, nor, on the other 
 hand, do they make the most trusty and efficient soldiery on the 
 field. And I cannot but believe that much of the failure in the 
 Church's work and advance has been due to the like spirit in her 
 midst. Such a spirit is weakness in itself, enfeebling and unsettling 
 convictions (in spite of loudest protestations to the contrary), con- 
 victions which ought to be certain of themselves for efficient action. 
 Out of harmony with God's plans, it is out of harmony with His 
 providence, which recognizes and blesses that which this spirit is 
 bound to depreciate and discountenance. It was not calm and cer- 
 tain faith, believe me, which in the days of the Inquisition lit the 
 fagot and burned the heretic, but a semi-skepticism which did not 
 dare trust God to safeguard the truth of which it itself was not 
 sure. Weak in itself, and therefore all the more bigoted, this spirit 
 of sectarianism has proceeded further to weaken its cause by a 
 division of its forces, when all the strength of complete concentra- 
 tion and unity is needed to meet the Arch-enemy. What earthly 
 general would be guilty of such folly in leading his army to battle ? 
 What earthly business would tolerate the waste and interference 
 which such a method entails? And yet that has been the folly of 
 the Christian Church. I remember hearing Dean Stanley, the late 
 great Dean of Westminster Abbey, when preaching a memorial ser- 
 mon to Lord Bishop Thirlwell of St. David's, lament that wisdom 
 had been allowed to drop out of the list of Christian graces, a grace 
 for which Bishop Thirlwell had been noted, and suggesting that 
 whereas Christians were constantly confessing that they were "mis- 
 erable sinners" it might sometimes be appropriate and wholesome 
 for them to confess on their knees that they were "miserable fools." 
 It seems to me that the suggestion is timely in connection with a 
 review of the Church's method of doing its work. With such a stu- 
 pendous work, with such resources and inspiration at its command, 
 and with such a leader as it claims to follow, it must be its own 
 fault if it allows petty party interests to divide its strength and 
 impede its triumphant progress; and how petty all such interests 
 and division are in comparison with the fundamental and uniting 
 bonds ! Thank God for the dawn of the new and more promising 
 day which this great meeting betokens. If this gathering accom- 
 plished nothing more in the way of practical suggestion than a real 
 
THE OPEN DOOR BEFORE THE CHURCHES 163 
 
 "iiiiity of spirit in the bond of peace," it will be worth everything 
 it has cost in the heartening of the Christian "soldiers and servants" 
 of Christ and the impression which it must make on the forces of 
 evil. 
 
 But there is as well practical and united action already under 
 way which is bringing Christians closer to one another along various 
 lines — in the battles which are being fought against intemperance 
 and vice, in movements organized against corruption in political 
 and civil life, in the organization of public and private charity and 
 good citizenship, as well as in many other directions. And in the 
 special domain of religion itself signs are not wanting of this grow- 
 ing consciousness of community of interest ; undenominational con- 
 ferences and classes for the study of the Bible, and missionary work 
 at home and in the foreign field, the ever widening work of the 
 Young Men's and Young Women's Christian Associations and like 
 bodies, all bear witness to the changing order, while more signifi- 
 cant than all else is the actual reunion of long divided sections of 
 Churches and Churches themselves. 
 
 But my allotted time has long since gone by. If I have not 
 stuck closely to my prescribed theme, what I have said leads up at 
 least to that theme, and shows the direction in which the "open 
 door before the Christian Churches" points; that the door is open 
 as never before there can be no doubt, and it is of the Master's 
 setting. "Behold, I have set before thee an open door and no man 
 can shut it." 
 
 DISCUSSION 
 The Rev. 0. W. Powers 
 
 Bishop McVickar has said that no great public exigency has 
 called this assembly. Yet in all of our minds I believe that there 
 is a suggestion of a crisis in the affairs of the Kingdom of G-od 
 which demands this meeting. It is a crisis, that the whole world 
 now lies open to the Gospel of Christ. Away up on the "roof of 
 the world" the last hermit nation has had its doors pried open by 
 British bayonets. The power of a heathen nation has been used 
 to preserve and extend the "'open door" for the Gospel in Eastern 
 
164 CHURCH FEDERATION 
 
 Asia. The world lies open, and if the Church does not go forward, 
 it means defeat. The vast opportunity before the Church, and 
 especially before the Church in America, must be seized. The 
 marshaling of these facts this morning shows how the way has 
 been opened for this movement, which means efficiency and progress 
 for the whole Church. We must not be false to the highest in- 
 terests of the Kingdom of God, nor take counsel of our fears. 
 
 I feel sure that we shall not close this door, so wonderfully 
 opened, by any mistakes that might be made here. We have come 
 together in the spirit of the broadest fellowship, and we will do 
 nothing contrary to that spirit. The organization which we hope 
 will grow out of this Conference must have no narrower basis 
 than that set forth in the invitation in response to which we have 
 come. We are not to effect a unity of our convictions concerning 
 creeds, but to unite in a fellowship of love and service. 
 
 We might imperil this movement by bringing to it a spirit 
 of compromise. There has been none of this apparent so far. 
 There is no need for us to surrender our convictions on matters 
 of faith. If we cannot come together holding each for ourselves 
 the truth as God has given us to see it, we can build no true temple 
 of Christian unity. 
 
 It would be a fatal mistake if we should permit any suggestion 
 of a concentration of power. Cooperation does not mean control. 
 We are not to take away any responsibility from the Churches, and 
 centre it anywhere outside of the organizations here represented. 
 
 But while some mistakes, if we should make them, may hinder, 
 they cannot defeat the grand consummation. It is God's purpose 
 that the kingdoms of this world shall become the kingdom of our 
 Lord and Saviour Jesus Christ. Thus all the world shall be 
 brought into unity. Let us look into our own hearts, and realize 
 what has come to us through the blessed Gospel; let us look 
 forward to the opportunity that is ours this day; let us look out 
 upon the world with its heartache and agony without the Christ. 
 Then, realizing that we have not yet done for that world what our 
 Saviour expects of us, let us look up into His face, and be melted 
 into a very passion of love and pity, that shall bring us into that 
 real unity of spirit and purpose that shall avail for the conquest of 
 the world and the exaltation of our Lord. 
 
DISCUSSION 
 The Rev. William H. Black, D.D. 
 
 The open door before the Christian Churches of this country 
 and of the world is so manifold, so wide open, as almost to im- 
 press us with the thought that there is no door. Listen to this 
 catalogue of some of the things that the Christian Churches in 
 cooperation may do in the way of reform and amelioration : 
 
 First. In the interest of civic righteousness, so imperative, so 
 inviting, so necessary. 
 
 Second. In the interest of a wiser, more effective system of 
 marriage and divorce legislation. 
 
 Third. In the interest of temperance and the repression of 
 the vices of intemperance. 
 
 Fourth. In the interest of public honor; against corruption; 
 inspiring men in high places to wield these tremendous organiza- 
 tions of capital and industry in the fear of God. 
 
 Again, in the interest of prison reform, that these institutions 
 may be administered better for the men and better for society. 
 
 Again, in the interest of public charity. 
 
 Again, in order to repel and repress evils. 
 
 Again, in order to prevent Sabbath desecration. 
 
 Again, in order to eliminate, in the interests of society and 
 of the commonwealth, child labor. 
 
 Again, in order to prevent unrighteous industrial combina- 
 tions, strikes and lockouts. 
 
 Again, in order to institute reforms in the tenement dis- 
 tricts. 
 
 Again, in order to repress and eliminate gambling in all its 
 vicious forms. 
 
 Again, in order to correct public amusements so that they 
 shall minister to the social comfort and elevation and be in har- 
 mony with righteousness. 
 
 Again, in order to stimulate activity in the interest of the 
 elimination of the evils connected with immigration. 
 
 Again, in order to make it impossible for such things as Mor- 
 monism to have a controlling influence anywhere in this great 
 nation. 
 
 165 
 
166 CHURCH FEDERATION 
 
 Such is a catalogue of fifteen things; and now take some of 
 the things that are positive: 
 
 Firstly, the open doors for cooperation among the Churches 
 in the great field of Christian evangelism, made stronger by the 
 binding together of the Churches into one harmonious and fra- 
 ternal movement for the salvation of men and society. 
 
 Secondly, comity in the administration of our home missions. 
 
 Thirdly, union in our city mission work ; more effective because 
 more united and cooperative. 
 
 Fourthly, cooperation on the frontiers, where there not being 
 a requirement for two Churches, all denominations may combine 
 to make one good Church. 
 
 Fifthly, more care of those allied organizations such as the 
 Young People's Society of Christian Endeavor, the Young Men's 
 Christian Association, the Young Women's Christian Association, 
 the Women's Christian Temperance Union, and so on and so on, 
 that the Church may be aggressively and cooperatively united 
 with these in the realization of the ends, with which they have 
 been providentially burdened. 
 
 Sixthly, and this is the problem that is coming to us just now, 
 and is imperative, namely, that the Protestant Churches of this 
 country shall do something to take care of the Christian young 
 men and women who are in our great State universities. This is 
 beginning to open, and is important. 
 
 And seventhly, in the National Educational Association, in 
 their recent meetings, one important note that has been sounded 
 is the return of the Bible to the public schools. These teachers who 
 realize the importance of that would rejoice to have the cooperation 
 of all the Churches. 
 
 And then, eighthly, to go across the sea, that we, in our for- 
 eign mission work, may strive to build up the Kingdom of Christ 
 in its unity and power rather than to perpetuate the divisions that 
 exist among us. That was a great message from the President of 
 the United States at the opening of this meeting. When men in 
 high places who do Christian thinking give us a message like that 
 it should come to our hearts and have practical influence in the ad- 
 ministration of the affairs of our Churches. 
 
 Ninthly, in the building of seaport Churches, that those Chris- 
 tians who go out from among us and trade in distant ports may 
 have the Gospel preached unto them, as well as to the foreign 
 people around them. That is one of the imperative necessities of 
 
THE OPEN DOOR BEFORE THE CHURCHES 167 
 
 this present time, and cooperation is necessary in order to the 
 realization of this end. 
 
 Another of these foreign interests claiming cooperating 
 Churches is this, that we shall have Churches on the continent of 
 Europe, where there are strange languages, that those who speak 
 the American language may have the Gospel preached unto them 
 in the great cities of Europe. Many a Christian is neglected be- 
 cause he cannot understand the Gospel, though it is preached all 
 around the place he lives. We must together foster the establish- 
 ing of the Christian Churches speaking the English language in 
 Germany, and France, and Italy and elsewhere. 
 
 And then, finally — for this is all I shall undertake to say in 
 the ten minutes that have been allotted me — there should be 
 earnest cooperation in the carrying out of such desires as were 
 expressed in the paper read by Washington Gladden at the open- 
 ing of this Conference this morning, that we may cordially join 
 together in the aid of the persecuted and downtrodden wherever 
 they may be, and whether they bear the name of Christ or not. 
 The interests of the Jew and of the Stundists in Eussia are the 
 same. 
 
 We must join forces to pass into the open doors at home and 
 abroad. 
 
 DISCUSSION 
 The Rev. John F. Carson, D.D. 
 
 Mr. President : It is never easy and it is sometimes hazardous 
 to attempt an analysis of the religious conditions of the times 
 of which one is a part. There is always danger in making such 
 an analysis of mistaking an eddy for a full current and also of 
 being mistaken both as to the nature and direction of the tributary 
 streams. It is the habit of most of us to allow our local condi- 
 tions to color our view of the whole field. What Lord Salisbury 
 said to the critics of his world-compelling diplomacy, "Study 
 larger maps," is good advice for all of us to take when we con- 
 sider the movements at work for the advancement of the King- 
 dom of Jesus Christ. We must study the spiritual movement, not 
 in its local and transient aspect, but in its world-wide and age- 
 long sweep. 
 
168 CHURCH FEDERATION 
 
 In his able paper of this raoming, Dr. Ward told us that the 
 two notes which are being struck constantly and clearly in the 
 Church of to-day are union and evangelism. Our hearts re- 
 sponded with a good old fashioned Methodist "Amen" to that 
 utterance. "Union and Evangelism" — it might be put in this 
 way, "Union in or through Evangelism." In Evangelism, an 
 Evangelism that rings true to the cross of Jesus Christ and to 
 that cross as the symbol of the substitutionary sacrifice of the 
 Son of God for the salvation of men, is the only sure basis of 
 union. On this basis all Churches will come together. There was 
 a signal illustration of this in the recent evangelistic movement 
 in Minneapolis. A Presbyterian minister, greatly honored and 
 beloved in all the Churches, Dr. J. Wilbur Chapman, occupied the 
 pulpit of the leading Protestant Episcopal Church of that city, 
 and occupied it on the invitation of the Bishop of Minnesota, who 
 escorted him into the church. That incident, and many others, 
 assure us that to-day men are willing that the mould should be 
 broken in order that the sweet fragrance of the Gospel ointment 
 may pour forth and permeate the lives of men. 
 
 Events with prophecies conspire, 
 To raise our faith, our zeal inspire. 
 
 What are the events which are in themselves prophecies? 
 What are the elements which make "the open door" before the 
 Church ? The previous speakers of this morning have dwelt prin- 
 cipally on the signs within the Church. Let me call your atten- 
 tion to a few things outside the Church which indicate the wide 
 open door that is before the Church. 
 
 And, first, I would mention the new emphasis that the thought 
 of the day is putting on the spiritual. Materialism, as a specula- 
 tion, is almost, if not quite dead, however secular the interests 
 of men may continue to be and however material their ambitions 
 and activities. The materialism which held sway and was pop- 
 ular a half century ago is now out of date, as old fashioned as the 
 garments of fifty years ago. The swing of thought and of in- 
 terest is so far away from materialism that psychology and psy- 
 chical studies have become almost the fad of our day. Theosophy, 
 Christian Science and such like cults are but the wild and worth- 
 less extravagances which accompany the swing of thought and of 
 interest away from the material and unto the spiritual. Such 
 
THE OPEN DOOR BEFORE THE CHURCHES 169 
 
 systems as these find a welcome in human hearts because of the 
 emphasis which they put upon the fact of the spiritual. They 
 tell men to find the spiritual reality within themselves. It is 
 deceptive teaching and deluding. But the very emphasis which is 
 thus put upon the spiritual opens a wide door to the Church of 
 Jesus Christ, a door not for criticism and not for censure, but a 
 door for teaching and service. It is the opportunity and the 
 obligation of the Church to direct the drift of modem thought 
 towards the spiritual reality in Jesus Christ, which is alone suffi- 
 cient and satisfying. 
 
 A second sign which is full of encouragement for the Church 
 of to-day is the new and wide ethical awakening in our land and 
 throughout the world. A great wave of genuine reform has swept 
 over our commercial, social and political life. There is a universal 
 demand to-day for the play of righteousness in the lives and in 
 the work of men. In commercial life men are demanding as 
 never before that a man shall be honest in the administration 
 of the sacred trusts that are committed to him. In the so- 
 cial world of to-day is a strong demand for the play of the 
 pure in all our life; the divorce scandal is being resisted, polygamy 
 is being opposed and Mormonism deposed from power, and in our 
 amusements men are demanding a purer standard, even in New 
 York City the police authorities recently prohibited a play that 
 was suggestively impure. 
 
 In our political life there is almost a universal demand for 
 the play of decency and for the overrule of all bossism. In Mis- 
 souri that reform sent some officials to jail. In Minneapolis that 
 reform elected as Mayor a man who was pledged to close the 
 saloons on the Sabbath day, and on the past three Sabbaths eveiy 
 saloon and drinking place in Minneapolis has been absolutely 
 closed. In Philadelphia, imder the leadership of the Church and 
 of such churchmen as the one who honors this convention by his 
 presence and services this morning (Mr. John H. Converse), the 
 people rose in their majesty and morality and drove from official 
 position that whole company of men who were banded together 
 under the black flag of piracy. In ^^ew York City— well, we had 
 an election the other day. There is some uncertainty as to the 
 outcome of that election; but one result is assured — that election 
 has been a demonstration to the politicians of all parties that 
 the people of Greater New York are determined to overthrow 
 
170 CHURCH FEDERATION 
 
 every politico-coramercial organization in which men are banded 
 together with no other creed than greed, and for no other purpose 
 than to reap rich harvests from the black fields of vice and crime. 
 New York is saying to America to-day, "We are done with that 
 sort of thing in our political life." 
 
 This uprising of the people against unrighteousness and pol- 
 itical oppression is not confined to America. It is world-wide. 
 Even in far away, bleeding Eussia the people, long crushed under 
 the iron heel of oppression, are rising against the power that has 
 worked to crush their life and liberties. The heart throb of the 
 people of Eussia finds expression in the cry which was made only 
 yesterday — Poland for the Poles, Finland for the Finns, Caucasus 
 for the Caucasians. 
 
 This uprising of the people opens a door for the Church and 
 the Church must enter with her constructive message and work in 
 order to prevent the rule of Mobocracy in our social world and 
 in order to make permanent and effective the new ethical awak- 
 ening. The ethical is strong and abiding only as it is based upon 
 and backed by the spiritual. The opportunity of the Church in 
 this ethical awakening is to emphasize the spiritual as the basis 
 and the inspiration of all honesty and honor. The Church can 
 do no better service for humanity than to emphasize the fact that 
 the revival that is needed to-day is a revival of downright old 
 fashioned honesty among men. 
 
 A third sign — ^but the chairman informs me that I have but 
 one minute — I cannot therefore dwell upon the fact that the 
 spirit of evangelism which controls the Church to-day opens to 
 her a wide door of service in soul saving and society redeeming. 
 This was the theme on which I intended speaking — but my time 
 is gone. Eesponding to the fascinating invitation which is given 
 her by all these open doors which have been mentioned this 
 morning, and entering through them into the uses of humanity, 
 the Church will be effective in the introduction of that brother- 
 hood for which the race has been longing, a brotherhood made 
 up, not of the whims of a lawless individualism, or the tyrannies 
 of a communistic socialism, but of the love and the loyalty of 
 redeemed and regenerated men — a brotherhood that shall faith- 
 fully image forth the love of God for man and the love of man 
 for man — the New Jerusalem, let down from God out of heaven,, 
 in which Jesus is King. 
 
A UNITED CHURCH AND RELIGIOUS 
 EDUCATION 
 
INTRODUCTORY ADDRESS 
 
 The Rev. J. H. Garrison, LL.D. 
 
 Our subject this afternoon embraces two of the largest con- 
 ceptions and ruling ideas of modem times, namely, Christain 
 unity and religious education. The unity of the world, the unity 
 of law, the unity of the race, the unity of all knowledge — these 
 are the sublime conceptions to which the modern mind is led by 
 all the revelations of science and of history. We are indebted, 
 however, to Jesus Christ for the idea of Christian unity — a spirit- 
 ual brotherhood of believers bound together by their mutual 
 allegiance to Him who revealed the Fatherhood of God and the 
 brotherhood of man. Perhaps there is no measure of Christ's 
 greatness that is more striking and impressive than the fact that 
 in an age of bitter hatreds, narrow provincialisms, and partition 
 walls, among men "hateful and hating one another," He came 
 with a mission to all, died for all, offered pardon to all, and es- 
 tablished a Church for all, which was to be the spiritual temple 
 of a redeemed and unified humanity, and prayed that its mem- 
 bers might be one as He and His Father are one. 
 
 Education is the divine process of developing a human being 
 along the lines of his native powers and potentialities until he 
 has become what God in His creation designed him to be. Ee- 
 ligious education is the training of the human soul in the knowl- 
 edge of the highest things — its relations to God and to its feUow- 
 men. All God's revelations in all dispensations, and all institu- 
 tions which He has established among men — the family, the 
 Church, and the State — have for their purpose the moral 
 and religious education of mankind. What is the relation of 
 these two great ideas— a united Church and religious education? 
 
 When Jesus prayed that his followers might be one, m order 
 that the world might Relieve, He indicated the relation between a 
 united Church and the very first step in religious education, 
 which is faith in Christ, the world's greatest Teacher. It is evi- 
 dent that He regarded the relation of the one to the other as very 
 vital. No other one fact would have such an impressive influence 
 on the faith of men, and hence in religious education, as a united 
 Church. We Protestants, in our love of liberty, have probably 
 underestimated the value of unity, as a divine factor in the relig- 
 ious education of mankind. This great assembly, however, rep- 
 
 173 
 
174 CHURCH FEDERATION 
 
 resenting as it does the leading religious bodies of Protestantism in 
 this country, convened to study the problem of a closer unification 
 and cooperation of Christians in order that the Church may do 
 its work in the world more effectively, is evidence of the fact that 
 we are coming to a recognition of the place and power of the 
 united Church in giving new potency and direction to all the 
 methods and processes of religious education. 
 
 We may not be prepared at present to consummate that unity 
 of our religious forces which is contemplated in the prayer of 
 our divine Lord, when He prayed that His followers might be 
 one, even as He and the Father are one; but let none of us say 
 that because such union is impracticable now, it will therefore 
 forever be impracticable. Such a Convention as this which is now 
 here assembled would have been impracticable and impossible 
 even ten years ago. The Lord Jesus is the Head of the Church, 
 and let us put no limitations to His divine power. If, in His 
 infinite wisdom, He sees that a united Church — a Church so 
 united as to be unhampered by its denominational divisions in fra- 
 ternal cooperation and mutual Christian fellowship — is necessary 
 to accomplish His divine purposes in the world in evangelizing the 
 pagan nations and in overthrowing the gigantic evils which have 
 become intrenched even in our Christian civilization, who are we 
 that we should withstand God? Our duty is, my brethren, to put 
 ourselves completely under the leadership of Jesus Christ to be 
 moulded, directed, and used by Him for the accomplishment of 
 His sublime mission in the world. Where He leads we can afford 
 to follow. 
 
 But is there not a degree of unity already attained by us 
 which finds no adequate expression in any organization which has 
 yet been formed, or in any form of joint cooperation to oppose 
 those things to which we are all opposed and to bring about 
 such reforms as we all desire ? That there is such unity, and that 
 it should have a practical manifestation such as the world can 
 see, in cooperative movements for the world's betterment, is 
 the meaning and purpose of this magnificent assembly. 
 
 It is with great pleasure that, as chairman of this session, I 
 invite your attention to the discussion that is to follow, and not 
 without hope that it will help us to a clearer understanding of 
 the relation which exists between these two leading ideas of our 
 modern life — Christian unity and Christian education — and so 
 hasten the fulfilment of our Lord's prayer — "That they all may 
 be one!" 
 
RELIGIOUS EDUCATION IN THE HOME 
 
 The Rev. George W. Richards, D.D. 
 
 The normal man lives his life in the home, the school, the 
 Church and the State. These social organisms are rooted in the 
 human constitution, and in them men are to work out their divine 
 destiny. The home is first both in time and in importance. It is 
 the unit of the social order and has specific functions to perform 
 in the education of the race. 
 
 The significance of the home is now more recognized than ever 
 before. Jesus gave it the proper place in the religious life. He 
 was Himself an obedient Child. He attended a wedding, and was 
 entertained as a guest at Bethany. He made the social life the 
 sphere for the unfolding of the religious life. The home, not the 
 monastery, is the school of saints. The sociologist, the pedagogue, 
 the ethicist and the evangelist unite in magnifying the influence of 
 the family. Mulford said : "Sociology is the coming science, and 
 the family holds the key to it !" No less significant is the state- 
 ment that "a child's first teacher is the one who loves it first." 
 Martesen wrote: "The family forms the commencement and the 
 foundation of the moral world." Jerry McAuley made an almost 
 startling assertion when he said : "Far be it from me to limit the 
 grace of God, but I never yet knew a man to be permanently re- 
 claimed who did not have a good mother." In his study of revivals 
 Davenport concludes that "a sound family religion furnishes the 
 only sufiicient basis for healthy evangelism." 
 
 From these testimonies it appears that what men have always 
 felt instinctively and Christ has taught, science corroborates, — the 
 primacy of the home in the development of the individual and the 
 social life. 
 
 We can only understand the part which the home is to take 
 in religious education when we have a definite idea of what re- 
 ligious education is. Since religion embraces not only a part of 
 man's life but has to do with the whole of it, religious education 
 must include the whole educational system. Protestantism does 
 not draw a line between the religious and the secular. Human life 
 in all its phases is sacred, and all its institutions are divine. The 
 only line of division is that between the Christian and the un- 
 christian, the good and the bad. By living in the various social 
 organisms into which we are born we are to be educated for the 
 
 175 
 
176 CHURCH FEDERATION 
 
 kingdom of love, righteousness and freedom. Each one of these 
 organisms is of God and has its own peculiar place in the divine 
 plan of education. 
 
 Dr. Butler defines education as "a gradual adjustment to the 
 spiritual inheritance." The inheritance is fivefold, viz. : The scien- 
 tific, the literary, the esthetic, the politico-social, and the religious. 
 If we accept this division we shall find the home to be specially 
 adapted to lead men into the last two fonns of inheritance — the 
 politico-social and the religious. For a home may be a good home 
 without literary, scientific or esthetic culture, but it cannot be a 
 home at all without making or marring the social and religious life 
 of its members. In these respects it wields an influence different in 
 degree, if not in kind, from that of the school, Church or State. 
 It must be remembered, however, that these latter institutions also 
 have far-reaching social and religious value. 
 
 We are now confronted by a second question. What portion 
 of the religious inheritance is the home to transmit? The answer 
 requires a definition of religion. It is presupposed that the only 
 form of religion which is considered by this assembly is Chris- 
 tianity. It would not be prudent to attempt a definition of the 
 essence of Christianity at this time. That problem seems to have 
 taken in our day the place of the sacramental question in the six- 
 teenth century, in being a stone of stumbling and a rock of offense. 
 When, however, we approach Christianity from the human or moral 
 side, it is not so difficult to find common ground upon which the 
 Church universal may stand. Jesus defined it as love — love of 
 God and love of men. Paul described it as righteousness, and 
 peace, and joy in the Holy Ghost. James made pure religion and 
 undefiled before God and the Father consist in visiting the father- 
 less and widows and keeping oneself unspotted from the world. 
 Sabbatier said it is "a filial feeling toward God and a fraternal 
 feeling toward men." The home is jiot a school of theology. It is 
 not to teach Church history nor dogmatics. It is a school, so far 
 as it is a school, for training in Christian living. Whatsoever 
 things are honorable, whatsoever things are just, whatsoever things 
 are pure, whatsoever things are lovely are to be taught in the home. 
 The child should breathe in the atmosphere of love, joy, peace, long 
 suffering, kindness, goodness, faithfulness, meekness and temper- 
 ance. 
 
 The work of education in the family must be done in two ways ; 
 first, by influence, and second, by instruction. 
 
REV. WASHINGTON GLADDEN, D.D.. LL.D. KT. KEV. WILLIAM NEILSON McVICKAR, S.T.D. 
 
 REV. O. W. POWERS, D.D. 
 
 REV. WM. H. BLACK, D.D. 
 
RELIGIOUS EDUCATION IN THE HOME 177 
 
 I. By virtue of its constitution, the home teaches religion. In 
 it the three great factors which work together in the making of 
 manhood cooperate. They are heredity, environment and person- 
 ality. These forces become concrete by being embodied in the liv- 
 ing personalities of the family. They have subtle power over its 
 members. If heredity or environment is to be modified or over- 
 come, it must be done largely by the force of personality in the 
 family. In the domestic circle personality has free scope, and is 
 able, by reason of the mutual confidence which exists and the plas- 
 tic condition of childhood, to do its greatest work. The natural 
 relations into which the members of a family enter call forth the 
 essentially Christian virtues. Compare the home with the school 
 or the State, and the difference will at once appear. In the school 
 you find the relations of a teacher, a pupil and a classmate. In 
 the State you have the executive, the citizen and the fellow-citizen. 
 These relations have educational value. They are indispensable in 
 character building. In the home, however, you have husband and 
 wife, parent and child, brother and sister, kindred and friends. 
 In the family relations a part of human nature is touched which 
 neither the school nor the State can reach. In passing from the 
 former to the latter you pass from the sphere of love to that of law. 
 The one draws, the other drives. 
 
 Marriage itself rests upon love, chastity and service. The par- 
 ental and filial relations require obedience, reverence, self-assertion 
 and self-sacrifice. The ethical principles which are essential for a 
 prosperous State and a live Church are in a measure of necessity 
 inculcated in the home. 
 
 One of the primary purposes of Christian nurture is to make 
 the child realize the presence of God in his life and in the world 
 about him. God's presence may be particularly manifest in the 
 family life. Here love prevails, the spirit of truth rules, noble 
 aspirations are kindled. These are for the child a form of the 
 divine presence and an interpretation of the character of God. The 
 father's love is the nearest approach on earth to the love of God. 
 Jesus reveals the goodness of the heavenly Father by comparing 
 it to the love of an earthly father. "Or what man is there among 
 you who if his son shall ask him for a loaf will give him a stone ; 
 or if he shall ask him for a fish will give him a stone? * * * 
 How much more shall your Father which is in heaven give good 
 gifts to them that ask Him?" A mother's sympatliy typifies that 
 of God. "As one whom his mother comforteth, so will I comfort 
 
178 CHURCH FEDERATION 
 
 you." (Isa. : 66, 13.) The joys and sorrows, the births and deaths, 
 the successes and failures which are inevitable in the family are 
 occasions by which men are taught the truth of Christ. 
 
 It is not a mere accident that the figures for Jesus' revelation 
 are taken from the home. The Christian name for God is "Father." 
 Men are called "sons of God." Eeligion is fellowship between the 
 heavenly Father and His children, between men and brethren. 
 Even the natural home is a preparation for the higher fellowship 
 of the kingdom. The Christian home is the highest form of the 
 kingdom in the present dispensation. The home, accordingly, edu- 
 cates men in religion by virtue of what it is, by the environment 
 which it creates, and by the requirements which it makes on the 
 personal life of its members. 
 
 II. The home is to educate not simply by influence but also 
 by direct instruction. Here we meet with the most difficult prob- 
 lem of the Church in this generation. It is universally conceded 
 that family worship, the teaching of the Bible, and the practice of 
 daily prayer have inestimable value for the development of the 
 Christian life. The parent can teach also with an authority which 
 neither the pastor nor the teacher can have. The disposition of 
 reverence and sympathy for religious matters in parents is readily 
 communicated to the child. Cordial cooperation in the work of the 
 congregation will attach the child's heart to the Church. The hum- 
 ble acceptance of adversity and prosperity as from God, the patient 
 bearing of burdens, the sublime optimism of faith will determine 
 the child's attitude toward God. The child should be impressed 
 with the conviction that he is a child of God and brought up in the 
 faith and hope of the Gospel. Mr. Moody believed that "we might 
 train children that they should be converted so early that they can't 
 tell when they were converted." He reached the conclusion of 
 Bushnell, who occupied a different standpoint, that "a child is to 
 grow up a Christian and never know himself as being otherwise." 
 
 A number of obstacles interfere with the educational work of 
 the home. Even Christian homes are under the influence of false 
 standards of life. There is a wide difference between the Gospel 
 proclaimed from the pulpit and the spirit which shapes the am- 
 bitions of the home. The contradiction between profession and 
 practice is nowhere so evident as in the privacy of tlie family, and 
 is instinctively felt by the children. Parents have little enthu- 
 siasm for the practical training of children in Christian ideals. 
 They are captivated by the subtle materialism of the age. The 
 
RELIGIOUS EDUCATION IN THE HOME 179 
 
 temporal prospects of children are of greater concern to parents 
 than their eternal welfare. Love of money, pleasure, position and 
 display have superseded the love of Christ. Success is put above 
 character, gold above goodness. Many a Christian mother and 
 some preachers of the Gospel would not urge their sons to enter 
 the ministry because the sacrifice is too great. Men confess the 
 Cross, sing it, and glory in it, but shrink from laying it on the 
 backs of their children. The spirit of the home must be trans- 
 formed before it can take effective part in Christian education. 
 
 Again, many evangelical churches have followed the emotional 
 and revivalistic system of religion to such an extent that the edu- 
 cational system has fallen into disuse. By implication religious 
 education of children is worthless. The child is excluded from the 
 Church or the kingdom until the sign of election is given or the 
 travail of an instantaneous conversion is experienced. Even in the 
 Churches where the Catechetical methods are in vogue and children 
 are to be brought up in Christ from infancy, family training is 
 neglected and religious instruction left to pastors, teachers and 
 schools. A false reliance on the Sacraments and ordinances of the 
 •Church has minimized the importance of religious instruction. The 
 •day has come when Protestants ought to unite in the advocacy of 
 the educational system of religion. It is a revival of original 
 Protestantism, and by no means an innovation. It is vindicated 
 not only by long experiment, but by the latest results of psychology 
 and pedagogy. The Holy Spirit works through truth. The Grace 
 of God is the truth of Christ come to life in the Conscience of men. 
 The Sacraments are only grace-bearing when they are truth-bear- 
 ing. The appreciation of these fundamental principles will awaken 
 the sense of responsibility in parents for the Christian training of 
 children as well as convince them that their work is not a fruitless 
 task which the Spirit of God will set aside by a conversion that is 
 far more magical than miraculous and more unnatural than super- 
 natural. 
 
 Social and industrial conditions also are serious hindrances. 
 Parents may be willing to train children in religion, but they have 
 neither the time, ability nor courage. In the struggle for life, men 
 and women are hard pressed for time. Even the Sabbath is invaded 
 by industrial, social or ecclesiastical pursuits. The family circle 
 around the fireside, discussion of religious topics, and family prayer 
 are impracticable in many Christian households. The minds of 
 parents and children are so absorbed by the current topics of the 
 
180 CHURCH FEDERATION 
 
 day that religious matters are rarely approached, and only with 
 great difiBdence. 
 
 How may these obstacles be removed? The sacredness and the 
 privacy by which the home is hedged in make it all the more diffi- 
 cult to remedy its defects. It cannot be done by legislation nor by 
 new organization. Help must come from the Church and from the 
 school. By the "foolishness of preaching" the general tone of the 
 family life may be improved. The ideals of parents in reference 
 to the purpose of life must be Christianized. The responsibilities 
 of the home for the religious development of children should be 
 laid upon the hearts of men. Proclamation, agitation and educa- 
 tion will arouse the conscience and stir men to action. On this 
 point Protestantism can unite, and with the spiritual weapons of 
 the Gospel reclaim the home as a potent factor for religious edu- 
 cation. 
 
 Personal influence is indispensable. The pastor by wise direc- 
 tion can help parents do what they actually desire to do, but for 
 want of method and courage have left undone. Forms of prayer 
 for use in the family, selections from the Scriptures, catechisms, 
 and religious literature will aid the inexperienced and diffident 
 parent. The cottage prayer meeting may open the way into the 
 home for the family altar. The Sunday School, through its home 
 department, may be made an agency for reviving interest in Chris- 
 tian nurture. 
 
 While the spirit and the content of religious education come 
 from the Church, it is the mission of the school to work out a 
 method of teaching based on psychological and pedagogical prin- 
 ciples. Instinct has generally guided mothers in the rearing of 
 children, yet instinct is to be turned into a rational course of ac- 
 tion in the light of scientific investigation. The thoughtful parent 
 will have an open mind for suggestions from the pedagogue and 
 psychologist. 
 
 Whatever methods are used, we need the patience of the saints 
 in this work. In spiritual and moral matters we should be satisfied 
 if men progress an inch a century. Family customs cannot be 
 changed in a moment nor the life of communities in a day. 
 
 Behind the question of religious education in the home is 
 the still greater problem of saving the home itself. The tenden- 
 cies which threaten its very being are legion. Its physical bases are 
 unsound. Parents are impure. Tainted blood has been flowing 
 through generations of vicious ancestors. Conception and preg- 
 
RELIGIOUS EDUCATION AND THE 8UNDAY SCHOOL 181 
 
 nancy are accidents. Economic conditions interfere with a normal 
 home life. A large proportion of men and women do not have the 
 money necessary for the rearing of a family. The gravitation of 
 population toward the cities is unfavorable to domestic happiness. 
 It is hard to have a home in crowded tenements or in gilded palaces. 
 Children are not wanted in hotels, apartment houses, ocean liners 
 and summer resorts. With time divided between society and busi- 
 ness, men and women have no room for religious instruction. Chil- 
 dren are given into the care of nurses, governesses and school teach- 
 ers. Individualism is one of the fruits of Protestantism, but a 
 one-sided emphasis of it has helped to disintegrate families. The 
 increasing wealth and luxury of our country wean men away from 
 the enjoyment of the simple pleasures of the home. 
 
 These statements raise problems for the sociologist, the states- 
 man and the reformer. These men have, under God's guidance, an 
 important work to do. Their work is not any less divine because 
 their methods are scientific. Still, the mountain which rises before 
 Zerubbabel must become a plain, "Not by might nor by power, but 
 by my spirit, saith the Lord." 
 
 The spirit which makes a Christian home must come from Christ 
 through His Church. Science is to give wise direction to the spirit 
 of love and service. Then the home will become what it ought to be, 
 viz.: a scientifically religious factor in the Christian education 
 of men. 
 
 RELIGIOUS EDUCATION AND THE SUNDAY 
 SCHOOL 
 
 Hon. John Wanamaker 
 
 The Sunday School is commonly understood to be a school of 
 religious instruction devoted to the education of children and 
 youth. Its use of the Sabbath Day for its meetings naturally 
 settled its name, but the name alone does not constitute a re- 
 ligious school. It is a religious school, however, because of its 
 origin and its single purpose, to inculcate a knowledge of God 
 that thereby there may be brought about a personal relationship 
 between man and his Maker. 
 
182 CHURCH FEDERATION 
 
 The Sunday School is differentiated from the secular school, 
 in that it does not tax the public for support and in that its order 
 is in part religious worship, uses one text book, and that the high- 
 est, and in the teaching of the Holy Bible aims definitely to in- 
 fluence the scholar in a religious life and build him up Christian 
 character. By this statement it is not to be inferred that the 
 supporters of the Sunday School hold to a belief that other 
 schools and institutions of learning are not engaged in forming 
 character — no fair minded person could have such an opinion. 
 It is, however, a fact that no public school can properly include 
 culture along any religious lines; therefore the Sunday School 
 is not a superfluous or visionary work, but an absolutely necessary 
 adjunct in completing the education of all who become its 
 scholars. 
 
 But above all other facts there stands a warrant for the 
 Sunday School in the direct revelation of God in the Holy Bible, 
 whereby it is appointed that the young as well as the old are to 
 be instructed in His Word — that the child is a part of God's 
 family, born to the privilege of vital union with the Church and 
 entitled to a right of schooling in the laws and love of God. 
 Ample proofs exist that it was God's plan from the beginning 
 of the world for the young as well as the more mature to be 
 made acquainted with His will, that all might regulate their lives 
 for the greatest happiness and usefulness. 
 
 Josephus declares that from the days of Moses the Jews as- 
 sembled in their synagogues every Sabbath, not only to hear the 
 Law read, but "to learn it accurately." It is of record that the 
 instruction of the young in the teachings of the Law began so 
 early that if any one of the Jews was questioned concerning these 
 Laws he could more easily repeat those Laws than his own name. 
 He also affirms that the synagogues and homes of thje Jews were 
 really houses of instruction, that parents, tutors, and teachers 
 imparted instruction in the knowledge of the Law, that young 
 people from their earliest youth might bear the image of the 
 Law in their souls. 
 
 Deutsch is authority for saying that eighty years before Christ 
 schools flourished throughout the length and breadth of the land, 
 and education had been made compulsory. Such schools are re- 
 ported under expressions such as "house of instruction," "house 
 of learning," "house of the teacher," "house of the Master," 
 "house of The Book." 
 
RELIGIOUS EDUCATION AND THE SUNDAY SCHOOL 183 
 
 It appears that the Sabbath Day assemblages in the syna- 
 gogues were not confined to public worship, but religious instruc- 
 tion likewise was provided for. Such instruction was counted 
 above all things important by the devout Israelites. To live in 
 a community where there was no Bible school was forbidden to 
 the godly Jew. 
 
 Such was the Bible school idea and system of the Jews at 
 the time that Jesus of Nazareth was born into the land. In line 
 with a Jewish youth's privilege and duty, the Christ was soon 
 found at the Holy City, sitting in the midst of the teachers, 
 hearing and asking questions. Not long after He went about all 
 Galilee, its cities and villages, teaching in their synagogues. 
 
 Not many sermons of His are recorded, but He is often set 
 down in The Book as in "the private house," "temple court," 
 and "by the wayside," as a teacher of the truth, in addition to 
 His mission as a preacher of righteousness. It seemed to be 
 common for Him to be accessible to questioners and the answerer 
 of questions. He would say, "Have you not read in the Scrip- 
 tures?" "What think ye of Christ?" "Whose image and super- 
 scription is this?" and "as teaching the resurrection of the dead, 
 have you not read that it was spoken unto you by God ?" At the 
 close of His earthly ministry He charged His followers saying: 
 "Go ye therefore and make disciples — scholars — in all the na- 
 tions, baptizing them in the name of the Father, and of the 
 Son, and of the Holy Ghost, teaching them to observe all things 
 whatsoever I command of you." This was the starting point of 
 Christ's Church. Groups of men, their families and their house- 
 holds, received the truth from those who were personally asso- 
 ciated with Christ; upon what they were taught they organized 
 churches, children being specifically mentioned as coming under 
 apostolic instruction and care. 
 
 In laying the foundations of the Church the Sunday School 
 foundations were laid with them, and they are therefore insepa- 
 rable. The object of both is to teach the Word of God, bring 
 souls to Christ, watch over them and build them up in the re- 
 ligious life. If either fail in this, it is off the track and loses 
 its opportunity. It was a lost step for the Church when the 
 Sunday School was suffered to become largely a child's school, 
 taught almost wholly by wom.en teachers, excellent as they may 
 be. I mean that the rating it has received through the apparent 
 neglect of it by men has been most hurtful to its work, account- 
 
184 CHURCH FEDERATION 
 
 ing in part for the great difficulty of holding in its ranks the 
 youth rising to manhood. 
 
 People are very likely to treat you as you treat them, and the 
 treatment of the Sunday School by the Church officials and par- 
 ents as a whole has changed the estimate of its value by our 
 young men and women as well as by men of maturer years who 
 come into the Church late in life. 
 
 Tbe Church cannot make a greater mistake than taking it for 
 granted that men and women are satisfied with what they get of 
 the Bible in sermons. I verily believe that good preaching creates 
 an appetite for Bible study, and given the proper accommodations, 
 with teachers who know the Word of God and are able to im- 
 part knowledge, there would be a great revival of interest in Bible 
 history and Bible doctrines on the part of thoughtful, busy men 
 who hunger for the Bible and are conscious of their need, but 
 do not care for Sunday School musicals, socials or semi-religious 
 sensations. 
 
 That loyal and strong arm of the Church, the Young Men's 
 Christian Association, realized the defect in Church organization 
 and its Sunday School departments when it established Sunday 
 Afternoon Bible Conferences, now largely attended in every city. 
 I believe the new and great prosperity that came to the Young 
 Men's Christian Associations began with the influence of these 
 classes for the study of the Scriptures. 
 
 The Men's Brotherhoods, where successful, owe it alone to the 
 binding links of Scripture study. The city and country are full 
 of forgotten men, or at least of men who feel that the Church 
 makes no sign to them except for contributions. The Church and 
 its schools will find that it can have the men if they have any- 
 thing to offer that will help men to live their lives and aid them 
 in doing their daily work. 
 
 The pulpit is the head and heart of the Church, and the 
 Sunday School is its right hand. The over shepherd and chief 
 teacher directs the under teacher shepherds. The flocks are on 
 every shore and street, young and old, and hungry. 
 
 Martin Luther declared that every child should be put under 
 catechetical instruction, that he ought to know the main truths 
 of the Gospel, the facts of the life and work of our Lord by the 
 time he was nine or ten years of age. The early Methodist and 
 Moravian Churches always gave the first place to the Bible, and 
 
RELIGIOUS EDUCATION AND THE SUNDAY SCHOOL 185 
 
 one of their first cares was for the children, that they might be 
 instructed for the religious life. 
 
 Whitefield and Wesley were great preachers, and the hardest 
 iron softened into coals which kindled and burned under the 
 breath of their preaching, but John Wesley did more than preach, 
 he took the pincers and hanmier of the Weekly Class Meeting, 
 Monthly Love Feast and Quarterly Conference; he systematically 
 screwed up the Churches in methods of training and maintaining 
 teachers. He recognized the worth of the Sunday School agency 
 and immediately incorporated it into the policy of his undertakings. 
 
 Whatever supervision the Church provides for the flock by 
 Elders, Deacons, Stewards, Vestrymen, Consistories and Trustees, 
 stops short in its responsibility when it fails to cover the Sunday 
 School side of the Church work. 
 
 In the Memoirs of General Grant it is quite plain to be seen 
 that his achievements were largely due to Ms personal attention 
 to details ; where it was possible he personally saw his subordinate 
 officer and with a full knowledge of the situation gave his in- 
 structions face to face. If the Sunday School had been born of 
 worthy Kobert Raikes, at Gloucester, England, or of any mere 
 man, it could not have survived in the cold and hunger and perils 
 from within and without through which it has come. 
 
 Many clergymen and laymen — thank God, not all — have fig- 
 ured it over, counted it up and dropped it; picked it up again, and 
 dropped it. The fact is, it cannot be counted up in a worldly 
 way. It was given by the Divine Father to ancient Israel and 
 a spiritual arithmetic is needed to measure the divine leaven 
 still remaining in it, much hindered but not totally destroyed. 
 It has suffered from ignorance, indifference, spasmodic and lan- 
 guid interest, but it has always had a small remnant of God's 
 earnest and active souls whose faith has never flagged or failed, 
 and they have not been without reward. 
 
 The last twenty years have witnessed a new awakening of 
 interest throughout the world in advancing Sunday School plans 
 and programmes. The heart of the improvement in methods and 
 results is in the unanimous concentration of its leaders every- 
 where to insist upon the training of teachers and grading the 
 schools. Pledged to this advanced idea to a greater or less degree, 
 the International Convention held at Toronto in June last re- 
 ported the existence of 141,112 Sunday Schools with 1,457,483 
 teachers and 11,251,009 scholars, connected with 125.000 churches. 
 
186 CHURCH FEDERATION 
 
 Supervising this work are the denominational societies and boards 
 in their respective lields, and also a State or territorial organiza- 
 tion in each of the States and territories — for example, Pennsyl- 
 vania (of which I know best) has each, of its sixty-seven counties 
 organized, and in many of these counties there are township 
 organizations to promote institutes, councils upon teaching and 
 methods, conducted by the Field Secretaries and Visiting Teach- 
 ers and Christian Workers. The Teachers' Normal Classes, con- 
 ducted last year, had in them 3,732 students, 913 of whom com- 
 pleted the course and received the State Diploma at the annual 
 convention in Philadelphia, attended by upwards of 1,400 dele- 
 gates a month ago. The forty-seven State organizations are fed- 
 erated in the International Interdenominational Association that 
 unifies, strengthens, supports and leads in the Sunday School 
 work. 
 
 There is much in the outlook to encourage and much more 
 to criticise in present conditions. Too much, far too much, is ex- 
 pected of the Sunday School, hampered as it is by the low and 
 hasty conceptions of its place and possibilities. I fear for Chris- 
 tianity far less from the infidelity and scepticism of the times 
 than from the indifference and incompetence of Church officials, 
 upon whom largely rests the responsibility of the dry Church, 
 wells and Church machinery rusty from non-use. 
 
 By all the tests of the years the Sunday School has proved its 
 excellence as the agency in chief of pioneer evangelization in city 
 and country. 
 
 What our great Methodist Church did in its early days, by 
 planting Sunday Schools and by circuit preachers in making 
 churches out of them; what the American Sunday School Union 
 is still doing in establishing schools, has had more to do than we 
 shall ever know, more than forts and fleets in safeguarding the 
 American nation. Out of City Mission Sunday Schools outlying 
 Churches are born. The work is not all done yet, and it de- 
 serves to be better done. 
 
 To briefly summarize the whole situation: 
 
 1. It must be admitted that the old time insistence of re- 
 ligious instruction in the home is not in the plan or at least in 
 the programme of the Church. 
 
 2. That the youth and young men and women must find Bible 
 
RELIGIOUS EDUCATION AND THE SUNDAY SCHOOL 187 
 
 interlocutory teaching in the Sunday Schools and Bible Unions 
 or not get it at all. 
 
 3. That the Sunday School fires bum low in a large per- 
 centage of the Churches, and the growing youth run away from 
 what is offered, as the hungry rats run away from an empty barn. 
 
 4. That the twentieth century, with its great enlargements 
 of facilities in universities, colleges and private schools, with its 
 vast expansion in railroad, financial and general business enter- 
 prises, demands that the Universal Church call upon its Christian 
 men to Ihink straight, see clearly, and pull themselves together 
 for a forward movement in everything that pertains to the work 
 of the Church, Sunday Schools and Christian Associations with 
 at least the same patriotism for the Kingdom of God that is 
 cherished for our National Government. 
 
 5. That the initial steps must be the revival within the 
 Church in recreating the men needed in leadership, that they 
 may give themselves in larger measure to Christian work, rather 
 than give their wealth alone. 
 
 6. That Ave affirm our belief in the goodness of the old organ- 
 izations of the Church if put in working order and kept going. 
 
 7. That each Church and Sunday School be urged to give the 
 year 1906 to bringing in the tithes and proving the promise of 
 God in Church work by magnifying the study of the Bible and 
 cutting out for one year everything that does not distinctly con- 
 nect with it. 
 
 8. That as directors must direct in insurance companies, the 
 overseers of the Church must oversee, or perils and loss will 
 bring to judgment all who have accepted personal official relation- 
 ship therewith. 
 
 9. That grateful as we must ever be to the godly men and 
 women who have given unsalaried service to the Church and its 
 schools, it is in this age vital, if the Sunday Schools are to be 
 resurrected, sustained and lifted to higher usefulness, that no 
 one shall be permitted to undertake the teacher's place without 
 first giving satisfactory evidence to the pastor or his representa- 
 tive of being properly qualified by a knowledge of the truth and 
 fair ability to impart that knowledge to others. It is recom- 
 mended that it were better to combine classes under good teachers 
 rather than have small classes with poor teachers. 
 
188 CHURCH FEDERATION 
 
 10. That inasmuch as by general average not more than one 
 out of fifteen of the adult members of the Church attend Bible 
 Classes, an earnest and continuous effort be made by the office 
 bearers of each Church to interest parents, that the fathers and 
 mothers assist the teachers in bringing the proper influence to bear 
 upon members of their own families. 
 
 11. That the movement going on in the universities, col- 
 leges and theological seminaries to establish foundations for 
 Bible pedagogy, and the beginning of courses of instruction for 
 Sunday School management and teacher training, are most com- 
 mendable and worthy of all encouragement. 
 
 12. That wherever it is possible to maintain a local teach- 
 ers' meeting it be urged upon the Churches of a district to unite 
 within their denomination for a union teachers' meeting under 
 a competent teacher, that may have to be compensated by the 
 Churches for the service rendered. 
 
 13. That we regard Federation in Church work as one of the 
 most potential means of securing the maintenance of the ob- 
 servance of the Sabbath as a day of freedom from employment, 
 giving opportunities to engage in Bible study and Bible work, 
 in improving our Sunday Schools in teacher training, adult and 
 other graded classes, and in labors for civic righteousness. 
 
 The battle is on and this Federation Council summons us. 
 General Grant said, when discussing a defeat at Fort Donelson 
 and Shiloh, "Whoever first assumes the offensive is sure to win." 
 He did it. He won. 
 
 WEEK-DAY RELIGIOUS EDUCATION 
 
 The Rev. Geo. U. Wenner, D.D. 
 
 On the question of education two positions are held by American 
 Protestants, and these two seem to contradict one another. One is 
 that there should be a public school, open to all children without 
 regard to creed. The other is that religion is a vital factor in edu- 
 cation. 
 
 When our country was young and Protestantism was the pre- 
 vailing type of religion, these two ideas dwelt peaceably together. 
 
WEEK-DAY RELIGIOUS EDUCATION 18» 
 
 Although "religion" consisted only of some simple opening exer- 
 cises, it was enough to exculpate the school system from the charge 
 of godlessness. But the influx of millions of people of other faiths 
 compels us to revise our methods and to test them by our principles, 
 the principles of a free Church within a free State. Koman Catho- 
 lics and Jews object to our traditions, and when their opposition 
 has for a time been successfully resisted we are satisfied if a psalm 
 may be read and the Lord's Prayer said at the opening of the daily 
 session of school. And this we call religion in the public school. 
 
 Still the question remains. On the one hand, those who doubt 
 the propriety of introducing any religious instruction, however at- 
 tenuated, into the public school, whether the t3rpe of that instruc- 
 tion be Eoman Catholic, Protestant or Jewish, are not satisfied with 
 the compromise. On the other hand, those who believe that religion 
 has a supreme place in the training of a child and that provision 
 should be made for it in the programme of its school life, more and 
 more realize the inadequacy of the present method. 
 
 The importance of the question is admitted. But it is a com- 
 plex and difficult problem. Our cosmopolitan population and our 
 constitutional limitations make it more complicated even than in 
 England or in France. Hence it is not strange that many of the 
 solutions offered are inadequate or impracticable. 
 
 This question, moreover, is not new. The problem has pre- 
 sented itself during all the Christian centuries. In the Apostolic 
 period family training was the rule. In the Middle Ages the mon- 
 asteries established schools. One of the greatest figures in the ef- 
 fort to secure Christian training for children was Charlemagne, in 
 the ninth century. Four hundred years later systematic efforts 
 were made in France and in Germany to provide better schools. 
 But it was not until the sixteenth century, in the Protestant Eef- 
 ormation, that definite and effective plans for the promotion of 
 Christian education were formed. The agents were the pastors and 
 the schools. Part of this work was done on Sundays, and one or 
 more week days were also set apart on which religious instruction 
 was given to children. Thus after seven hundred years the hopes 
 and plans of Charlemagne were realized in the work of Luther and 
 Melanchthon. 
 
 In the eighteenth century new methods of teaching were intro- 
 duced. Up to this point it was the Christian school, a system of 
 education in which the Christian religion was to be taught, that led 
 the way in the work of education. 
 
190 CHURCH FEDERATION 
 
 The scheme which Francke mapped out for his pauper school 
 at the beginning of the eighteenth century was adopted by Frederick 
 the Great for Prussia, and made clear to the State its obligation to 
 educate all its children. Under the sense of this obligation Ger- 
 many, England, France and America have constructed their edu- 
 cational systems. So, too, the better methods and principles of 
 teaching which have given to the public school the efficiency it enjoys 
 to-day originated in the Christian school. I desire that this in- 
 debtedness may be noted, as I shall recommend at the close of this 
 paper a repayment of the debt. 
 
 What, then, is the present state of instruction in religion in the 
 great Christian nations of the world ? 
 
 In Germany religious instruction is regarded as the first duty 
 of the school, and at least five hours each week are given to it. 
 
 In England, through a system of national and board schools, 
 religious instruction is provided for every child. 
 
 In France there is complete separation between Church and 
 State, and religious instruction is forbidden in the State schools. 
 But Thursday of each week is given for the purpose of allowing 
 the Churches to provide in their own way for such instruction as 
 they may desire to give. 
 
 In America religious instruction has by judicial decision been 
 excluded from the public school. The Roman Catholic Church and 
 a portion of the Lutheran Church maintain parochial schools. The 
 other Churches have to a great extent delegated the work of instruc- 
 tion to an organization connected with the Church, but to a large 
 degree independent of it. Its hours of instruction, or, rather, its 
 fraction of one hour, is confined to Sunday. So great is its influ- 
 ence and relative efficiency that if one were asked what is the Amer- 
 ican system of religious instruction, in most cases the answer would 
 be, "The Sunday School." 
 
 We have thus found four institutions engaged in the work of 
 religious instruction — the family, the Church, the State and the 
 volunteer school. Upon which of these does the obligation pri- 
 marily rest ? It needs no argument to show that the first duty rests 
 upon the family, and if this duty were more generally recognized 
 there would be fewer problems to solve. But next to the family 
 stands the Christian Church, with a paramount obligation in the 
 matter of Christian education. Among Protestants this conviction 
 is not always clear; nevertheless, in all discussions of the question 
 it is continually finding expression in some form or other. 
 
WEEK-DAY RELIGIOUS EDUCATION 191 
 
 And certainly in this Conference we shall not ignore the place of 
 the Church. This is an Inter-Church Conference. Doubtless, there 
 is not one delegate who does not join in the confession of "the Holy 
 Catholic Church"; that is, "the communion of saints." Whatever 
 other views we may have on the question of the Church, we are at 
 one in this, the Church is the communion of saints, the fellowship 
 of believers, to which the Lord Himself has committed the power 
 of the keys, the care of souls. Such a responsibility cannot be dele- 
 gated to any other agency. 
 
 We maintain therefore that such a fundamental thing as re- 
 ligious education should be under the direct supervision of the 
 Church and its ministry, that it should be so conducted as to hold 
 in view the principles and the aims of the Church life, and that its 
 final purpose should be to lead the children into the Church and to 
 make them participants of its privileges and services. 
 
 Roman Catholics, although holding a different theory of the 
 Church, are at one with us in recognizing this obligation, and at 
 great sacrifice they are endeavoring to meeb it through their system 
 of parochial schools. All honor to them for their consistency and 
 perseverance. A portion of the Lutheran Church is equally in- 
 sistent upon the parochial school, and for the same reason.* 
 
 But most Protestant Churches are not prepared to accept the 
 parochial school as the solution. On the other hand, from min- 
 isters, conferences and Church papers there comes perennially the 
 plea for "religion in the public schools." If by this is meant no 
 more than the reading of a psalm and the recitation of the Lord's 
 Prayer, perhaps the plea may be granted, and for an indefinite 
 number of years, without straining the Constitution, we may retain 
 ^'religion in the pubUc schools." 
 
 But there are two objections. Are they not vital? One is de- 
 nominational. Even if Protestants could agree on some ground, 
 which is improbable, what kind of a conglomerate would that be 
 which would be acceptable alike to Eoman Catholics, Protestants 
 and Jews ? The thing is inconceivable. 
 
 But there is another objection. The method of secular instruc- 
 tion differs from that of religious instruction. Secular knowledge 
 is acquired by intellectual and critical powers. Religion is a mat- 
 ter of the heart and life. The holy mysteries of our faith cannot 
 be taught in the atmosphere of mathematics and biology. 
 
 No, the Church and the State are distinct spheres. The alliance 
 
 *See page 194. 
 
192 CHURCH FEDERATION 
 
 between the two in the past has not produced such results as would 
 encourage us to renew or to continue the partnership for the future. 
 
 There are those who think that ethical teaching in the public 
 schools on week days, with religious teaching in the Churches on 
 Sundays, will meet the want. No one can object to ethical teaching 
 in the public school. If all that we read in the newspapers is true 
 such a course might be properly described as a felt need. But it 
 cannot take the place of religion. The Christian religion is a reve- 
 lation in history, resting upon certain facts that have to be learned 
 and communicated to others. It has certain principles which have 
 to be applied to the daily life. It is a matter for all days and all 
 places, and not merely for Sundays and for the sanctuary. Its rela- 
 tion to the whole life places it in the foremost place in the training 
 and development of the young in order that its highest ideals may 
 be attained. 
 
 Hence it will be difficult for us to conceive of a substitute for 
 religious instruction, or to find any agency other than the Christian 
 Church through which it can be properly and effectively imparted. 
 
 Is the parochial school then, after all, the solution of the ques- 
 tion? Must we retire from the public school, separate ourselves 
 from the moral and educational problems of society and the State, 
 and thus be untrue to our entire history? For, as we have seen, 
 the public school is the child of the Christian school. After spend- 
 ing four hundred years in developing a system of education for the 
 people, and handing it over to the State for the benefit of all, are 
 we to be deprived of the privileges of our own system? We have 
 no thought of doing so, of retiring from a school which the State 
 would never have had but for the untiring efforts of Protestant 
 ministers and Protestant Churches. The teachers and directors of 
 the public school are to a great extent the members of our Churches. 
 Its principles are those which have been inculcated by our pulpits. 
 Its most loyal and efficient supporters are our Protestant Churchps. 
 There are, it is true, things of highest importance which the secular 
 school does not supply. In order that we may not lose these, must 
 we go back to the private or parochial school and build up anew our 
 system of education? 
 
 We do not ask for the teaching of religion in the public school. 
 On the contrar}% we object to a State religion. Of the three 
 Churches that are supposed to favor Christian education in the day 
 school — Roman Catholics, Episcopalians and Lutherans — the last 
 
REV. JOHN F. CARSON, D.D. REV. J. H. GARRISON, LL.D. 
 
 REV. GEORGE W. RICHARDS, D.D. HON. JOHN WAXAMAKER 
 
WEEK-DAY RELIGIOUS EDUCATION 193 
 
 named certainly would not favor it for the public school. Even in 
 Europe the tendency is distinctly in the direction of separating re- 
 ligious education from State control. 
 
 In this city the public schools are overcrowded. There might 
 be more room if the friends of the Christian school were to with- 
 draw. But this would not benefit the public school. It benefits 
 the commonwealth to mingle the classes. A system of separate 
 schools, such, for example, as the Eoman Catholic Church encour- 
 ages, is beneficial neither to the State nor the Church. If Chris- 
 tians are to be the salt and the light of the world, they must be in 
 the world and not out of it. The parochial school is not the 
 solution. 
 
 Does the Sunday School meet the requirements of religious in- 
 struction ? It is an institution that has endeared itself to the hearts 
 of millions. Originally intended for the half-fed waifs of an Eng- 
 lish manufacturing town, it has become among English-speaking 
 people an important agency of religion. Apart from the instruc- 
 tion which it gives, we could not dispense with it as a field for the 
 cultivation of lay activity, and a practical demonstration of the 
 priesthood of all believers. Nevertheless, its best friends are ready 
 to concede its limitations. From a pedagogical standpoint, no one 
 thinks of comparing it with the secular school. With but half an 
 hour a week for instruction, even the best of teachers could not ex- 
 pect very important results. Perhaps its chief value lies in the per- 
 sonal influence of the teacher. But instruction in religion involves 
 more than this 
 
 Nor does the Sunday School reach all the children. Attendance 
 is voluntary, and hence there is no guaranty that all the children 
 of school age will obtain any instruction, to say nothing of graded 
 and systematic instruction, taking account of the entire school life, 
 and holding in mind the ultimate object of instruction, the prepa- 
 ration of children for full membership in the Church. But this is 
 one of the first duties of the Churches, to look after all their chil- 
 dren with this very end in view. Paedobaptists are under this 
 obligation because their children have been baptized, and Baptists 
 in order that they may be baptized. 
 
 Let us make the most of the Sunday School which has provi- 
 dentially grown up among us. As a supplement and an aid it has 
 untold possibilities of usefulness. But all its merits and advan- 
 tages cannot close our eyes to the fact that it does not and cannot 
 
194 CHURCH FEDERATION 
 
 meet the chief requirement of the Christian school, the systematic 
 preparation of all the children for the duties of church membership. 
 
 What solution then can be found by those who are not satisfied 
 with the present conditions? England and Germany are them- 
 selves in a transition state on this question, and their answer will 
 therefore not suit us. France is more likely to offer a practical 
 suggestion. If "Catholic" or "Infidel"' France is able to give Thurs- 
 days to the Churches, what can America do ? Can she not give at 
 least one afternoon — say, Wednesday afternoon? Two hours of 
 grammar or geography might thus be sacrificed. But it would give 
 the Churches an opportunity to establish classes in their own schools 
 in which systematic instruction in religion could be given. Any 
 loss which the children might sustain in secular studies would be 
 more than compensated by their gain in religious knowledge. 
 Character is worth more than acquirements. 
 
 This does not involve the closing of the public school on Wednes- 
 day afternoon and turning the non-church children into the street. 
 It simply asks that all children, bringing a certificate of attendance 
 from their Church school, should be excused for their absence from 
 the public school. The curriculum could be so arranged that ab- 
 sentees would not suffer an irreparable loss. Music, etiquette, or 
 ethics, or some other substitute for religion, might be given to those 
 who remain. In spite of all that public school teachers may claim, 
 there is a widespread feeling that the children are overworked, and 
 a complete change of atmosphere in the middle of the week would 
 be welcome.* 
 
 My theme may seem to involve only a question of method, the 
 use of a week-day hour in place of or in addition to a Sunday hour. 
 But it means far more. It illustrates and enforces a principle. 
 
 *Thi8 is a practical proposition which ought to be realized in less time 
 even than the seven hundred years which were required to carry out Charle- 
 magne's plans. But if it does not meet public approval, we Lutherans will 
 not worry. We have catechetical principles and traditions enabling us to 
 give week-day instruction without asking any favors of the public school. 
 But the Wednesday plan would make it a little easier for the children. 
 
 The speaker has for many years maintained afternoon classes in religion 
 in his church on the east side. The attendance is obligatory for all children 
 of the congregation over six years of age. There are six grades: Infants, 
 six to seven years of age; Priraarians, eight to nine; Juniors, ten; Inter- 
 mediates, eleven; Preparatorians, twelve; Catechumens, thirteen. Catechu- 
 mens come twice a week, the other classes once a week. The subjects are: 
 Bible story, to a great extent the same lesson that is taught in the Sunday 
 School ; Bible study, the Church Catechism, hymns, prayers, the Church 
 Liturgy, and the Sermon. Attendance at the church service is obligatory 
 for the four upper grades, and a written report of the sermon is required. 
 
WEEK-DAY RELIGIOUS EDUCATION 195 
 
 The Church must recognize its relation to the child in all the stages 
 of its growing life, to assume its proper function of religious in- 
 struction, and to resist the ever recurring temptation to delegate this 
 function to any other agency. 
 
 The question is being discussed from many points of view. 
 Teachers, ministers and the press are on the alert to find the way out 
 of its difficulties. After all that can be said, three incontrovertible 
 positions remain: Eeligion is a vital factor in education, the 
 Church cannot form an alliance with the State in the matter of 
 religion, the Church must exercise her legitimate function in re- 
 ligious education. 
 
 Three solutions of the question have been offered : Eeligion in 
 the public school, the parochial school, the Sunday School. None 
 of these meet the requirements. In their place I offer to this Synod 
 of American Churches a simple, practical proposition: Let the 
 public school restore to the Church a portion of the time which has 
 been surrendered. Give us Wednesday afternoon for the use of 
 those Churches and those children who desire to avail themselves of 
 the opportunity. 
 
 In support of this claim I appeal to the public school. You 
 owe your existence to the Christian week-day school. Your best 
 friends and co-workers are to be found in our Protestant Churches. 
 All we ask is that you so arrange your course of studies as not to 
 crowd us out and prevent us from giving, at our own expense, the 
 instruction which we believe to be indispensable to all true educa- 
 tion. 
 
 But I appeal also to the Churches and especially to the minis- 
 try. It was you who by your indolence, in the days of Charlemagne, 
 eleven centuries ago, frustrated the plans of that enlightened 
 ruler, and thus set back the clock of Christian education by seven 
 centuries. I greatly fear that you will be the greatest obstacle at 
 the present time, because of your claim that you have so many 
 other things to do. The most valuable and lasting results of 
 your ministry will be reaped from such efforts as I have pointed 
 out. Eoman Catholic bishops will tell you that without schools 
 they would soon be without churches. Protestants will not be 
 without Churches, but they wiU have stronger congregations, more 
 appreciative people and more effective Churches, when they take 
 the same care of their children as do the Eoman Catholics. 
 
 Commissioner Harris says: "The prerogative of religious in- 
 struction is in the Church and it must remain in the Church, and 
 
196 CHURCH FEDERATION 
 
 in the nature of things it cannot be farmed out to the secular 
 schools without degenerating into mere deism bereft of living 
 providence, or else changing the school into a parochial school and 
 destroying the efficiency of secular instruction." (Educational 
 Magazine, 1903.) 
 
 Professor Coe says : "If we are to have common schools for the 
 whole people, complete separation of Church and State, and yet 
 thorough religious education for Catholic and Protestant chil- 
 dren alike, it follows that the religious function of the State 
 schools should be permanently restricted to friendly recognition 
 of the teaching function of the family and of the Church, and 
 sympathetic cooperation with them. * * * But this implies 
 that these communions voluntarily furnish, at their own expense, 
 definite and systematic religious training for their children and 
 for all children who can be reached." (Eeligion and Morals.) 
 
 Bishop Greer says : "The schools are doing their part, in their 
 legitimate sphere, and are doing all they can do. Is the Church 
 doing her part in her legitimate sphere, and all that she can do? 
 It seems to me she is not; and Uiat with no other machinery or 
 instruments or tools than what she now possesses she might do 
 very much more than what she now is doing." (Convention ad- 
 dress, 1905.) 
 
 To all of these significant utterances of representative men, 
 I make this one reply, Give us Wednesday afternoon. And I 
 appeal to you, will not this simple concession on the part of the 
 public school, and this forward step on the part of the Churches, 
 once for all solve our problem? To the public school we shall 
 then be able to give our unqualified support, and in return utilize 
 its vast resources. And the work of the Sunday School correlated 
 Avith that of the week-day Church school would acquire a higher 
 potential. Thus with a nine years' course of systematic instruc- 
 tion for all the children of our Churches, in many cases with ex- 
 pert helpers, we may attain results that have been impossible 
 under the haphazard methods of the past. 
 
RELIGIOUS EDUCATION IN THE COLLEGE 
 
 President Henry C. King, D.D. 
 
 As no other paper is assigned for this general theme, I have 
 assumed that my subject was meant to cover the relation of religion 
 to our entire higher education, except theological, and I shall so 
 treat it. 
 
 I have ventured to say elsewhere that a faith essentially religious 
 logically underlies all our reasoning, all work worth doing, all stren- 
 uous moral endeavor, all earnest social service; and so to express 
 my complete agreement with Principal Fairbairn in his contention 
 that "religion is the supreme factor in the organizing and regu- 
 lating of our personal and collective life." 
 
 With these convictions, it is plainly impossible for me to think, 
 on the one hand, that any education can be other than incomplete 
 that ignores religion, or, on the other hand, that the religious fac- 
 tor in education is to be regarded as a kind of varnish, applied to 
 the outside of the educational system. It must permeate the whole, 
 or it is of small consequence. And the higher education is no 
 exception. 
 
 If this is true, I cannot help thinking that the Churches need 
 to be awakened anew to the exceptional need and opportunity for 
 religion in higher education — not only in the privately endowed col- 
 leges, but in the State universities. 
 
 I. The Need and the Opportunity for Religious Education in 
 the College. Let me ask you to face the problem for a moment. 
 
 In the first place, college and university students are, in the 
 nature of the case, among the picTced men and women of the couvv- 
 try, sure to have an influence in the life of the nation quite out of 
 proportion to their numbers. If religion, now, is to have a power- 
 ful influence in the life of the country, it cannot more surely 
 achieve such influence than by making certain that it gets strong 
 hold upon these picked men and women at the educational centers. 
 
 In the second place, college and university students need re- 
 ligious help, stimulus, and association in unusual degree. They 
 stand at a critical time in their lives. They have passed from their 
 homes into a changed environment, and are subject to a flood of 
 new ideas. These two things together require from them that they 
 
 197 
 
198 CHURCH FEDERATION 
 
 should be able to gain a position of self-dependence, and should be 
 able to make considerable adjustment and reconstruction in their 
 thinking. Many of them seem, at least to themselves, to be con- 
 fronted with the serious question whether it is possible to keep their 
 religion at all? If, now, they are to retain their religion in any 
 real and vital way, they need earnest and intelligent help in their 
 college life. 
 
 In the third place, these college and university students should 
 naturally become some of the most important leaders in the 
 religious life of the country. For their own sake, therefore, the 
 religious forces ought not to neglect them. Such neglect may mean 
 that the religious life of the nation may wholly lose these natural 
 leaders, or find them later much less helpful than they might 
 easily be. 
 
 Again, the college and university stand for expert leadership in 
 all departments. If, now, religion is to hold its own in the life of 
 the student, it, too, should have expert leadership, of a kind to com- 
 pare favorably with that in other fields of thought and study in the 
 college or university. The Churches, therefore, cannot simply 
 abandon this work to voluntary and student agencies, however good 
 these may be in themselves. They must do something toward fur- 
 nishing genuinely expert leadership for these student thinkers in 
 the facing of their personal religious problems. There are few 
 places in the entire work of the Churches where they need to plan 
 more wisely or execute more energetically. 
 
 It is also to be said that if the Church has a mission at all, she 
 is sent to minister to the life of the nation and of the world. If she 
 fails to do this, she loses her very reason for being. Now, the col- 
 lege and university men and women are the social leaven of the 
 nation. It is imperative for the country that they be men and 
 women of the highest character, convictions, and ideals. And it is 
 the very end, at least of college training, to make sure that this is 
 the case. Here, then, in the colleges and universities is the place, 
 and the student period is the time, for the religious forces to accom- 
 plish perhaps their most strategic work. 
 
 And, once more, it is the very genius of Christianity to touch 
 a few lives powerfully, and to malce these lives leaven for the rest. 
 Churches would be doing hardly less than neglecting their most 
 characteristic opportunit}', therefore, if they failed to touch power- 
 fully these nerve-centers of the nation's life. 
 
 It is surely not too much to say, then, that the colleges and 
 
RELIGIOUS EDUCATION IN THE COLLEGE 199 
 
 universities offer to the Christian forces a field of the most excep- 
 tional importance. What are the gains and losses in this field ? I 
 can only summarize them with the utmost brevity. 
 
 II. Gains and Losses. In the first place, when a considerable 
 period is taken into account, the gain made in the proportion of 
 Christian men in the colleges is notable. Eecent trustworthy sta- 
 tistics seem to show that "while one hundred years ago only 8 per 
 cent, of college men were church members, and five years ago, 50 
 per cent., now 53 per cent, of them are church members.^' 
 
 In the second place, there have been great gains especially 
 through the large development of the worJc of the Young Men's and 
 Young Women's Christian Associations on the side of the expression 
 of the Christian life. In breadth, in spontaneity, in seriousness of 
 aims, and in relation to service in after life, the students them- 
 selves have been called out on this side of their lives as almost never 
 before in the history of the world. The beautifully helpful and so- 
 cial service rendered by the Associations at the beginning of the 
 college year; the extensive, specific, and rapidly growing work un- 
 dertaken in the direction of organized Bible and mission study ; the 
 wide range of the committee work of the Associations in calling 
 many students into active service along varied lines of possible help- 
 fulness of others ; and the use of personal association of student with 
 student as a factor in the moral and religious life of the college are 
 notable achievements that are to be credited to the Association 
 work. 
 
 Side by side with these gains, certain losses must also be recog- 
 nized. Doubtless in the comparative turning over of the religious 
 life of the college to student direction there has been some real loss 
 in expert leadership. I think we cannot expect, — and this should 
 be plainly said, — the highest results in religious education any 
 more than in other forms of education where the entire leader- 
 ship is committed to the students themselves. I fear that in the 
 Association work, admirable as it is, there has been too little adapta- 
 tion to individual institutions — the same scheme being pressed in 
 every situation, even to the direct hindering of important religious 
 work done by the college itself. 
 
 In the second place, the later college life has, without much 
 doubt, shovm, on the part of college teachers, a less sense of indi- 
 vidual interest in students and responsibility for them. With the 
 increasing and rightful demand for specialists in each subject of 
 study, there has been a strong trend toward the choice of men whose 
 
aOO CHURCH FEDERATION 
 
 primary interest was in their subject rather than in men, and who 
 had perhaps an investigating interest much more strongly than 
 character-begetting power. At times in our higher education it 
 has seemed as if many in the faculties, though recognized as Chris- 
 tian men, had suffered almost a religious atrophy. I am afraid, 
 too, that so far as the faculties' responsibility is concerned, there 
 has been, in most of our liigher institutions of learning, a rather 
 general lack of a strong, intelligent introduction to the Christian 
 faith. The Bible courses, if offered at all, have been either ratlier 
 inefficient or too merely literary, and the student has had com- 
 paratively little opportunity to come to thoughtful appreciation of 
 the great Christian truths and doctrines, and the reasons for them ; 
 and his education, so far as it has depended upon the faculties, has 
 been all too little a training for large and efficient Christian 
 service. 
 
 The encouraging thing in facing these losses, I think, is that 
 it seems to be true that the colleges are themselves coming to a 
 fresh and strong reaHzation of their dangers here. And we may 
 probably confidently expect, in most of our colleges, in increasing 
 degree, something which fairly deserves the name of religious edu- 
 cation. How is this expectation to be met ? 
 
 III. How the Opportunity for Religious Education is to be 
 Met. For myself, I must frankly say that I do not believe it will 
 ever be satisfactorily met until we have taken much more seriously 
 than most colleges and universities have the fundamental principles 
 of the unity of man's nature and the unity of education. The 
 greatest rehgious failure in higher education to-day is not the lack 
 of definite religious instruction or of religious meetings, of Bible 
 study, or of missionary information, but the lack of any thorough- 
 going consistency in the higher life of the university — the sanc- 
 tioned presence of ideals and practices with which no true religious 
 spirit can be harmonized. And in all honesty we must deal first 
 with these. 
 
 In the first place, it is certainly possible for all colleges and 
 universities alike — and it ought to be especially possible for State 
 universities, just because they are State institutions — that they 
 should be preeminently law-abiding communities. The State uni- 
 versity in particular has an opportunity to cultivate directly, in 
 the course of an education that is the express gift of the State, a 
 State — and citizen — consciousness that is greatly needed, and that 
 may in time exert a strong influence, not only upon other colleges 
 
RELIGIOUS EDUCATION IN THE COLLEGE 201 
 
 and universities, but also upon the general commuiiity. Have the 
 State institutions sufficiently seen that every decent motive should 
 call for scrupulous regard on the part of their students for civil 
 order and complete obedience to law? The very peculiarity of the 
 situation within the State imiversity should make it possible to cul- 
 tivate a positive enthusiasm toward the State, like the enthusiasm 
 of a Japanese soldier's honor. It is not enough that the president 
 of a State university should pay, for example, for restaurant prop- 
 erty that has been smashed by student rowdies. How has it hap- 
 pened that the peculiarly privileged college and university stu- 
 dent has been supposed to be especially excepted from obedience to 
 law? Upon what possible principle, civil or educational, are we 
 trying to combine, in the case of the student, the liberty of the 
 adult with the irresponsibility of the child ? Now, respect for law 
 is fundamental in all self-control, and therefore in all development 
 of character, and is closely akin to religious reverence. And if the 
 higher institutions of learning would simply throw the whole weight 
 of their influence in favor of becoming preeminently law-abiding 
 communities — and how shameful a thing it is that it has to be even 
 suggested — a very great contribution, therefore, would be made 
 to the entire national life, which suffers to-day, in remarkable de- 
 gree, in all its higher interests, from lack of respect for law. This 
 single principle, thoroughly carried out — that the student is to 
 obey the laws of the State, and if he does not, is to be treated like 
 any other violator of the law — would quite change the spirit of many 
 a university. 
 
 In the second place, the colleges and universities ought to be 
 able to cultivate within their student bodies a pure democracy that 
 shall be able to stand against all forms of aristocracy, of privilege of 
 any kind — against the aristocracy of sex, of color, of wealth, of 
 the clique, and as well against all interference with the liberties 
 and rights and self-respecting dignity of other men. This should be 
 peculiarly open to a State university in a republic, and yet, how 
 far we are still in most colleges from such a true "democracy of 
 learning" every college man who will honestly face the facts knows. 
 But just so far, now, as the college or university does succeed in 
 producing such a pure democracy, it is making, in my judgment, 
 a direct religious contribution ; for it is bringing to pass within its 
 own borders, to a considerable degree, that civilization of the broth- 
 erly man which is the very essence of the Kingdom of God. A man 
 or institution that is in thorough earnest to bring to pass the 
 
202 CHURCH FEDERATION 
 
 civilization of his brother man is doing more than can well be 
 estimated to make it easier for men to believe in a God of love. 
 
 In the third place, it belongs, one may rightfully say, to the 
 State imiversities even more than to the privately endowed institu- 
 tions to insist on good morals as training to good citizenship. The 
 State cannot justify to itself its expenditure upon universities, ex- 
 cept on the ground that they have a distinct contribution to make 
 in the development of good citizens. We cannot too often remind 
 ourselves of that truth which has recently been so vigorously re- 
 iterated by President Butler, before the students of Columbia Uni- 
 versity: "This University and all universities, in season and out 
 of season, must keep clearly in view before themselves and the pub- 
 lic the real meaning of character, and they must never tire of 
 preaching that character and character alone makes knowledge, 
 skill and wealth a help rather than a harm to those who possess 
 them and to the community as a whole." That is not funny in 
 college men, wherever it occurs, that would be regarded as vulgar 
 rowdyism, intolerable nuisance, inexcusable brutality, or disgusting 
 dissipation in workmen. Are we to apply a lower standard to our 
 most highly educated men than to others? And yet — to take a 
 single illustration — in more than one university, football coaches 
 are deliberately training men in brutality and in violation of the 
 simplest rules of decency and fairness, and are cultivating in the 
 side lines in just so far the barbarian spirit. Is it too much to 
 ask that all our higher institutions of learning should be, what they 
 might easily become, leaders in developing men who shall approxi- 
 mate at least to a fulfilment of Newman's famous definition of a 
 gentleman, leaders in producing something like truly knightly 
 ideals on the part of their student bodies ? Is it too much to ask 
 that the moral tone of these institutions should be so high and sa 
 insistent that the students who come out from them can hardly fail 
 to show social efficiency of a high order? We college presidents 
 have no right to set a smaller goal before us. And man is so com- 
 pletely one that the colleges that so exalt the plain moral life will 
 fiud the religious motives and inspirations right at hand. 
 
 Furthermore, even the State universities, as well as all the other 
 colleges and universities, may well remember that they have noc 
 only a perfect right, but the paramount duty of insisting on a 
 Mgh personnel, atmosphere, and spirit in the university. Both 
 character and faith come primarily by personal association, in 
 which there is definite self-giving on both sides. Nothing will make 
 
RELIGIOUS EDUCATION IN THE COLLEGE 203 
 
 good this lack. The spirit of a college will not go down in its 
 buildings and grounds. If it continues and grows in its power for 
 truth and righteousness, it must continue in some personal lives 
 that have this spirit, and care mightily that it shall continue. 
 
 Once again, every college and university, whether it seems to 
 itself precluded from direct religious instruction or not, may make 
 a real contribution to the higher Hfe of the nation in its strict scien- 
 tific teaching. For, just so far as the genuinely scientific spirit is 
 preserved in the university, there will be first, open-minded, eager 
 love of the truth, and humility toward it, that mean hardly less 
 than the fulfilment of the first beatitude. This same strict scientific 
 spirit should lead, also, to willingness to recognize all the data, and 
 the interests of the entire man, and not merely those data which it 
 is most easy to bring into a mathematico-mechanical view of the 
 world. If we can only keep unsullied this absolute openness to all 
 light, the ideal interests need have no fear. Scientific investigation, 
 moreover, for the very reason that it aims to push forward in its 
 pursuit of truth as rapidly as it can on the basis of facts already 
 ascertained, is in its very essence adopting the fundamental prin- 
 ciple of "treating the truth as true." And this very phrase, I can- 
 not forget, was the definition of my own old college president of the 
 essence of faith. In fact, it often seems to me that if our univer- 
 sities would only carry through with complete and radical con- 
 sistency the scientific spirit, that spirit would be found to be most 
 closely and inevitably allied to the humble, reverent, obedient spirit 
 of religion 
 
 Perhaps the whole range of the possibilities of the universities, 
 so far as concerns the ethical and religious life of the student, might 
 be put in this way : The really fundamental temptations of life — 
 underlying all others of every kind — seem to me to be the tempta- 
 tion to abuse one's trust, the temptation to fall below one's high- 
 est spiritual sensitiveness, the temptation to seek relief in change 
 of circumstances rather than in change of self, the temptation to 
 disbelief in men, and the temptation to disbelief in God. There 
 ought to be no question that against all of these, certainly, except 
 the last, even the State university may rightfully cast its full 
 strength and positively replace them. And if the spirit and atmos- 
 phere and ideals of the universities are such as to prepare their stu- 
 dents to withstand the first four, the students will hardly fail to 
 come on of themselves into that belief in God which brings unity 
 and meaning into all the rest of the struggle. In very self-defense, 
 
204 CHURCH FEDERATION 
 
 the State can hardly do less than to require that the spirit of its 
 institutions of learning should persistently cultivate in its students 
 loyalty to trust truth to their highest spiritual sensitiveness, deter- 
 mination not to replace the needed change of self by an attempted 
 change of circumstances, and growing faith in men. Out of these, 
 if the university attempts no more, will, with practical inevitable- 
 ness, grow the spirit of trust in God. 
 
 If the colleges were in dead earnest in the points already men- 
 tioned — in insisting on a preeminently law-abiding community, in 
 persistently cultivating a pure democracy, in demanding good mor- 
 als as training for good citizenship, in maintaining the highest per- 
 sonal character and ideals in the personnel of faculty and officials, 
 and in complete loyalty to the strict scientific spirit, I have no 
 doubt that the problem of religion in college and university would 
 be largely solved. 
 
 Time does not permit the suggestion of the important ways in 
 which the direct religious education of the college may be carried 
 on. I must content myself with saying simply that the only abso- 
 lutely vital tilings for the Churches to remember, in the work that 
 they undertake, whether within or without the college, for students 
 are the indispensableness and primary necessity of personal asso- 
 ciation, the inspiration that comes from the personal message and 
 the personal life; the psychological imperativeness of some form of 
 expression for the highest ethical and spiritual life of the student ; 
 the recognition both in this association and in this expression of the 
 student's own choice and initiative ; the clear discernment, also, that 
 the life of the student is a unit, and that all sides of the university 
 life to which reference has already been made, may count most 
 strongly for the religious life, though they are not so named; and 
 that, therefore, the religious work of the Churches is not to be re- 
 garded as something simply mechanically tacked on to the work of 
 the university, but naturally and organically knit up with it. 
 
THE THEOLOGICAL SEMINARY AND MODERN 
 LIFE 
 
 The Rev. George Hodges, D.D., D.C.L. 
 
 The theological seminary is every day determining, for better, 
 for worse, the immediate future of the Christian Church. 
 
 For the parish depends upon the parson. The sanctuary may 
 be made of marble, and adorned within with gold and gems; the 
 service may be assisted by all the uplifting influences of splendid 
 music ; the parish house may be equipped with every known ap- 
 pliance of modem parochial machinery; and the people may be 
 the best people in the town; the church may be named All Saints, 
 and deserve the name; but if at the head of the parish there 
 is an incompetent, weak, foolish, ill-educated, unspiritual, or 
 otherwise disagreeable parson, all these excellencies go for naught. 
 The one man makes or mars it. In no other position does per- 
 sonality count so much. The present happiness, if not the future 
 salvation, of all the parishioners is directly affected by the min- 
 ister. He may be endured on Sunday with Christian patience, 
 but his week-day ministrations enter sooner or later into the 
 most intimate experiences of his people. The greatest joys and 
 the profoundest sorrows summon him, and his presence makes a 
 difference, for good or for ill. Even in the most peaceful parish 
 he can cause the very elect to lose their temper. 
 
 And the parson depends on the seminary. Not altogether; 
 sometimes a good man comes out of a poor school; sometimes 
 the best school fails to impress the mind or heart of the indif- 
 ferent student. But, even so, the seminary more or less affects 
 the man. The teaching which he there receives, the principles 
 and the prejudices with which he is there provided, the outlook 
 with which he contemplates the world and his neighbors, the 
 tone of the man, echoing inevitably, even though it be by con- 
 tradiction, the tone of the school — all this is brought straight 
 over from the dormitory to the parsonage, from the class room 
 to the pulpit. The theological school is related to the work of 
 the ministry as the medical school is related to the work of the 
 physician. 
 305 
 
206 CHURCH FEDERATION 
 
 Thus the seminary, by the mere fact of its existence, touches 
 modern life. It may be a hindrance to the progress of religion. 
 Professor Gwatkin, of the University of Cambridge, told me in 
 the frankness of his study that he believed that it would be a 
 good thing for Christianity in England if all the theological col- 
 leges — as they call them there — were turned into public houses. 
 He regarded them as coward castles, the citadels of partisan nar- 
 rowness. Even so, the seminary is a vital institution, to be criti- 
 cised, to be condemned, perhaps to be pulled down, but at all 
 events to be considered : if possible, to be transformed. The theo- 
 logical seminary is the most important institution of the Church. 
 Here, day by day, the policy, the direction, the leadership, the 
 life of the Church is being decided. 
 
 The theological seminary is sometimes criticised on the ground 
 that its graduates are not well trained to undertake the tasks of 
 their own time. But a good deal of this criticism comes from men 
 who left the seminary forty years ago. Since that day the 
 Church has undergone two great changes. It has altered its 
 intellectual attitude, which in the last generation was rather 
 suspicious of new truth, being stni engaged in controversy with 
 the evolutionists and with their disciples, the critics. It has 
 altered its social attitude, setting up the new parish house next 
 to the old church, and occupying itself with ministries of which 
 former generations had hardly begun to dream. And the suc- 
 cessful minister, into whose life these new intellectual and social 
 activities daily enter, who is supremely concerned with these 
 modern interests, remembers that when he went to school to 
 learn how to be a minister none of these things were taught him. 
 But he forgets that that was forty years ago. Since that time 
 there have been changes not only in the Church but in the 
 seminary. 
 
 On the other hand, the theological school is sometimes com- 
 mended beyond its just deserts by those whose quiet lives are 
 spent withia its cloisters, and who think that it is fitted for this 
 modern day because they are too remote from the modem day 
 to understand it. They are dealing with a situation which is 
 partly imaginary and partly obsolete. They are arming young 
 men. with old-fashioned armor, and equipping them to fight with 
 foes who have been long dead. From such a school the semi- 
 narian emerges into the light of day blinking and perplexed. 
 He has been tutored by the Seven Sleepers of Ephesus. "With 
 
THE THEOLOGICAL SEMINARY AND MODERN LIFE 207 
 
 such a preparation he enters upon his ministry as helpless in 
 the face of his emergencies as a translator of Caesar's Commen- 
 taries in the face of an invading army. 
 
 The great business of the theological school as an active 
 factor in our modem world is to bring men into a right rela- 
 tion with the truth. And to this end they are to be given a 
 spirit, and a method, and a message. 
 
 I. The young minister comes out of the good seminary and un- 
 dertakes the task of teaching Christian truth in the spirit of 
 humility. He takes the notes of all his lectures, the sum of 
 all that he has learned, and on the last page he writes the word 
 of the greatest of theologians: "Now I know in part." And he 
 realizes that what he knows is but a microscopic part of the 
 infinity of truth. He is very quick and positive and definite 
 within the limits of his knowledge. "This one thing/' he says, 
 "I know;'' if he can change the number and make it two, or 
 twelve, or thirty-nine, so much the better. But, however large 
 or small the space, the ground beneath his fact is solid rock. That, 
 indeed, is the essential basis of humility, the name of which is 
 derived from humus, meaning the honest earth. The humble 
 man is he who takes his stand upon the plain ground. 
 
 When he says, "This thing I know," he does not mean for a 
 moment to confine himself to that which is technically called 
 knowledge: he includes faith. He expresses his conviction. He 
 goes out into his ministry with a certain body of assured con- 
 victions. These he has tried, and proved : thus far he knows. 
 
 And this affects him, as a student and as a teacher of the 
 truth, in two ways: It makes him slow to deny, and it makes 
 him quick to appreciate. That is, on one side, in the presence 
 of the old associations of the Church and of the Scriptures, he 
 is very reluctant to give a negative judgment. Is it a discredited 
 miracle? Is it a discarded doctrine? Nevertheless it may be 
 an open door into a region which he does not understand because 
 it transcends his experience. He has learned in his study of 
 Church history that the heretic is commonly the man who says, 
 "Now I know it all." The error of most heresy is in the assertion 
 that all truth is thereby explained adequately. To the heretic, 
 nothing is mysterious or inexplicable. The humble scholar saves 
 himself from the mistakes of heresy by his recognition of his 
 own ignorance. 
 
a06 CHVRCE FEDERATION 
 
 And, on the other side, in the face of the new assertions of 
 the audacious philosophers and of the adventurous critics, the 
 man of humble spirit holds out hands of glad hospitality. He 
 believes that the Holy Ghost is still engaged in his great task of 
 holding men toward truth, and that new truth is accordingly to 
 be expected. He is on the lookout for it, and when he hears 
 of a new book which promises to tell him something which he 
 did not know before, out he goes to get it, as John and Andrew 
 went out of commonplace Capernaum to hear what John the 
 Baptist had to say. And though he finds that the new truth is 
 not new, or is not true, he is not disposed to revile the preacher. 
 Only by the way of many blunders, only by dint of unsuccessful 
 experiments, is truth attained. Every man who is honestly trying 
 to attain it is the brother of the minister who has learned in 
 the seminary to meet truth in a humble spirit. 
 
 11. The seminary is also to equip men with an effective 
 method, both of studying and of teaching truth. Here the choice 
 is between two kinds of procedure, one of which we may call 
 the way of dogma, and the other the way of doctrine. Accord- 
 ing to the method of dogma, the ground on which the minister 
 receives truth for himself and expects his people to receive it 
 in their turn is the ground of authority. According to the meth- 
 ods of doctrine, the basis of truth is reason. The man who 
 has learned to use the first of these methods says to himself: 
 "What do they say ?" and by "the/' he means the men of old 
 time, the framers of the formularies. Having found the answer 
 to his question, he goes into his pulpit and says, "Brethren, thus 
 and so you must believe, because it is written thus and so in 
 the writings of St. John Chrysostom or of St. John Calvin." 
 This is an admirable method. It is an appeal to the wisdom of 
 men who are wiser than either the preacher or his people. It is 
 also simple and easy ; and it goes a good way to answer the prayer 
 of the minister who prayed before the sermon that the Lord 
 would grant his hearers "intellectual repose." I wish that we 
 could use it; it would solve the hard problem of the making of 
 the sermon, and set us free to do our parish work. 
 
 But the way of dogma is beset by two serious diflSculties : it is 
 discarded by the college and it is derided by the congregation. 
 It was once the universal usage of the college. The task of the 
 teacher was to find what the old masters had said and to dictat-e 
 
REV. GEORGE U. WENNER, D.D. REV. JAMES M. BUCKLEY, D.D., LL.D. 
 
 REV. GEORGE HODGES, D.D., D.C.L. REV. HEXRY C. KING, D.D. 
 
THE THEOLOGICAL SEMINARY AND MODERN LIFE 209 
 
 this to his pupils, and then to hear them recite it word for word. 
 But to-day there is no school of any kind — except here and there 
 a belated school of theology — in which any matter of importance 
 is settled by the word of anybody who has been dead a hundred 
 years. The law school is indeed the paradise of precedent, and 
 authority is there treated, as it ought to be, with all respect. 
 But in the law school the text-book system is everywhere giving 
 way to the case system. That is, instead of being given law ready- 
 made in formulas, men are now taught to use their own minds. 
 A concrete case is set before them. Their study is immediately 
 and vitally related to the actual present Avorld. The men are 
 made to think. As for the medical school, the old doctors and 
 their treatises are of interest only to the antiquarian. Galen, 
 who was a contemporary of Justin Martyr and of Irenseus, would 
 not be taken into consultation to-day by the dullest student in 
 the senior class. He is as obsolete as Hippocrates. The young 
 man in the medical school is studying the human body, and 
 though he also studies books about the body, the chief business 
 of his life is with the physical facts. As for the books, they are 
 of value in proportion to their newness. The acceptance of truth 
 on the basis of ancient authority has no longer any position among 
 men of learning. 
 
 If it had, the fact would not help us, because this method 
 is derided by the congregation. Part of them are actively indig- 
 nant, as educated persons, when they are told that Chrysostom or 
 Calvin worked all these things out long ago, and nothing is left 
 for us but to accept their conclusions; and the others, who are 
 quite indifferent, go to sleep when we begin to quote. At that 
 moment, when the holy father of the fourth century begins to 
 preach the sermon, the people cease to attend to what is said. 
 Their interest is instinctively attached to personality. They are 
 interested in what the preacher can say to them out of his ovm 
 experience, and in the truth which he can tell them as the 
 result of his own thought, and in whatever else he has first made 
 his own. But these jnusty sentences, copied out of ancient vol- 
 umes, these sermons unimaginably old, do not impress them. Nor 
 are they ever willing, at this time of day, to have the preacher 
 say, "This is true because I tell you." Nothing is true to any 
 modem man which he has not in some way got hold of with his 
 own mind. 
 
 The dogmatic method will not work. In the good seminary, 
 
210 CHURCH FEDERATION 
 
 the scientific method has long since taken its place. And that 
 means the undistracted following of truth. It presupposes that 
 the cause of the truth and the cause of the Church are absolutely 
 and everlastingly identical, and that every man who is trying to 
 free truth from error is engaged in a work on which the Church 
 invokes a blessing. All truth is orthodox; all error, wherever 
 found, is heresy. 
 
 III. Men must be sent out of the seminary with a right spirit 
 and with a valid method; but the main thing is that every man 
 shall have a message. His chief business is to preach, in public 
 and in private, by word and by example, and he must know posi- 
 tively what he is to preach. St. Paul put the Christian message 
 into two words, when he said, "We preach Christ crucified." 
 
 The seminary must teach the minister to preach Christ. It 
 must send him into modern life as an ambassador of the Relig- 
 ion of Revelation. Men are asking to-day, as always, the ele- 
 mental and imperative questions of humanity: Is there a God? 
 If there is, does He care for us? If He does care for us, why 
 do we suffer? And, after our life is done, what is there then? 
 And to these questions the Christian minister has plain, definite 
 and positive answers. At these answers men have guessed since 
 the world began; and the wisest philosopher has got no further 
 than a guess, because these matters transcend experience. The 
 message of Christianity is that God Himself has spoken. God 
 Himself, made man in Jesus Christ, has taken the everlasting 
 questions one by one and answered them. There is a God, and 
 He is our Father; He cares for us and loves us every one. Pain 
 comes, indeed, and the problem of it is unsolved, but the cross 
 shows how pain and love do as a fact exist together. And after 
 death is life. Not one of these fundamental assertions is capable 
 of ordinary proof. Nevertheless, the happiness of human life 
 depends upon them. The minister stands in the midst of the 
 community, sent by Jesus Christ with a message from on high, 
 to tell men in God's name that these things are true. The heart 
 of his message, the word of it, and the worth of it, is Jesus Christ. 
 
 Also the seminary must send the minister into modern life 
 as an ambassador of the Religion of Redemption. His message 
 is not only Christ, but Christ crucified. That means the su- 
 premacy of character, and the forgiveness of sins, and the gift 
 of grace. It means the supremacy of character. The message of 
 
THE THEOLOGICAL SEMINARY AND MODERN LIFE 211 
 
 the minister has to do not only with truth but with life: he is 
 to tell men that the great thing that God cares for is a good life, 
 whereof Jesus Christ has set the ideal. He is to tell men in 
 detail what sort of living the Christian life implies. His business 
 is with character. But we fall below this high ideal, miserably 
 below it, to our shame, to the distress of our soul. We are not 
 worthy to be called the sons of God. Then comes the minister 
 declaring to all truly penitent persons the forgiveness of sins, 
 assuring men that God will not count the past against us. And 
 this he does by virtue of the cross, in the light of that sacrifice 
 by which the sin of the world is taken away. Then we say "Yes, 
 but after penitence is sin again; the past is past but the future 
 comes with no assurance of amendment." And in answer the 
 minister in God's name promises the gift of grace. He brings 
 men into the Christian society, the Church, and there admits 
 them to the sacraments of strength and blessing, to the divine 
 opportunity of renewal, to the divine help toward a good life. 
 The two great facts for which the Christian minister stands are 
 Revelation and Eedemption. These two make his message. His 
 characteristic and supreme service to our modem world is to make 
 these two facts plain. 
 
 IV. I said that the great business of the theological school is to 
 bring men into a right relation with the truth. For that implies 
 a right relation with life itself. The man who brings from the 
 seminary the Christian spirit, the Christian method and the 
 Christian message is likely to be in true sympathy with the place 
 and time in which he lives. 
 
 The seminary ought, indeed, to provide instruction in the 
 studies which are connected with practical efficiency. Beside the 
 chair of theology must stand the chair of sociology, in order that 
 men may read intelligently in the open book of modern life. 
 They ought to know what the social situation is, and what the 
 contemporary movements mean, and what their part should be. 
 They ought to be able to interpret the unrest, the aspiration, 
 even the social errors of their day, first to themselves, then to 
 their people. Twenty years ago the centre of modern interest 
 was in the relation between religion and science; ten years ago 
 it was in the relation between religion and Scripture; at this 
 moment the heart of the situation is in the relation between 
 religion and society. And to understand this, the college course 
 
212 CHURCH FEDERATION/ 
 
 in economics is not enough. It needs to be supplemented in the 
 seminary by instruction in the social opportunity of the Christian 
 minister. He ought to know the principles of the administration 
 of charity for the best good of men. He ought to be acquainted 
 with the significance of the great endeavors after industrial, eco- 
 nomic and civic betterment. 
 
 Also beside the chair of systematic divinity should stand the 
 chair of systematic humanity. Young men ought to be sent into 
 the ministry with some knowledge of men, and of the various 
 procedure which has been found to be effective with human be- 
 ings. The business of fishing, to which our Lord compared the 
 ministry, is concerned not only with the bait but with the fish. 
 What are the best ways of getting hold of people? What is 
 the philosophy, what in detail is the method of the parish house ? 
 I would not introduce into the theological school a course in 
 ecclesiastical manual training, nor attempt to teach much about 
 parish work by a course of lectures. Geology must be learned 
 in the field, and pastoral theology in the parish. Thoreau says 
 that when he was graduated at Harvard they told him that he 
 had studied navigation. He had not learned anything about it, 
 because his teacher had never taken him anywhere near the 
 water. He had gone to sea in a dry book. A single trip down 
 the harbor would have taught him more than all the recitations. 
 Thus young men learn more about a parish in the experience of 
 a month of actual ministration than can ever be taught them 
 in the class room. 
 
 The best thing which the theological school gives men to 
 carry into practical life is not instruction, but inspiration. What 
 they need is not a prescription, but an outlook, a point of view, a 
 certain interest in human beings, a deep sympathy with present 
 life, an enthusiasm and eagerness to get into it. 
 
 Sometimes a man escapes from the seminary with the idea 
 that there are two classes of men, clergymen and laj^men; and 
 that the clerical class is both superior and distinct; and that 
 therefore the minister, establishing himself in his parish, is to 
 take complete possession of it, and manage it in his own way. 
 The motto of this ministry is, "The laity be hanged." 
 
 Sometimes better men, even men of saintly character, leave 
 the seminary and undertake their work in the spirit of the saying, 
 "He who would do anything for the world must have nothing 
 to do with it." They betake themselves to prayer, and to the 
 
RELIGIOUS EDUCATION BY THE PRESS 213 
 
 celebration of sacraments, and to a life of self-sacrifice. They 
 thereby save souls. For every kind of goodness is convincing to 
 somebody. But they do not save men's souls. They do not touch 
 the life of common, daily temptation. Their service is related to 
 the true work of the ministry as the gentle reading of Isaak Wal- 
 ton's "Compleat Angler," under a shady tree, is related to the 
 catching of fish. 
 
 The seminary must teach men that the minister is to be the 
 servant, not the master, of his people, and that he is to exercise 
 his ministry in the common world, being a good neighbor, and a 
 good citizen, and a good man. And this it is to enforce by the 
 admonition of the example of Jesus Christ. It is to remind men 
 how He who prayed upon the mountain came down when He 
 preached and stood in the plain. The seminary stands square 
 with modem life when by precept and by example, in every class 
 room, and in the intercourse of every day, it gives men social 
 inspiration. 
 
 RELIGIOUS^ EDUCATION BY THE PRESS 
 
 The Rev. James M. Buckley, D.D., LL.D. 
 
 The greatest orator which this country ever produced said that 
 there was this consolation in being the last speaker: the audience 
 by that time gets its second wind. No one but Mr. Beecher would 
 have thought of that. The theme assigned to me is "Keligious 
 Education by the Press," and to impose six didactic speeches upon 
 an audience seems to me to be a wholesale attempt at religious edu- 
 cation by the press. Nevertheless, rather than not have an oppor- 
 tunity to aggrandize my own profession, I would be content to be 
 placed in any situation so long as Plato remained ; and I perceive 
 here a sufficient number of intelligent men whom I know, and pre- 
 sumptively an equal number of the same class whom I do not know, 
 to make a half dozen audiences honorable to any man if they re- 
 mained to listen to him. 
 
 All the early religions except the lowest depended upon manu- 
 scripts. Some years ago we were told that Moses never wrote any- 
 thing because nobody could read or write in the time when he ap- 
 
214 CHURCH FEDERATION 
 
 peared. Xow they tell us that the Babylonians could write ages 
 before ]\Ioses appeared, and nobody doubts that Moses could write 
 except the persons who deny that Moses wrote anything. They are 
 like extreme higher criticism with regard to Homer: they deny 
 that the poems of Homer were written by Homer, and declare they 
 were written by another man of the same name. The East Indians 
 tell us the most extraordinary stories of manuscripts produced two 
 thousand years before Christ. The Persians do the same, and Max 
 Muller wrote some of his best books on the ancient writings of the 
 great religions. The Mohammedans did much with manuscripts, 
 and many of their ancient manuscripts are now prized by Mussul- 
 mans wherever they exist, so that it has been recently said by a dis- 
 tinguished Mohammedan, in connection with that mysterious mon- 
 arch in Morocco, that he would die for one page of the Koran two 
 hundred years old, provided it was written with a hand of a true 
 follower of the prophet. The ancients preserved more in propor- 
 tion of important religious books than of any other character. 
 Taking up the books mentioned in classical writings that do not 
 now exist, and comparing them with any possible known books that 
 existed in the Middle Ages, it will be found — this is upon high 
 German authority, and thousands will believe that who would not 
 believe divine revelation — that in all ages more religious books have 
 been saved in proportion to the whole mass of books than of any 
 other kind. 
 
 The art of printing made a great change. See what it can do. 
 In a little more than a hundred years the American Bible Society 
 and the British and Foreign Bible Society have printed in a great 
 number of languages and dialects and distributed no less than 
 280,000,000 copies. Some of the copies did not include the whole 
 Bible, but no copy is here computed in the general amount that does 
 not at least represent as much of the Bible as would be contained 
 in the Gospels and the Book of Acts. Note the fact that in addition 
 to the Bible the press furnishes the world with Bible helps, with all 
 sorts of helps, so as to make an ordinary Sunday School teacher, to 
 say nothing of a minister, capable of expounding week after week 
 with ever fresh illustrations. Marvellous fact: One man in a cer- 
 tain town was elected to the legislature by reason of what he got 
 out of these helps ! The people supposed that a man who would be 
 as deep in all things as one book published by the Oxford Press had 
 made him — though they thought he derived it by general study — 
 must be reliable in any position, and so they elected him to the 
 
RELIGIOUS EDUCATION BY TEE PRESS 215 
 
 legislature, vainly supposing that knowledge was a necessary quali- 
 fication for that place. 
 
 Consider also how much good has been done by the preee in 
 preparing Bibles to be presented to young men on their birthdays,, 
 or when they go to college, or when they go to the cities, and to 
 present to people when fhey are married. One Congregational 
 minister declared that he brought a hundred people into the Church 
 by presenting them with handsome Bibles when he married them. 
 His salary was large and his wife had an income. 
 
 Consider our books of theology. Some of them are entitled "The 
 Eeconstruction of Theology," and others "The Vindication of the 
 Ancient Theology." Whoever reads a theological book must forget 
 it or continue to read theological books. Science itself cannot keep 
 up except in monographs, but as for theology, it admits of so much 
 imagination and so much assertion, it is perfectly certain that the 
 only way for a man to do any thinking is either to avoid reading 
 or to read everything that is printed. It is the press that prints 
 the prayer books ; it is the press that prints the hymnals ; it is the 
 press that gives us all our intellectual equipment; and I must say 
 it is the press that has put an end very largely — and this is not a 
 merit — to the old-fashioned conversations and friendly arguments 
 upon all these questions. Every one is afraid to say anything lest 
 the man to whom he speaks has read the book that filled him up. 
 
 The press must be considered under the form of the leaflet, the 
 tract, the pamphlet, the book and the periodical. One can say a 
 thing upon a leaflet, well printed, which will make a specific impres- 
 sion. It is well adapted to distribute news, spread notice of coming 
 events, direct attention to larger works, stir thought and emotion 
 and stimulate to immediate action; and it is well adapted to reach 
 the young, the uneducated, those who shun books, but are willing 
 to read a little, and the large class of the careless. 
 
 It is difficult to distinguish the tract from the pamphlet. Never- 
 theless, the popular mind does distinguish them. The tract has 
 been a mighty power in all ages. The tract and the pamphlet had 
 more to do with the French Eevolution than all the oratory of the 
 people. Was it not the elder Disraeli that said : "Wherever tracts 
 abound there is freedom" ; therefore, "England has always been a 
 nation of pamphleteers." Eecall what the tracts did in the time of 
 Tractarianism. They nearly split the Church of England. Tract 
 No. 90, written by John Henry Newman, when condemned by the 
 Bishops and the heads of colleges, led him and a few of his friends. 
 
216 CHURCH FEDERATION 
 
 under cover of being led by the "kindly Kght," to leave the Church 
 of England and enter the Eoman Catholic Church, On the other 
 hand, they left Dr. Pusey to keep on writing tracts, which have 
 made a broad division in the English Church and are much debated 
 in the Protestant Episcopal Church. Sneer not at the tract. 
 
 As to the pamphlet, what did Thomas Paine do with the pam- 
 phlet signed "Common Sense" ? It is doubtful whether the Revo- 
 lution would have begun as soon as it did, continued as long as it 
 did, and triumphed as gloriously as it did if it had not been for 
 Thomas Paine's tracts on the rights of man. George Washington 
 himself said so, and threw his influence in favor of both State and 
 Federal recognition of and compensation to Thomas Paine. The 
 State of New York gave him (not for his attacks on religion, 
 but for his pamphlets in the interest of freedom) his estate at 
 New Rochelle, and much more was given to him. Subsequent his- 
 torians have increased their tribute to the influence of Paine's 
 "Eights of Man." But he turned his power against religion and 
 he wrought awful havoc ; and the evil would have been far greater 
 if tracts of a similar nature had not been written against his tracts. 
 People laugh nowadays at Watson's "Apology for the Bible," but 
 if they will read Paine's book on "The Age of Reason" and then 
 read that, they will discover something which, if they are able to 
 comprehend the "Apology," will assist them in disbelieving a large 
 part of "The Age of Reason"— and that was only one of thirty able 
 answers. 
 
 The book is another and a different means of informing and im- 
 pressing men. A leaflet is written currente calamo. A man writes 
 it rapidly as it comes out of his head, and he does not criticise it 
 much. The tract, unless controversial, is too often written in the 
 same way. The pamphlet is for a specific thing and a transient 
 occasion, but the book is very different. There one can elaborate; 
 there one can answer all the questions that an opponent suggests, 
 and also all the questions that any one will ever be able to suggest. 
 This you can do with condensation, which secures meditation when 
 the book is being read. I am sorry to say that the majority of our 
 religious books are light in contents. They are often the selling of 
 paper at a high price per pound. The margins take up half the 
 book, the print is immensely large, and the spaces are broad. Few 
 really powerful books are now being issued in the interest of re- 
 ligion, but some of great intellectual strength and spiritual fervor 
 appear at intervals. As for works of fiction in religion, the ma- 
 
BELiaiOVS EDUCATION BY THE PRESS 217 
 
 jority of them show the hand of Cain rather than that of Abel, and 
 the consequence is— it is hard to say it — but, excepting John 
 Bunyan's "Pilgrim's Progress" and a few other novels dealing with 
 Christian experience or duty, fiction has done little good to Chris- 
 tianity. It may, perhaps, have done some good to minds enervated 
 by disease or revolving in an atmosphere of mysticism. If there be 
 anything really in the outcome, these people, taking it, like a kind 
 of lemonade, through a straw, may hold at last tight to some one 
 thing, but in a pastorate of twenty-two years all the prescriptions 
 I made of works of fiction, as the medical men sometimes say, 
 yielded "few results, and most of them not worth tabulating." 
 
 The quarterly or monthly review is practically a book. Many 
 of these periodicals present side by side articles written by Agnostics, 
 Comtists, Spirituahsts, Unitarians, Trinitarians, Theists, Pan- 
 theists, Idealists and Materialists, any of whom may express their 
 views without let or hindrance. The monthly magazines, with 
 greater variety and some degree of editorial comment, differ from 
 the quarterlies in variety and current interest, and they often have 
 departments admitting editorials and shorter contributions. They 
 are great powers; they must be read. Some of them are of the 
 highest grade. 
 
 I now come to the daily press. The daily press is divided into 
 three classes : 
 
 The function of the weekly paper is to present a combination 
 of news, literature and politics, and local or general gossip. The 
 daily newspaper floats to the door of every house a miscellaneous 
 cargo, including facts, fancies and fabrications, and more or less 
 fragmentary discussions of every subject which will contribute to 
 the interest of the paper and the increase of its circulation. All 
 these classes of papers deal with morals, and on that subject — 
 except in those which approach the true ideal — there is sometimes 
 a strong contrast between the editorial and other parts of the paper. 
 Much attention is given by the press to religion. The difficulty in 
 connection with the periodical press generally, relative to religion, 
 is that it is governed by commercial conditions. Formerly books 
 were expensive, and their possession the privilege of a few. At 
 present they are sold at low price, and the advertisements of them 
 in the secular press and the editorial notices secured by the pub- 
 lishers often unite to spread the most dangerous sentiments in 
 morals and religion. So powerful are the commercial interests in- 
 volved that even the publishing houses established by Churches for 
 
218 CEVRCH FEDERATION 
 
 the promotion of the doctrines on which those Churches are founded 
 are not always free from the charge of circulating doctrines entirely 
 inimical on some points to the views held by the Churches. 
 
 There is another method of classifying the secular press. There 
 are the nugatory, the really effective in a good cause, and the caterers 
 to the lowest thoughts and the most vulgar or the most desperate 
 feelings. And besides these, I am sorry to have to repeat, there is 
 another class whose editorials are worthy of a place with Addison's 
 essays, but everything that is condemned in the editorials is pro- 
 duced in most attractive forms in the rest of the paper, I will not 
 specify the papers, for if they are not generally known it would be 
 a sin to make them known, and if they are generally known it would 
 be a waste of time to name them. But I can say that the best of the 
 daily press is useful to religion. They give news, they arouse right 
 feelings, they admit contributors, they promote discussion, and that 
 is better than stagnation and silence ; and when they finish the dis- 
 cussion this class of papers usually, though catering a little to the 
 other side, close the discussion in the interest of morality and rever- 
 ence. The Sunday newspaper is undoubtedly one of the greatest 
 foes of Sabbath keeping. It is a blanket affair. Look through the 
 windows and you see every member of the family with a part of the 
 blanket on Sunday morning. He who says that the Sunday news- 
 paper is any help to Christianity is above or below my plane of per- 
 ception, and therefore I am unfit to argue with him. Neverthe- 
 less, there are some brethren who think they can do the Church 
 good by writing for the Sunday papers. One man told me this 
 with tears in his eyes, and I said to him : "Are you candid ?" 
 
 "Yes." 
 
 "How much did you get for that article ?" 
 
 "Fifty dollars." 
 
 "Very good ; much less has brought tears to men's eyes when they 
 thought of losing such a business as that." 
 
 Papers of another class speak most irreverently and contemptu- 
 ously of religion. Ignoring the consistent and faithful pastor, they 
 magnify the eccentricities of pulpit clowns and devote more atten- 
 tion to the occasional moral lapses of ministers than to any other 
 subject except prizefights and divorce cases. They have the largest 
 circulation, and that among persons who most need moral and re- 
 ligious influence. Thus they promote vice and demoralize the 
 weaker type of young ministers, and the congregations among whose 
 members they circulate. 
 
RELIGIOUS EDUCATION BY THE PRESS 219 
 
 The Church press may be roughly divided into three classes. 
 Those entirely devoted to sectarian interests. These have little or 
 no interest in any part of the Christian world or in any religious 
 communion excepting their own. With the exception of a little 
 general news clipped from secular papers, without comparison or 
 authentication, and information about their own body, and editorials 
 feeble upon general topics, and more hysterical than vigorous dis- 
 cussion of controversial issues, they cater to the tastes of the most 
 nearsighted of their constituents. Many of this class of papers are 
 unknown to the general public. Only a classified list of the news- 
 papers of the United States will reveal the number of them, and 
 when specimen copies are secured it would seem that the dates might 
 safely be changed and the year 1805 substituted for 1905. The 
 second class — the largest and best supported — are denominational 
 papers that regard themselves as peculiarly representative of the 
 communion to which the editors and publishers belong, but at the 
 same time display a deep interest in Christianity and its progress. 
 They are generally edited in the spirit of amity and comity. Only 
 an attack upon their distinctive denominational beliefs or usages will 
 arouse them to controversy. The total circulation of these papers 
 is vast. Some of them are edited with ability which commands 
 respect, with a versatility which perpetuates interest, and with a 
 spirit which supports the work of every priest, parson or minister, 
 and of every interested layman in the circle of their readers. While 
 they have to compete with the daily press and with small sheets 
 whose limited subscription price is perhaps an exaggerated equiva- 
 lent for their value, they are well supported, and in some cases all 
 their profits are devoted to the direct promotion of religion and 
 philanthropy. 
 
 By their means the philanthropic enterprises of Christian 
 Churches are placed before those who are able to contribute to 
 their support ; by their means philanthropic institutions have been 
 established; and especially do they aid in the initiation and pro- 
 motion of great educational enterprises. Also they stimulate 
 special religious awakenings. One of their most useful functions 
 is the maintaining of denominational traditions in families. 
 
 They furnish a forum for discussion, and unless in sympathy 
 with them they counter-work the machinations of ambitious 
 hierarchs and false teachers. But to be effective, the tone of a 
 Church paper must be unequivocal. 
 
 If it does not so speak that the people can tell what evangelical 
 
220 CHURCH FEDERATION' 
 
 denomination it belongs to, it is hardly worthy the name of a 
 denominational paper. It must be a Christian paper, and must be 
 denominational. It must stand for the essential principles of the 
 body and of the evangelical system. It will not attack another 
 Christian paper on its denominational peculiarities — unless that 
 paper makes war upon its peculiarities. Then, like St. Paul, he 
 will say, "I withstood him to his face because he was to be 
 blamed." My brethren, if Paul and Peter had that privilege, why 
 should a humble worm like myself spurn it ? No, no, the denomina- 
 tional press stands on the ramparts. When necessary it answers 
 the secular press ; it defends the missionary cause ; it speaks for the 
 men who are told that they ought not to be in a mission land. It 
 will contend for the truth in the best English it can command, 
 and in the Christian spirit of righteous indignation, wherever the 
 truth is denied or distorted. 
 
 The third class consists of undenominational religious papers, 
 and this class also must be sub-divided into those really devoted 
 to the promotion of Christianity primarily, and incidentally gen- 
 eral purveyors of news and literary criticism ; those which have 
 only a flavor of religion and in other respects resemble literary 
 magazines ; and those which have rather less Christian aroma and 
 savor than ordinary magazines. Some of the last named have 
 undergone a change. Formerly they were intended for religious 
 papers, but in the change of publishers or because of the loss of 
 patronage, they have reached a point where they should not be 
 classified with religious papers; but tradition holds them to be 
 stni there, and they are not unwilling to receive the patronage of 
 such as do not discern or rightly estimate the transition through 
 which they have passed. 
 
 The power of the religious press as such is affirmed to be less 
 than it was forty years ago. A judicious estimate of the situation 
 is this: The religious press once had a monopoly of religious 
 news; once many took nothing but their religious paper; once the 
 clergy, except when a great moral issue arose, did not participate 
 actively in party politics; once denominational differences were 
 accentuated to an undue degree. In all these respects there have 
 been changes tending to diminish the relative influence of Church 
 papers. One may find some daily papers and several weekly 
 papers far superior to the magazines of forty years ago. 
 
 But where the religious press is in the hands of men of moral 
 And intellectual power, and is edited, not in the spirit of the dim 
 
RELIGIOUS EDUCATION BY THE PRESS 221 
 
 past but in that of the present day, where that spirit is not 
 inimical to the fundamental principles of Christianity, it may and 
 does retain an amount of influence sufficient to make those who 
 control it almost stagger under the responsibility they have to bear. 
 I can tell of a Church paper not of my own order that has estab- 
 lished five colleges by the contributions it induced its constituency 
 to give. I can tell you of another Church paper that by a single 
 editorial set the whole denomination to building hospitals until 
 they have created thirty-two hospitals in twenty years, and ac- 
 cumulated seven million dollars of property in hospitals, endow- 
 ments, and sites. When Thurlow Weed was a political leader in 
 this State, he said : "We can beat at the polls any religious paper, 
 but if they all unite against us, no party can stand before them." 
 Look at Ohio ; look at Philadelphia ; look at all these places where 
 the Churches and the Church press have been united in favor of 
 reform. 
 
 Another question of considerable importance is this: Has the 
 Christian Church made the proper use of the press ? In all strictly 
 utilitarian aspects it may be said to have done so; but so much 
 credit cannot be given to it of late years with respect to the produc- 
 tion of special spiritual results. Much is to be desired, and no re- 
 ligious communion can claim marked preeminence in efficiency. 
 Many works written for the promotion of practical religion consist 
 of forceless platitudes. The use of cant words persists, though it 
 is not carried to the same degree of excess as in former years. 
 Many religious publications are flimsy. Platitudes without num- 
 ber are repeated, and characters almost weak-minded are held up 
 for admiration. It is a debatable question whether the heroes are 
 religious from principle or from inability to resist the religious ten- 
 dencies in which they were immersed ; others teach religiosity rather 
 than religion. 
 
 Sermons issued in books, pamphlets or tracts for the promotion 
 of religion are often forceless. This is liable to be the case where 
 sermons have been delivered extemporaneously without adequate 
 preparation and published practically verbatim. That which is 
 spoken under the influence of powerful feeling may produce great 
 effects, yet when reported and published verbatim, it will hardly 
 please those who were in sympathy at the time, and often when 
 printed in a book will be futile as a means of making religious im- 
 pressions. 
 
 The ornamenting of tracts and the using of pictures now so 
 
222 CHURCH FEDERATION 
 
 common is of doubtful utility except as a kindergarten movement. 
 The tract has lost its dignity ; first, because of so many being written 
 which are only a paraphrase of the printed sermons of years ago, 
 and second, because they lack a direct, fresh, vivid style. Tracts 
 and pamphlets on spiritual religion must be written as though the 
 writer's life, liberty and living depended upon persuading or con- 
 vincing the reader. 
 
 Some denominations show more skill than others in the prepara- 
 tion of works intended to promote religion. The tracts, pamphlets 
 and books put forth by the Paulist Fathers, an organization of the 
 Roman Catholic Church, are models from the point of view of the 
 object. The Swedenborgians, the Unitarians and the Baptists have 
 shown great skill in the use of the tract, the pamphlet and the small 
 book. Generally speaking, schismatics and heretics — using these 
 words not opprobriously, but as indicating the opponents of that 
 which is supposed to be established — have shown greater strength 
 and skill in the onset than the defenders of the faith. Not until 
 dangers surround them on every hand do the orthodox awake to the 
 necessity of vigorous defence, and in the history of the Christian 
 Church this not unnatural fact has often been reproduced. The 
 heterodox when they have set up a new, or a new variety of an old, 
 religion grow indolent, write without a force comparable with the 
 vigor of their former revolutionary manifestoes, and are themselves 
 in turn counterworked by the fusilades and undermined by the 
 subtleties of a new generation begotten of themselves. 
 
 Like the pulpit, the Church press must keep in view that the 
 kingdom of Christ and the salvation of men are the principal aims. 
 The great question is not to put the Bible in the public schools, but 
 to keep the Bible in the pulpits and in the Church press. 
 
A UNITED CHURCH AND THE SOCIAL 
 ORDER 
 
REV. JAMES T). MOFFAT, D.D., LL.D. REV. WM. J. TUCKER, D.D., LL.D. 
 
 REV. WALLACE RABCLIFFE, B.D., LL.D. RT. REV. W. C. BOAXE, D.D., LL.D. 
 
LABOR AND CAPITAL 
 
 The Rev. Wallace Radcliffk, D.D., LL.D. 
 
 Mr. Chairman and Brethren: I am always ready to stand, on 
 the briefest notice, at any time and under any circumstances, for 
 Mr. Justice Harlan, who as a jurist I honor, as a Presbyterian 
 elder I admire, and who as a friend I love. No one regrets more 
 than I do the absence from this platform of his commanding 
 presence and inspiring words. I can assure you that that ab- 
 sence is not through any languid interest in your work or in 
 the great themes you consider, but entirely by an unusual and 
 sudden stress of judicial business; and if he were here I know 
 he would speak not as a Justice of the Supreme Court, but as 
 a Christian man, as a Presbyterian elder, and as a devoted and 
 patriotic citizen of the Kepublic. 
 
 This question will not down. Amid all the stir and noise 
 and confusion and agony of the ages it asserts itself, and ex- 
 pediencies and philosophies have multiplied in manifold ex- 
 pressions, as unavailing as they are manifold. The question is 
 distinctly a Christian question, and its solution is in the Gospel 
 of Christ. Its beginning was yonder in the Garden of Eden. 
 There seemed an approximate solution in the friendly separation 
 of Laban and Jacob, but, save here and there in exceptional cases, 
 it has not been settled and will not be settled until there is the 
 full acknowledgment and power to the most intimate details 
 throughout the world of the authority of the Scriptural announce- 
 ment, "Except a man be born again he cannot see the Kingdom 
 of God." And the Kingdom of God has its full and continuous 
 assertion and illustration not in meat and drink, but in right- 
 eousness and peace and joy in the Holy Ghost. It is, then, a 
 subject that belongs to the Church of Chirist. Not to this or 
 that denomination of the Church, but the Federated Church of 
 Christ, which can answer this question : 
 
 I. By the full and distinct assertion of the Scriptural defini- 
 tion of wealth and labor. 
 
 The first teacher of social philosophy was Moses, and he has 
 not yet been improved upon. The Bible is the supreme text- 
 book, and gives us its abiding philosophy. Men can be one- 
 sided. Theories have been partial and dim and vague. Men have 
 
226 CHURCH FEDERATION 
 
 misunderstood Christ, and they have, even in the pnlpit, with 
 some demagoguery presented to us the partial and discolored 
 picture of Christ, and, in the narrow and hasty reading of His 
 Word, misunderstood His character and misapplied His pre- 
 cepts. The rich man's camel has been sadly overworked, until 
 I sometimes think he does not even care to look at the eye of 
 that needle. Poets and sentimentalists have perverted as they 
 have insisted upon poverty as a virtue. Labor is not a sin; cap- 
 ital is not a crime. Dives did not go to torment because he 
 was rich, and Lazarus did not get to Abraham's bosom because 
 he was a beggar. The attitude of the Bible is one of intimate 
 and constant and richest sympathy with the poor, the distressed, 
 the suffering, on every hand and through all ages, but that sym- 
 pathy is not limited to one experience, nor to any class of men. 
 Christ's attitude was not to the rich as rich, nor to the poor 
 as poor. Nor has He brought to us the idea that money is the 
 highest ideal of the Christian life. It is not quite possible for 
 us to listen complacently to His hard and apparently harsh state- 
 ments when He says, "How hardly shall they that have riches 
 enter into the kingdom of God," when He proclaims the blessed- 
 ness of the poor, and when He reiterates persistent condemnation 
 upon wealth and its associates. But we must be careful not to 
 take a temporary condemnation or admonition for a general com- 
 mand. I read the words of Christ. I follow his footsteps. I see 
 Him seeking to lift men up to a larger vision where they can 
 understand that a man's life consisteth not in the abundance of 
 the things he possesses, where He seeks to lift humanity to a 
 higher vision and nobler conception of its possible estate and 
 larger development. As I study His continuous teachings, and 
 see the revelations of His varied fellowships and influences, I 
 recognize that He was no social radical, no curbstone agitator, 
 who sought to array the rich against the poor or the weak against 
 the strong, but, living in a higher and larger atmosphere of 
 thought and holy ambition, having an eye that saw the cleavage in 
 our humanity above all material conditions, He sought to lift men 
 to that condition of experience and of hope where rich and poor, 
 with higher motive and richer life, should live together in the 
 amity of acknowledged and cherished brotherhood. 
 
 II. The Federated Church thus unfolding the true picture and 
 echoing the universal words of Jesus Clirist, will emphasize the 
 individual. We think to-day en masse. We do everything in the 
 
LABOR AND CAPITAL 227 
 
 multitude. We pray by regiments. We sing in battalions. We 
 trade by corporations. There is a tendency on every side to mass 
 humanity in the greed of wealth, in the insatiate desire for power, 
 in the glare and glitter of material desire and material suc- 
 cess, to use the man only as coal to be shoveled into the furnace of 
 the machinery, and pressed by these conditions the tendency in 
 the poor man's mind to forget the possible diamond in the coal, 
 and think of himself only as a necessary part of the capitalist's 
 machinery. The man may be a director, but he is still a man. 
 Yonder motorman is not an atom in the machinery of the corpora- 
 tion, but a man unique, distinct, personal in the possibilities and 
 responsibilities of his nature. The greatest thing in the world is 
 a man. We do not need Matthew Arnold to talk to us about the 
 dignity of man. We read it long ago in the Word of God. God 
 breathed into this body and the man became a living soul, a soul 
 born in the image of God, and for that man in his sin, his sorrow, 
 his defeats and despairs, Christ dies. And yonder Eden and 
 Calvary are the declaration of the priceless inheritance in every 
 manhood. Not this or that man of privilege, of distinction, of 
 opportunity, but this man in his humanity, that man in his limita- 
 tions, this street-sweeper, yonder poor seamstress, this little child 
 of poverty and sin dignified in the thought of God, and the blood 
 of the Son of God. 
 
 Every life is, then, a divine thought, and God has dignified the 
 humblest and most limited, and the Church of Christ as it would 
 solve the question of labor and capital must bring to this man and 
 that man greater self-consciousness — bring him into the intelli- 
 gent esteem of himself. Every man is unique. The Eooseveltism 
 of Eoosevelt is what makes him Roosevelt. He cannot 
 borrow it, or give it away. This humblest man, this lowly person, 
 has his distinct, unique personality which summons and commands 
 our respect and defence in his rights and privileges for to-day and 
 for immortality. You remember how, in that wonderful poem of 
 Browning's, the dark, forbidding Saul sat still, dumb and dark, 
 whilst the singer brought to him all the voices of nature, all 
 sweet and graceful sounds, the music of the birds, the purling 
 of the waters, the reaper's shout, the vintner's song, the glad 
 chant of marriage, the great march of battle, the chorus of tem- 
 ples intoned, all beauty and strength of manhood's prime vigor. 
 But the figure gigantic and blackest of all is dumb and gloomy 
 still, unmoved save by the thrill of the song and prophecy. 
 
228 CHURCH FEDERATION 
 
 'Tis my flesh that I seek 
 In the Godhead! I seek and I find it. O Saul, it shall be 
 A Face like my face that receives thee. A Man like to me 
 Thou shalt love and be loved by forever. A Hand like this hand 
 Shall throw open the gates of new life to thee. See, the Christ stands. 
 
 The Christ we bring to men — men in their lovelessness, in. 
 their depression, in their defeat — far above all material ministry, 
 far above all the converse of the world, the Christ-man we bring 
 shall awaken this dark, moody, brooding, melancholy, threatening 
 Saul and bring him to the throne that shall be for us and for 
 mankind a throne of peace and power. 
 
 III. The Federated Church will bring to man as it thus em- 
 phasizes the individual the power and persuasiveness of the 
 Gospel spirit. It is illustrated in the darkness and agony of Cal- 
 vary, that so loved that the Christ of God was ready for the 
 sacrifice. It is ever the spirit of Christ that breathes not alone 
 or chiefly in dogmas or liturgies, or ecclesiasticisms, or forms or 
 organizations. It is spirit. It is life. Yonder Christ stood once 
 in the glory of His transfiguration, but again and again He walked 
 the highways and the by-ways, in the dust and toil, in fatigue, 
 hungering and weeping for the lowly, the distressed, the dpng. 
 
 It is stUl the spirit of the Christ that shall thus go forth, its 
 face not only, but its heart glowing with rays of the transfigura- 
 tion, whose rays shall be beams of healing and benediction to 
 humanity. But that spirit of the Gospel will not only emphasize 
 love; it compels righteousness. Law and love are the illustra- 
 tions of the spirit of Christ. Calvary stands, but Sinai has not 
 been destroyed! Men talk about the Sermon on the Mount, and 
 claim to limit their lives to its few precepts. Take that sincerely 
 and you vrill find in its true interpretation the demand for 
 righteousness. But I remember that Christ taught other things 
 than the Sermon on the Mount. In that Bible still stands the 
 writing of the Decalogue. I know that the commonest thing, the 
 true thing, the kindly thing, the righteous thing shall be a 
 revival that will awaken in the hearts of men the quick response 
 and carry to the homes and into the activities of society the bene- 
 diction of the spirit of Christ. 
 
 These are the things the Federated Church can emphasize, and 
 as it thus emphasizes, there are certain things it will certainly 
 do — ^not, it may be, by formal activity, by systematic organiza- 
 tion, or ecclesiastical legislation. But this emphasis will have 
 
LABOR AND CAPITAL 229 
 
 echoes through all his activities and experiences. The spirit of 
 Christ will require a fair day's wage for a fair day's work every- 
 where, and for every one, whether man or woman. The 
 spirit of Christ will give an equal chance as it recognizes the 
 sacredness and dignity of the individu^, so that there shall be 
 limited hours of labor, clean homes, opportunities for recreation, 
 open libraries, time and material for intellectual and social 
 pleasure and development. It will protect the public school. 
 Divine Providence has given us this wondrous and unique insti- 
 tution by which we are moulding the various immigrations, 
 carrying in themselves opposing influences and strange and threat- 
 ening possibilities to the institution both of our civil and religious 
 liberty. It is the peculiar institution by which we weld these 
 varied elements into one intelligent, loyal citizenship. The Church 
 of Christ will stand by the common school. The Federated Church 
 will reenthrone the Bible in the public school. It will see there 
 the precepts and the examples for home, for business, for pleasure, 
 for society, the teachings of righteousness, the instructions of thrift, 
 that vitalize and bless and adorn society. The Federated Church 
 will stand by the Lord's Day. We want no Continental Sunday. 
 We ask for no American Sunday. We will not insist upon the 
 Puritan Sabbath. We will preach, declare, contend for the Chris- 
 tian Sabbath — the Christian Sabbath that is the safeguard of a 
 vital Christianity as a vital Christianity is the safeguard of a 
 nation. Isaiah tells us that the day is coming — he puts it in his 
 own way, and I put it in my way when I say that the day is com- 
 ing when we shall see the capitalization of labor and the laboriza- 
 tion of capital. But, anyhow, Isaiah says that the day is com- 
 ing when every man shall help his neighbor and every man 
 shall say to his brother, "Be of good courage," so that the car- 
 penter encourages the goldsmith and he that smoothed with the 
 hammer, him that labors with the anvil; and he fastened it with 
 nails that it could not be moved. These nails are not in human 
 expedients, not in the correct social philosophies, but in the Word 
 and by the Spirit of God. The time will come when society in its 
 free institutions and in its large and rich opportunities will be 
 fixed so that it cannot be moved, when th« carpenter will en- 
 courage the goldsmith and when every man shall say to his 
 brother, "Be of good courage." I believe it comes, even though war 
 and storm and crimson streaks be to-day. It comes. I believe 
 it not because I believe in the gospel of culture, in the philosophies 
 
230 CHURCH FEDERATION 
 
 of the schools, in the beneficent progress of the years, in the 
 wealth of righteousness, in the mere assertions of brotherhood, 
 much less in the essential integrity and development of human 
 virtue, but because in the presence and power of the Holy Ghost 
 I believe in the Holy Catholic Church, the communion of saints. 
 
 CITIZENSHIP 
 
 President William J. Tucker, D.D., LL.D. 
 
 In the few moments at my command, putting aside all refer- 
 ence to the dangers of deficient citizenship, I will try to set 
 forth what seems to me to be the present opportunity for influ- 
 ential and commanding citizenship. I strike at once the note of 
 greatness, not of mere obligation nor even of necessity, as most 
 in harmony with my subject. The first question about any urgent 
 matter of a public sort is not, how urgent is it, but how great 
 is it? What rank are we ready to assign to it among the objects 
 which demand our attention? That is the question which I put 
 in regard to citizenship. What rank do we propose to give it 
 among the compelling objects which address themselves to the 
 ambition, the patient endeavor, or the consecrations of men. If 
 we are not prepared to put it in the first rank, to give it a place 
 beside the great constants in the service of State and Church or 
 the new and fascinating openings of science and industry, 
 it is quite useless for us to expect any results from our discussion 
 of the need of good citizenship. If we are to have good citizen- 
 ship, as things are to-day, we must have great citizens. When we 
 have these in sufficient number and rightly distributed we 
 shall have practically settled the question of citizenship. I ad- 
 dress myself to one, to my mind the one, solution of our present 
 civic troubles, namely, the presence of men qualified for leader- 
 ship whose great qualification is not a sense of duty but the 
 joy of the task. Nothing short of this will take the men we want 
 away from the fascinations and the rewards of private gain. 
 
 What then are the qualities in men which can make them 
 able and willing to achieve greatness by way of citizenship? I 
 name first, without the slightest hesitancy, imagination : the power 
 
CITIZENSHIP 231 
 
 to see through wickedness into righteousness. No great cause 
 ever moved far until it had taken possession of the imagination 
 of men. Whatever start the conscience may have given it, it 
 waited for the kindled mind to give it movement. Foreign mis- 
 sions in this country sprang out of as fine a burst of idealism 
 as the republic itself. "When young Mills said to his comrades at 
 Williams, "We ought to carry the Gospel to dark and heathen 
 lands, and we can do it if we will," the word of duty waited upon 
 the word of inspiration. Brethren, we have had enough to say 
 about the duty of citizenship. Progress does not lie in any mere 
 discussion of duty or even in the deeper sense of it. It is time 
 for us to change our camping ground — to move out from "we 
 ought'"' to reform our cities into 'Ve can do it if we will." What 
 we need in further thought about citizenship is to put more of 
 what Stevenson calls "^the purple" into our thinking; or if we 
 are ready for action to give to that what the London "Spectator" 
 calls the "Nelson touch," the fashion which the old admiral had 
 of doing a great thing in a great way because he saw it in its 
 greatness. 
 
 Next to imagination as requisite to any kind of efficiency in 
 citizenship, I put intelligence, that fine discernment of an issue 
 which gives us simplicity in place of confusion. Men are various- 
 ly intelligent for public uses, every man after his own kind. We 
 ought to be careful about prescribing the method. What mat- 
 ters it whether discernment comes by way of the school or by 
 way of the street? "Wisdom is justified of all her children." Of 
 course the security of corrupt men lies in the confusion of good 
 men, or in their divided counsels. No matter how great or wide- 
 spread the corruption, good men are absolutely helpless until 
 some one arises who can simplify the issue and make it clear 
 and compelling. The tendency to overweigh a moral issue, to 
 put the work of to-morrow into the work of to-day, has brought 
 many an attempted reform to naught. It requires the clearest 
 intelligence to place an issue before the public mind, and to hold 
 it there, naked and unadorned, till the public mind becomes 
 ashamed of its continued presence. 
 
 When we add to imagination and intelligence the evident qual- 
 ity of courage we simply remind ourselves that citizenship is in 
 the militant stage. The task of citizenship in most of our cities 
 is many years in arrears. Some valuable properties have been 
 irretrievably lost. Other and greater properties are in danger. 
 
232 CHURCH FEDERATION 
 
 The looting of the public ^vealth is not the work of one man or 
 one set of men. It has become a recognized industry. The men 
 who practice it are as highly trained as men in the skilled em- 
 ployments or in the professions. They are never, of course, men 
 of moral courage, and seldom of physical courage, but they have 
 the courage of their position, intrenched in power and equipped 
 with means. Every attempt to bring a set of political thieves to 
 justice is fraught with personal danger, but the danger increases 
 mightily with the settled purpose to break up the business. The 
 man who stands for that result must have the long courage of 
 the campaign. No one can tell how far we are from the reign 
 of honesty in our cities. The time depends, I suppose, upon the 
 steadiness, the endurance, the unflinching courage of those who 
 fight our battles. I know of no better motto for any man who 
 dares a great deliverance for his city than the word of the most 
 persistent of the anti-slavery reformers: "I will not compromise, 
 I will not equivocate, I will not retreat a single inch, and I will 
 be heard." 
 
 But why should we discuss the question of citizenship in the 
 Federation of Churches? What have we to add, or what ought 
 we to add to the qualities which make up the great citizen? We 
 ought to add the supreme qualification, namely, consecration. 
 Consecration supports and steadies the vision of duty, it directs 
 the trained intelligence, it nerves the will and cheers the heart 
 in defeat, and above all it teaches the soul the joy of self-sacrifice. 
 There is but one equivalent for the immense rewards of private 
 gain, and that is the exceeding great reward of self-sacrifice. If 
 a man does not allow himself to feel the joy of self-sacrifice in 
 a righteous cause, he is not out of reach of the rewards of private 
 gain. When he has once tasted that joy, rewards seem cheap. 
 What money would bring back your missionaries from "dark and 
 heathen lands," where their comrades have fallen and are falling 
 at their side ? What money has been able to hold back from the 
 high places of public duty men who have been summoned there 
 out of the very midst of us at the cost of personal enjoyment or 
 professional honor? In our demands for citizenship, we cannot 
 stop short of the man capable of devotion. 
 
 In declaring then the attitude of the Churches toward citizen- 
 ship, I insist first upon the recognition of all who are giving us 
 the finest illustration of it, regardless of name, or creed, or pro- 
 fession. The men about us who are rising into the greatness 
 
CITIZENSHIP 233 
 
 of citizenship are the men for us to study, not to criticise. Let 
 us beware how we say the word of the disciples, "Lord, we saw 
 one casting out devils in thy name and we forbade him, because 
 he foUoweth not with us," lest we receive the answer of the 
 Master, "Forbid him not: there is no man which shall do a 
 miracle in My name that can lightly speak evil of me. He that 
 is not against us is on our part." The test in all this business 
 concerning our cities is the power "to cast out devils." 
 
 In the second place I insist upon the duty of our Churches 
 to create "so far as in them lies" the conditions which produce 
 the citizen. It is in the expression of this duty that I have been 
 urging that advance in the rank of citizenship which shall put 
 it among the foremost privileges of Christian service. I would 
 have every Church put it upon the list of great causes for which 
 men are to pray, and to which they are to give as occasion may 
 arise, and to which they are to consecrate themselves. While the 
 present emergency lasts I would give it standing with missions 
 at home or abroad. 
 
 And in the third place I insist upon the acceptance of the 
 high duty and privilege which cooperation in citizenship offers 
 as a means of making real to ourselves and to all men, in our 
 own generation, the unity of the Church. Unity is not an end 
 to be striven after as men may strive after the truth. Truth is 
 always the greater end, even though the search after it may for 
 the time separate a man from his brother. Unity comes in upon 
 us through the sense of a common need, a common duty, and a 
 common privilege. Suddenly in the providence of God, the 
 Church is confronted by the same imperative and exciting duty, 
 and lo, in the doing of it, we are one. In the immediate provi- 
 dence of God we have been brought through a well nigh universal 
 demand for civic righteousness into one of those great meeting 
 places of righteous men upon whom God looks down, "without 
 respect of persons." Let not the Church miss its present oppor- 
 tunity to realize its oneness. Let the search for truth go on, lead 
 where it will, but let righteousness, plain, everyday, brotherly 
 righteousness, have its day amongst us. What better word could 
 the great apostle have for the men of to-day than that which 
 he had for men of his own time as he led the way out of the 
 confusions of their thoughts and desires for the things of the 
 spirit into the works of charity, "Covet earnestly the best gifts, 
 and yet show I unto you a more excellent way." 
 
FAMILY LIFE 
 
 The Rt. Rev. William C. Doane, D.D., LL.D. 
 
 In the translation of the Psalms which Coverdale made from 
 Jerome's second version, in what is known as the Great Bible, 
 published under Cranmer's sanction, the sixth verse of the sixty- 
 eighth Psalm has for its opening phrase these words : "He maketh 
 men to be of one mind in an house." In the King James version, 
 unaltered so far by any of the later revisions, the phrase reads: 
 "He setteth the solitary in families." Putting the two together 
 one may gather that family life is the original plan of the Al- 
 mighty for men, and that its purpose is one-mindedness. May I 
 go on one step farther in an exegetical way and recall the splendid 
 outburst of St. Paul in the Epistle to the Ephesians, when he bows 
 his "knees to the God and Father of our Lord Jesus Christ, of 
 whom every family in heaven and earth is named"? and then I 
 think I may claim that from the cradle of man's creation to the 
 final consummation of all things, the norm, the germ, the ideal of 
 all human living is the family. It antedates, it anticipates, it sets 
 the model of, it is the preparation for all organic association of 
 human beings, in Church or State, civil, ecclesiastical and social. 
 And the family, in the root meaning of the two words which we 
 translate into the one word in English, is built upon the two 
 ideas of kinship and of fatherhood. 
 
 Out from its first beginning, in the man, the "helpmeet for 
 him," and "the man gotten from the Lord"— with that exquisite 
 instance and illustration set in the midst of human story as the 
 ideal of the race, Joseph and Mary and Mary's child in the Naza- 
 rene home — out from this genesis, all groupings and gatherings of 
 men the world over, racial, tribal, national, have sprung, with the 
 two thoughts running through them and ruling them, kinship and 
 fatherhood; for, after all, it is true of nations and races, by de- 
 scent, by common heritage, by one-bloodedness, that a great peo- 
 ple, American, German, English — whatever you will — is a great 
 family. And in the larger sense — every -narpia from the one Trar?7P 
 — the human race is all akin, the great human family of God, chil- 
 dren made of one blood and by one blood redeemed, the children 
 of the All-Father. Whatever builds up the family ideal makes for 
 
 234 
 
FAMILY LIFE 235 
 
 the prosperity of a race and a nation. Whatever breaks down the 
 family ideal makes for the degradation and destruction of a nation 
 or a race. Somehow it seems to me that we English-speaking peo- 
 ple have in a sense, by the very language that we speak, an initial, 
 fundamental inheritance of this idea, for only we of all nations, 
 ancient or modern, have that descriptive word, and its distinguish- 
 ing thought, of home. Tr}' to put it into one of the later or more 
 modem tongues and you have what may mean a house or a 
 dwelling place, or a separate place for yourself, domus or oikia, 
 or casa or haus or chez soi. And our language has a monopoly of 
 the word "home,'' with all it means. Shame on us if we falsify or 
 forfeit our great heritage. 
 
 Now, the foundation of family life is marriage — marriage in 
 its fuU and noble thought, not a mere civil contract, entered into 
 recklessly and little esteemed, but "the holy estate," into which, 
 under the sanction of Almighty God, subject to the law of the 
 land, and with the blessing of the Church, two people came to be 
 made man and wife, "so long as they both shall live," "till death 
 them doth part." Speaking in an assemblage of Christian men, 
 representing the Christian Church, I should belie my convictions 
 and forfeit their confidence if I did not, as speaking not only 
 before you, but for you, claim for holy matrimony this character 
 and this sanction. Once, and once for all, linking the old with the 
 new, the first institution of paradise, with the life and law of 
 Christianity, the divine Master said, "What, therefore, God hath 
 joined together let no man put asunder," "Wherefore they are no 
 more twain, but one flesh." So it was revealed by Him who made 
 them at the beginning male and female. "Wherefore" and "there- 
 fore," Jesus Christ clinches the fact, "What, therefore, God hath 
 joined together let no man put asunder." 
 
 We are confronted and confounded in our day and in our land 
 with a condition of things about this question which discredits 
 our country, dishonors our Christianity, disgraces our manhood 
 and our womanhood, in the unparalleled frequency and the unlim- 
 ited facility of divorce. Against this hideous and horrible infec- 
 tion the Christian Church, under whatever name, must stand to- 
 gether as one. Here is the place not for federation only, or com- 
 bination, or cooperation, but of absolute, impregnable unity; and 
 the place to begin is not in the legislature or in the divorce courts, 
 but in the teaching of the pulpit, the insistence of the ministry 
 and the influence of Christian manhood and womanhood for the 
 
236 CHURCH FEDERATION 
 
 solemnity and sacredness of marriage. The hastiness and 
 thoughtlessness of men and women who are really boys and girls, 
 in betrothals, mere impulse with a frothy sentiment or a falsely 
 called love; the commercial management of match-making for 
 place, for title, for money; the careless and cri m inal neglect of 
 clergymen to find out the condition and circumstances of people 
 coming to them for marriage, are at the bottom of the misery of 
 much married life to-day. 
 
 And as one studies the surroundings of what is called a wed- 
 ding in our time one cannot but deplore the irreverent confusion 
 and display which drowns the religiousness and disturbs the dig- 
 nity of the service itself, and the vulgar violation of modesty and 
 privacy which pursues in public, with the horseplay of noisy 
 demonstrations, the two people who have just entered into this 
 holy estate. 
 
 I speak, as an old man, plain words in a common way, because 
 I believe all this to be indicative of a lowered tone as to marriage 
 which needs correction in its symptoms and cure of its disease. 
 "Not to be entered into unadvisedly or lightly," that is the lan- 
 guage of our Book of Common Prayer, "but reverently, discreetly, 
 advisedly, soberly and in the fear of God." I am pleading for rev- 
 erence and sobriety. 
 
 And meanwhile, before this reckless and thoughtless temper 
 and tendency, stands, pampering to it and promoting it, the temp- 
 tation of the open door of the legalized successive polygamy of 
 American divorce. Thank God, there are other movements in 
 which as Christian ministers we are taking common counsel to- 
 gether now. Thank God there are other methods which wise and 
 earnest members of the legal profession are working out. Thank 
 God there is a searching of hearts and minds which will work like 
 a frost in a malarial country, or a breath from heaven in a desert 
 of death, tending toward the forming of a public opinion which 
 one day will purge so-called society of this leprous taint. But 
 quite apart from any critical discussions or textual theological dis- 
 tinctions or differences of opinion about methods in the law, I 
 dare here to say that the Christian Church must stand, if family 
 life is to be saved in America, against this uprooting and imder- 
 mijiing of the home. Not questioning about possible exceptions, 
 but agreeing upon the positive acceptance of the sweeping state- 
 ment of principle, on which our Lord rests the law of marriage, 
 in the face of the drift of looseness and the deluge of abomination 
 
FAMILY LIFE 237 
 
 v/liich the existing condition of things in America proves, the 
 Church is bound to take drastic measures to hold herself clear 
 from any religious sanctions which even bear the semblance of a 
 recognition of remarriage after divorce. 
 
 And now the home is founded, a man and his wife, one man 
 with one woman, and family life begins, I believe that the in- 
 stinct of courtesy and chivalry in the best type of the American 
 man makes him the best type of husband. I am not speaking of 
 the tap root of it all, love and faithfulness, but of the little fibres 
 that go down and find sources of life in soil, and graces of re- 
 freshment in the sweet springs, which are needful to keep the 
 home, from its foundation to its rooftree, clean and strong — 
 thoughtf olness, courtesy, consideration, tenderness, helpfulness ; 
 no locked closets in either heart; mutual concession, ffl.Tni1ia.rity 
 that breeds confidence and not contempt; the daily life conse- 
 crated with the memories of the first love and with the hope of 
 children, which are "a gift that cometh from the Lord." And 
 when the child comes, then the family is complete, with all its 
 untold joy, its new-found graces, its grave responsibilities. True 
 as it is that the mother is the most perpetual presence and the 
 most vital power of the home, the family is called patria, and 
 fathers must feel and learn their part in the training of the child. 
 Bread-winners they may have to be, but bringing home the weeldy 
 wage or paying the housekeeping bills is not the entire discharge 
 of the man's duty. 
 
 When the vision came to Manoah's wife, promising the birth 
 of a child, it was the first impulse of the husband to ask of the 
 angel, "What shall we do with the child? How shall we order 
 him?" And that means that the duty is distributed and divided 
 between the man and the woman. I confess to a good deal of 
 impatience about certain so-called movements in our day tending 
 to the diversion of men and women from their home callings and 
 responsibilities. On the one hand is the attempt of the noisy 
 minority to thrust women out from their natural sphere of influ- 
 ence into the so-called rights (which are not anybody's rights, but 
 only privileges) of voting, and so into the unwholesome excite- 
 ments of public and political life. On the other hand, there is the 
 plea to provide some place for men of refuge out of their 
 homes, after the day's work, where they can be soberly and de- 
 cently amused, the women meanwhile being left to the surround- 
 ings of the home, which are accounted unattractive and imsuitable 
 
238 CHURCH FEDERATION 
 
 to the men. Better, it seems to me, by far instill the home idea 
 and the family ideal and let each share the domestic duties and 
 make the domestic comforts of the house. 
 
 Let this matter go higher up in the social scale. The house 
 in which a man eats some of his meals and sleeps at night, the 
 house from which he goes to his office in the morning and to his 
 club in the evening, can hardly be counted his home. And while 
 club life in moderation and saloons of a decent sort are tolerable, 
 and perhaps essential for certain ends, I believe they are to be 
 classed with flats and family hotels among the things which are 
 gradually effacing, in very large degree, the old and the better 
 thing, the family and the home. We have retained in our Book of 
 Common Prayer, as a faint echo of a far-away time, as a venerable 
 relic of a bygone age, this statement: 
 
 All fathers, mothers, masters and mistresses shall cause their 
 children, servants and apprentices who have not learned their catechism 
 to come to the church at the time appointed, and obediently to hear and 
 to be ordered by the minister, until such time as they have learned all 
 that is here appointed for them to learn. 
 
 Even if, in the divisions of our modem Christianity and in 
 the gulf of difference between the modern and the old-time rela- 
 tion of servants and masters, this cannot be made effective in the 
 America of to-day, it stands as a wise word of warning that the 
 power of our holy religion is of the first essence of the family life. 
 Taking its last phase of the relation between master and servant, 
 so beautiful and helpful, and so rare to find, I honestly believe 
 that the complaint of poor servants is to be traced back to the 
 fact of poorer masters and mistresses. When servants are treated 
 like machines, to be used until they are worn out, when the com- 
 mon himianities of life are forgotten or omitted, and when no care 
 or concern is taken about their religious life or their religious 
 privileges, when Sundays are made the special days for feasts and 
 parties, the only wonder is that any faithful service is left among 
 us at all. 
 
 Is there not need here for a word of warning about the current 
 coin of intercourse in a household, that ought to be the "speech 
 with grace, seasoned with salt" (seasoned with something that 
 keeps it pure, that is) which the apostle commended to the Colos- 
 sians? We have taken three or four Greek words in our New 
 Testament and translated them all "conversation." They mean 
 
FAMILY LIFE 239 
 
 manner of life, sometimes citizenship, sometimes speech. I am 
 not sure that we are far wrong, because our conversation in the 
 usual use of the word indicates our citizenship, if it be heavenly or 
 earthly, and reveals our manner of life. One gets a bit weary of 
 the priggishness of the Rollo Books or of the stiffness of Sir 
 Charles Grandi&on. But the recklessness of speech about other 
 people, the prurience of talking, the petty personality of most of 
 it, its flippancy and frivolity, in the first place, leave us at the 
 mercy of indiscreet and gossiping servants, and in the next place, 
 fill the ears and minds of children with poor and often poisonous 
 stuff. 
 
 I plead for the consecration of the child's life in the child's 
 home, for the training in something besides mental cramming or 
 bodily clothing, or the mere outside manners or mannerisms of 
 the dancing class and the drawing room. The old Greek thought 
 that had one word for manners and morals is the true one, be- 
 cause manners are morals in expression, and not a skin-deep 
 veneer. I plead for the reproduction of such mothers as Eunice 
 was, because of whose unfeigned faith "the boy Timothy knew 
 from a child the Holy Scriptures, that are able to make men wise 
 unto salvation through faith which is in Christ Jesus." I plead 
 for the restoration of family prayer, for the habit of grace before 
 meat, for the atmosphere of personal religion, and of parental 
 reverence to sanctify the home. 
 
 It is easy to say, This is a Utopian ideal, impracticable and 
 unattainable in our time; life is too strenuous and too full; the 
 demands of business are too pressing; the claims of society are 
 too exhausting; to which the only answer is that to aim high is 
 to gain more than to settle down to things easy of attainment; 
 that it is better to make less money and have a more natural and 
 rational life ; that it is better to limit and restrain entertainments 
 and amusements and diversions, and make the time for the duties 
 and delights of home. As things go to-day, in the sort of Bedouin 
 i\.rab life of pitched tents and perpetual wanderings, one might 
 almost, without irreverence, paraphrase the Master's description 
 of His own outcast manhood, and say, The birds and the beasts 
 shame us in this matter of family life, since "the foxes have holes 
 and the birds of the air have nests," and only the sons of men 
 are without a home. And what the condition shall he of the sons 
 of these homeless sons of men who can foresee ? 
 
 I am quite aware that I am not uttering what might be called 
 
240 CHURCH FEDERATION 
 
 up-to-date opinions or speaking along the lines of modem Ameri- 
 can thought. So that what I have said may be accounted merely 
 as an old man's praising of past time. And yet I have found more 
 than once that Utopia, not a no-place, but a real place, and a most 
 pleasant place, where to-day, even in the most diflficult adjustment 
 of the relation between mistress and servant, the ideal is realized. 
 One of the most beautiful homes in America, where wealth and 
 exquisite taste and lavish hospitality combine, and in which rare 
 intellectual gifts add to the charm of the mistress, is in my mind 
 as I write. The confidence established is such as makes her the 
 house-mother, with untold influence, caring for every person in 
 the large household, knowing and helping and moulding their 
 characters, ministering to their health, their happiness, their self- 
 respect, their religious life, and winning from the servants a 
 willing service and a devoted faithfulness which no wages could 
 buy. 
 
 When the prophet of old rebuked the Jewish people for their 
 abominations and pollutions, he ended his utterance with the words, 
 "Ah, Lord God, they say of me, Doth he not speak parables ?" But, 
 after all, the value of a parable is the suggestion of a truth. And 
 so I leave it, as I have written it, redolent with recollections of an 
 atmosphere which I have known and lived in through three genera- 
 tions, because I believe the time is coming when, from the very 
 violent unrest and unreality of modem life, the reaction will set 
 in, and there will be a recurrence, as science tells us there often is, 
 to the old type. The revolution from the family life, which has 
 brought disaster and dishonor, will come back to the evolution of 
 the family life. "The hearts of the fathers will be turned to the 
 children, and the hearts of the children to the fathers; and God 
 will not smite the earth with a curse," but visit it with a blessing. 
 
 May I, before I close, make a brief excursion into what I know 
 is delicate and debatable ground, with perhaps only a nominal rela- 
 tion to my subject, and suggest a possible application of St. Paul's 
 words already quoted — not the whole family — but "every family in 
 Heaven and on earth." It surely implies the existence of some 
 distinctive lines of separation. I would not for a moment seem to 
 be content with the breaking up of Christendom into denomina- 
 tional divisions, nor would I be misunderstood as counting unim- 
 portant the points in doctrine, or in polity, which divide us to-day. 
 ISTo man under the rosiest dream of unity or the most longing desire 
 for it, can sacrifice jot or tittle of what he believes to be a prin- 
 
REV. HENRY VAX DYKE, D.D.. LL.D. REV. BISHOP EDWARD G. ANDREWS, 
 
 D.D., LL.D. 
 
 REV. BISHOP J. S. MILLS, D.D., LL.D. REV. SAMUEL J. NICCOLLS, D.D., LL.D. 
 
FAMILY LIFE 241 
 
 ciple; part of the revealed truth of Holy Scripture, or of the historic 
 witness of the Church. 
 
 But taking facts and facing conditions as they are, realizing 
 the great preponderance of common truth which is held by the 
 Roman Catholic Church and by the great Protestant Communions, 
 throughout the world, what we need to do while we stand fast and 
 firm each one by his convictions of the truth, is to trace the family 
 likeness, and to maintain family relations with each other. I have 
 seen quoted lately (I remember once its being quoted about me) a 
 legend, which may or may not be true, that St. John, the Apostle, 
 once fled from a public bath, because he found in it a man accounted 
 as an arch-heretic in his day. If it is true, it showed a side of the 
 Apostle's character which belonged to his title of Boanerges, or a 
 son of Thunder, rather than the saintlier and more Christ-like side, 
 so marked in the conduct of his later life, when the one incessant 
 message on his lips was "Little children, love one another." 
 
 I cannot but remember in this connection that once, when he 
 proposed to call down fire from heaven to consume the Samaritans 
 who would not receive the Lord, the Divine Master — ^his and ours — 
 rebuked him, "Ye know not what manner of spirit ye are of; the 
 Son of Man is not come to destroy men's lives, but to save them," 
 and still more pointedly I recall Christ's rebuke to the same dis- 
 ciple at the same time, "Master," he said, "we saw one casting out 
 devils in Thy name, and we forbade him, because he followeth not 
 with us," and Jesus said, "Forbid him not, for he that is not against 
 us is for us." Weigh these words as you will against that other 
 saying, "He that is not with Me is against Me," and yet somewhere, 
 in the poising of the scale which God holds in His just and even 
 hand, there is some point at which they balance, so that neither one 
 outweighs the other into insignificance or unimportance. Through 
 all the cloudiness and confusion of antagonisms and estrangements, 
 the eye of faith must be far-sighted and clear, that sees the unhappy 
 divisions melted and merged into organic unity. Indeed, the most 
 believing mind needs perhaps clearer assurance than we have as yet 
 of the exact meaning of the Saviour's prayer. While in His 
 prophecy we know He said, "One Shepherd and one flock," but not 
 one fold. 
 
 Meanwhile, there must be somewhere and somehow found 
 methods and ways of conversation, of common speech, of union 
 not against one another, but against paganism and unbelief and 
 unrighteousness. Even when we have found the form of sound 
 
242 CHURCH FEDERATIOS 
 
 words into wliicli we are delivered as molten metal to a mould, we 
 find by the inevitable imperfections of human language and the 
 inevitable assertiveness of the human mind, wide variations in 
 interpreting the meaning of the words. Standing in manly quiet- 
 ness by every point of principle given to us, be it parity or prelacy 
 or papacy, be it confession or catechism, or creed, let us proclaim 
 and publish the great verities of our common Christianity, and set 
 ourselves, each one with his peculiar possession of power, to win the 
 world for Christ. 
 
 And so I welcome the beginning of a better hope, and the dawn- 
 ing of a brighter day. This is a National Federation of Churches 
 and Christian Workers. Its name seems to me to exclude no re- 
 ligionists but the Hebrews. Some day it may build a platform and 
 take a name wide enough to include these ancient children of God. 
 to whom in this hour of inhuman outrages perpetrated under the 
 name and guise of Christianity every human heart must go out in 
 intense and ashamed sympathy. Meanwhile, because we are not 
 here to talk about matters of doctrine or polity, because we are here 
 protected by our self-respect and by our mutual respect from dis- 
 cussing or discrediting any form of belief or order, we must hope 
 and believe and pray that He, "of whom every family in Heaven 
 and earth is named," will bless this movement of the Federation 
 of Churches and Christian Workers to draw men nearer to each 
 other and lift men nearer to Him. 
 
 THE IDEAL SOCIETY 
 
 The Rev. Henry van Dyke, D.D., LL.D. 
 
 The Ideal Society is a large, diflficult and remote subject. It 
 is the goal of all the Churches. The religion of Jesus proposes to 
 us not a selfish salvation from death, but a brotherly redemption 
 to life ; and a life that is not solitary, but social, seeking the glory 
 of God in a great commonwealth of men where all shall be useful, 
 joyful, just, kind, devoted to God and to one another. The man 
 who wants to be saved alone is on the way to be damned. A Feder- 
 ation of Churches without a social aim would be a convocation of 
 traitors to humanitv and infidels to Christ. No religion can do 
 
THE IDEAL SOCIETY 243 
 
 anything for me which does not make me want to do something for 
 you. The star of the Christian hope is an ideal society for humanity 
 in the world which now is, as well as in that which is to come. 
 
 But when the ideal society is reached there will be no more 
 churches and no more ministers; for then "all shall know the 
 Lord, from the least unto the greatest." There will be no more 
 courts and no more lawyers ; for then every man will love his neigh- 
 bor as himself. There will be no more police and no more armies ; 
 for then war and violence will cease and all men's good shall be 
 each man's goal. 
 
 And universal Peace, 
 Lie like a shaft of light across the land. 
 And like a lane of beams across the sea. 
 
 That is the ideal society. It is a long way off, and there 
 is no social elevator to raise us, when we push the button of elo- 
 quent speech, to its lofty level. There is no power in human 
 nature to spring swiftly into this large liberty. The amiable en- 
 thusiasts who proclaim its freedom before mankind is fit for it are 
 not its friends, but its unconscious enemies. To destroy the world 
 that is gives no guarantee of the ability to create the world that 
 ought to be. To blow out your farthing candle does not illuminate 
 the arc light. Only through the removal of human ignorance, the 
 betterment of human character and the gradual improvement of 
 human nature can we climb the steep path that leads to the per- 
 fection of social life. The Golden Age cannot be made out of 
 brazen hearts. The way to the ideal society lies through the society 
 of idealists, and the guide of Christian progress is the word of 
 Jesus : "The Kingdom of heaven is within you." 
 
 I give up all hope of talking to you about the ideal society, and 
 I content myself vdth talking about the idealists' society. What 
 are the aims and marks of that society, which, though still imper- 
 fect, is moving upward by loyalty to the best ideals? That is the 
 question which the Churches ought to attend to. It is all very well 
 to pray for the millennium, and to talk about the millennimn on 
 idle days, but on Avorking days the thing that concerns us is what 
 to aim at now, what to do to-day, what to hope for to-morrow, in 
 order to help the coming of the better time for all men. 
 
 I. The idealist society is a society of persons and not of 
 classes. It was John the Baptist who spoke to classes, and very 
 good advice he gave them. But Jesus Christ came closer, and 
 
244 CHURCH FEDERATION 
 
 spoke to individuals: "Believe, love, forgive, do unto others as 
 you would that others should do unto you" — not unto your class, 
 remember, but unto you. The foundations of His kingdom were 
 laid in the personal will and character. But we are tempted to-day 
 to depart from His method. We talk of the masses of mankind. 
 Did you ever see mankind? Have mankind any feelings, any 
 principles, any real existence, save in the men and women who 
 compose it? We make our plans for groups of humanity, saying 
 that they ought to do this or that, forgetting that the group will 
 never do anything save through the good will and the right action 
 of the persons who make it. 
 
 The first step to social betterment is not through the 'Tieart of 
 humanity," but through the hearts of men, and also of women ; in- 
 dividuals, persons. Every soul that lives is a distinct factor in the 
 problem of advance. You can do nothing for all until you do 
 something for one. Charity is broader and better organized to-day 
 than it ever was before; but if the personal impulse, the personal 
 aim, the personal touch, die out of it the world will suffer more 
 than it gains. Education is making more elaborate schemes and 
 programmes — wonderfully elaborate ! But the only thing that 
 counts is the living contact of the live teacher with the live scholar. 
 The Church is magnificently equipped. Its organization is stu- 
 pendous — so much so that it is keeping many men out of the min- 
 istry, they do not dare to face it. But the great thing needful is 
 that one man shall say to another man : ''Believe in the Lord Jesus 
 Christ, and let me help you." 
 
 II. The idealist society, as Jesus reveals it, relies more upon 
 moral principle than upon legal enactment for the improvement 
 of the world. The dream of making men good by statute is one 
 that has often glittered before the eyes of enthusiasts. It would 
 be an easy way if it were possible. But there is no law that m?n 
 has made that man cannot evade. And the chief reason why society 
 is not better is because so many people are bad. Make what laws you 
 please against theft, men who are dishonest at heart wiU go on 
 stealing, high and low, dividing up profits which they have not 
 earned, pocketing moneys which are given to them in trust, and 
 covering "graft" with "craft." Make what laws you please against 
 the liquor traffic; men who are without self-control or self-respect 
 will still go on making beasts of themselves with strong drink — the 
 reckless sensualists treating it as a jest, the sullen fatalist protesting 
 
THE IDEAL SOCIETY 245 
 
 that he is driven to it by heredity and environment. The real reason 
 for both is because they want it. So with a score of other evils. 
 Legislation cannot reach the roots of them : cut them down here and 
 they spring up yonder. There is no legislative magic by which 
 materialists can be combined into an idealist society, or lumps of 
 selfishness fused into a brotherhood of love. 
 
 It will be an ill day for the Church when she yields to the cur- 
 rent delusion that the world can be reformed from the outside. 
 She must lay her emphasis upon conscience, upon the will to do 
 right, upon faith translated into virtue, according to the teaching 
 and example of Jesus. She must condemn the enemies of society 
 who are out of prison as well as those who are in. She must 
 appeal to the higher instincts which no law of man can ever 
 regulate or reward; to the sense of justice, to the sentiment of 
 kindness, to the power of self-restraint. She must say to men: 
 "By goodness and mercy, by sobriety and purity, by integrity and 
 fair dealing, by doing more good than the law requires and less 
 evil than the law permits, thus only can you hope to enter the 
 Kangdom of Heaven." 
 
 The society in which these teachings are honored and prevail, 
 whatever its form of government and mode of laws may be, is the 
 idealist society. It is on the upward path. 
 
 III. But does this mean that the idealist society is indifferent 
 to the laws by which men are governed, or the still more potent 
 laws and customs by which their common life is moulded? No! 
 To these things it is profoundly sensitive, for the sake of the new 
 and nobler life which it desires for all men. 
 
 No law which is unequal is a good law. No form or custom 
 which makes it difficult for men to be fair and kind to each other 
 is a good custom. No social or industrial system which pushes mul- 
 titudes of men and women and children below the line where a 
 decent and happy human life is possible is a true and just custom. 
 The society in which the Golden Rule seems to be impracticable is 
 certainly not a Christian society. 
 
 With all these things the Church is bound to be at war, because 
 they defeat the end which Jesus proposed. From all these things 
 she must pray and work to deliver the world in order that the com- 
 ing of Jesus may not be kept back. 
 
 What shall we say, then, of the modem system of business and 
 trade which those who know it best say is a state of war disguised 
 
246 CHURCH FEDERATION 
 
 as competition? Say, a? Charles Kingsley said, that it is based 
 upon "a narrow, selfish, hypocritical, anarchistic, atheistic view of 
 the universe," and that it oiiglit to be reformed. What shall we 
 say of the modern industrial order, in which one man in ten is 
 doomed to hopeless poverty, and the right to live is made impossible 
 for many by the impossibility of getting work, and the right to be 
 happy is blotted out for thousands of families, each herded in a 
 single room and hungering for daily bread? What shall we say 
 of such a social and industrial system ? Say, that it is out of joint, 
 and that the religion of Jesus was born to set it right. Say, that 
 the conditions of human life and labor must not be fixed by the 
 commercial law of supply and demand, but by the Christian law, 
 "Thou shalt love thy neighbor — whether thou employest him or he 
 employs thee — thou shalt love thy neighbor as thyself." That is 
 the law which must rule the conditions of human life and labor. 
 Say that the question of a living wage is a vital question, spiritually 
 and morally, as well as economically, and that the Church will 
 never be satisfied until it is settled so that if any man will work he 
 shall also eat, and his children shall eat, and the gate of hope shall 
 be open to them. What shall we say of the modern social 
 language which degrades the very word "society," or "sassiety," 
 as a few hundred people of the idle rich call it in their 
 own corrupt language — which degrades this word into a title for a 
 few hundred people chiefly occupied with their own amusements, 
 and^ refers to the mass of mankind as "the masses" ? Say that it 
 is corrupt language which betrays a heart rotted with vanity and 
 a mind made imbecile with falsehood. Say that the idle and selfish 
 rich and their parasites, who spend life in the closed circle of costly 
 pleasures, are really "them asses," and that society means the broad 
 fellowship of all sorts and conditions of men in all their mutual 
 relations, cooperating in common toil and learning one from 
 another in common intercourse. Say, also, that the Church repents 
 of every idle word of that false language of the House of Mirth that 
 she has ever taken into her mouth. Say that she discards it and 
 renounces it, and that henceforth she will speak the language of 
 Jesus, acknowledging only those who do the will of the Father in 
 heaven as her brothers and her sisters, and honoring men, not for 
 what they have, but for what they are and for what they do. 
 
 ^ly brethren, who that has soberly read the signs of the times 
 can dou])t that changes are coming in the present civil, industrial, 
 social and economic order? AVho that thinks and feels -nnth Christ 
 
THE IDEAL SOCIETY 247 
 
 can doubt that changes ought to come? Where the weight of 
 human misery preponderates over human happiness and the bonds 
 of oppression are bound with iron, the change is coming with blind 
 rage and violence, with terror and bloodshed, as in Kussia to-day. 
 Where the majority of men are prospering in liberty and only the 
 minority are suffering, as in our own land, the changes are coming 
 through sjanpathy and the sense of justice and wise love, seeking to 
 equalize burdens and opportunities for all men, to unlock the closed 
 doors and to open the barred stairways in the House of Life. 
 
 And if they come thus in our country, what attitude shall the 
 Church of Christ take to them? What part shall she play in the 
 era of social transition? Let her stand and work on the basis of 
 sane idealism. Against every proposition that threatens the se- 
 curity of the family life, against everything that weakens the sense 
 of honest industry and thrift, and tends, or pretends, to force all 
 men to the same level without regard to character or worth, she 
 must protest in the name of Clirist and humanity. With all the 
 laws and customs that promote fair play among men and protect 
 the poor and the ignorant and the helpless, and cut the claws of 
 clever greed, and distribute the rewards for work more justly ac- 
 cording to the real usefulness of the work done, and make it easier 
 for each man to deal with others as he would have others deal with 
 him, the Church must feel and show a true sympathy, in the name 
 of Christ and humanity. 
 
 I know that in her judgments on these points the Church has 
 made mistakes, and she will make mistakes. But the worst mis- 
 take, the vital mistake, would be indifference and silence. The 
 Church must remember above all that her distinctive mission, her 
 supreme task, is for the inner life of man. She must remind the 
 world again and again that the real root of human soitow is human 
 sin. She must declare that 
 
 By the soul 
 Only the nation sliall be great and free. 
 
 She must hold up the character of Christ as the divine pattern 
 of goodness; immutable, supreme, immortal — the human life of 
 God ! 
 
 No social change will make that message superfluous or rob it 
 of its power. I read only the other day in the words of a modem 
 radical this amazing impertinence: 
 
 "Jesus would have accomplished more if He had given Himself 
 to economics and science instead of to religion." ! who has ever 
 
248 CHURCH FEDERATION 
 
 accomplished half so much ? Amid the storms and conflicts of the 
 past we see Him as the strength and the stay of all that is noble 
 and all that is true. Amid the perils and the perplexities of the 
 future we see Him as the guide and the hope of all that is good 
 and of all that is humane ! Back to Christ was the cry of religious 
 thought a few years since. Forward to Christ! must be the cry 
 of social hope to-day. Forward to Christ, that we may learn the 
 length and the breadth and the height and the depth of His wise 
 love for man ! Forward to Christ, that we may bring our lives into 
 touch with His life, and have them transmuted from the lead cf 
 selfishness into the gold of love. Forward to Christ, that we may 
 see in Him the Master as He was the Founder of the ideal society. 
 
A UNITED CHURCH AND HOME AND 
 FOREIGN MISSIONS 
 
ADDRESS 
 The Rev. Bishop J. S. Mills, D.D., LL.D. 
 
 The age tendency of Christendom is truly expressed in this 
 great representative audience. The prayer of our Saviour and 
 the heart yearnings of His most earnest followers are here re- 
 ceiving fulfilment. We are on the holy mountain where the cloud 
 of glory is above our heads and our transfigured Lord is in the 
 midst; where all things are gathered together in one, both which 
 are in heaven and which are on earth, even in Him who is the 
 Head over all things to the Church, which is His body, the ful- 
 ness of Him that filleth all in all. 
 
 Now lest this heavenly vision vanish and be forgotten, leav- 
 ing us in greater darkness, doubt, and death, we must clothe it 
 in flesh and blood that it may go about among men doing good. 
 We must learn how to make vital, regnant, and permanent the 
 noble ideal of Christian unity in the spirit and plan and work 
 of the Church; even as our fathers embodied their glorious ideal 
 of liberty, equality and fraternity in this great nation composed 
 of the federated States and Territories. Then the Church will 
 be not an ideal only, but in reality a glorious republic, whose only 
 head is Jesus Christ, the King of kings and Lord of lords, and 
 whose citizens are all brethren. 
 
 Much already has been accomplished. In the foreign field 
 the territory of the different missionary boards is now quite clearly 
 delimited in most regions and can soon be carried to completion. 
 But this work in our homeland is far less perfect. Here the 
 zealous sectary still organizes his half dozen followers in villages 
 and towns and districts, even where another sect in the place in- 
 creases an evil and not a blessing, while other communities are 
 suffering and perishing for want of the money, time and talents 
 thus needlessly wasted. However, that these boundary lines of 
 delimitation become not impossible barriers, plans for coopera- 
 tion and mutual helpfulness are now needed. Some of tlie plans 
 here suggested are now in successful use; others are in the realm 
 of the ideal, ready to serve whenever and wherever men have faith 
 and goodness enough to harness them in the service of God. 
 
 251 
 
252 CHURCH FEDERATION 
 
 1. The Federation of Churches can bring about the coopera- 
 tion of good people in a country neighborhood, village, town, 
 or city district in the mission field or elsewhere to maintain 
 a union prayer meeting, a Sunday School teachers' meeting, a 
 mission study class, evangelistic services, exchange of pulpits, or 
 to support a deaconess to nurse the sick, to visit the churchless 
 homes, and to call on the strangers; and they can do many other 
 kinds of work which can best be done by cooperating with each 
 other. What an increase of enthusiasm, joy and eflficiency will be 
 secured. 
 
 All have noted the growth of suavity and cheerfulness in the 
 average home, caused by the presence of congenial visitors. In 
 union meetings and services where all will contribute their best 
 each will be devout in the piety of all, each will be fervid in the 
 fervor of all, each will be wise in the wisdom of all, each will be 
 strong in the strength of all, each will be Christian in the Christ 
 of all. 
 
 The germinal elements of such cooperation now exist; and if 
 the leaders in the Churches believe in and sanction it, so that 
 the masses may know that they are not going contrary to the 
 wishes of their officers, we shall soon have many united efforts 
 for the saving of men and the advancement of the Kingdom of 
 God. Then religion will become a band of social unity and not 
 a wall of division. 
 
 2. The Federation of Churches can at once secure coopera- 
 tion in the work of education in mission fields. Is there any 
 good reason why all the missionary boards at work in Porto Eico 
 should not unite to make one strong Christian college or training 
 school in that island, rather than each having its own feeble 
 school? In many foreign mission fields the cause of education 
 can be best served by uniting in one well equipped school the 
 three or four feeble ones in the same city, and release part of 
 the teachers to engage in other mission work. Within proper 
 limits, this would give increased efficiency at less cost. This 
 principle of cooperation may be applied also to theological 
 schools which are noted for the small attendance of students as 
 compared with the numbers that might be accommodated. The 
 united efforts of missionaries would enable them to open schools 
 where none now exist to train native pastors and teachers for 
 work among their fellows. By cooperation great Christian uni- 
 
COOPERATION IN PRACTICAL WORK 25a 
 
 versities can be established in the hearts of the chief heathen 
 nations to lift up among them the Christian ideal of life and 
 character, and to train the future leaders of those nations for 
 the good of their own lands and for the weal of all lands, and 
 to give them a better hope of the life that is to come. 
 
 3. The Federation of Churches can secure cooperation in 
 medical mission work. Our Master united the healing of the 
 sick with the preaching of the kingdom. The most successful 
 missions to-day engage in the work of healing both body and soul. 
 Where a small station cannot support a medical missionary, two 
 or more stations in the same region can unite to support one, 
 giving to the missionaries proper medical treatment and to the 
 suffering, perishing natives some relief from the ailments of both 
 body and soul. Thus Luke, the beloved physician, and Paul, 
 the loving apostle, will travel and labor together. 
 
 In larger places the plan may include hospitals and dispen- 
 saries, where the sick can be properly treated and nursed back to 
 health, and where medicine can be wisely issued to those who need 
 it. It should also include sanitariums where the weary toilers 
 may rest in an environment suitable to restore vigor to body and 
 mind. The foreign missionary often speaks of the social soli- 
 tude in which he lives, and of his heart-hunger for fellowship with 
 congenial spirits such as he knew in the home-land. In these 
 sanitariums the missionaries of the region might meet annually, 
 or oftener, to pray together and compare plans, discuss methods, 
 and consult about matters of mutual interest. This would fur- 
 nish fellowship for head and heart, and would be medicine of 
 most potent influence. 
 
 4. The Federation of Churches can secure cooperation in 
 the philanthropic work of more effectively housing or caring for 
 needy aged men and women, and orphans and abandoned chil- 
 dren, and the helpless of all classes. These persons are far more 
 numerous in the foreign field than at home. The hearts of the 
 prosperous can be kept humane only by ministering to the needy; 
 and these dependent members of our common race, so far as 
 possible, must be helped on their feet and trained and heartened 
 to self-support. The royal service of Christian cooperation can 
 work in this field transformations mightier than magic. Yes, 
 the changes will be miracles of divine wisdom and power and 
 
254 CHURCH FEDERATION 
 
 love. The despairing crj- that comes from the submerged millions 
 in our own land, as well as the pitiful wail coming from the 
 untold millions in other lands, should move the united Church 
 to make better the lot of men in this life as well as in the life 
 to come, remembering that Christ said: "Inasmuch as ye did it 
 unto one of the least of these, my brethren, ye did it unto me." 
 A united Church can prevent the vast cargoes of alcoholic liquors 
 now sent out by our merchants to curse the nations of the earth, 
 only to gratify the greed of gain. It could crush Satan's head 
 under its feet, and smite the mo^t telling blow against all the 
 evils of our own land by destroying the infamous manufacture 
 and sale of intoxicating liquors. 
 
 5. The Federation of Churches can secure cooperation in 
 sometimes sending men and money to an endangered field, and 
 thus confirm the good already attained and prevent a 'disaster 
 where a temporary failure of means comes to one denomination. 
 It has more than once occurred that our missionary board ha^ 
 loaned a good man or woman to another missionarj^ board, and 
 in this way prevented a threatened calamity. There are cases 
 in which one Church has assisted in supporting the missionaries 
 of another body. Union missions exist both in the home and 
 in the foreign field. There is no just reason why they may not 
 increase. The good that is in each Church must overflow its lim- 
 its like the waters of the Nile overflowing its banks, before the 
 earth shall be filled with the knowledge and glory of God. Jesus 
 Christ prayed that his people might be one, that the world might 
 believe. When this practical unity is manifested in unselfish and 
 helpful ways a new era of faith will be ushered in. 
 
 6. The Federation of Churches can secure cooperation in 
 the translating, printing and publishing needed in missionajy 
 work. The press has a recognized value in proclaiming the Gospel 
 wherever a written language is used. The great work of the 
 American Bible Society- is the result of cooperation. The de- 
 nominations working alone could not do the vast work this 
 society has accomplished. It has published and is distributing the 
 Word of God in many languages. There are other tribes into 
 whose tongues the Bible and other good books must be trans- 
 lated. This cannot be done by one board. Cooperation can begin 
 this work with full assurance of completing it. A wise economy 
 
COOPERATION IN MISSIONARY WORK 255 
 
 of men and means can best be secured where different boards 
 iinite to do this kind of work in any one place. One board can 
 own the publishing house and do the work of the others at a 
 fixed price; or under a mutual plan all the boards operating 
 in a region can own and use the plant for the good of all. 
 
 7. The Federation of Churches can secure such cooperation 
 in missionar}' work as will reduce to a minimum the friction in 
 machinery, and in supervision and in the wear and tear and cost. 
 Some machinery and some supervision are needed, but when these 
 are reduced to a minimum the efficiency will be greatest, other 
 things being equal. Why should there be two superintendents when 
 one can do the work better at less cost? The heathen know in their 
 own religions the bitterness and folly of sectarian strife, "of gods 
 many and lords many." The unity and cooperation of Christians 
 should set a better example and present a diviner ideal of life 
 and service. Cooperation here would introduce a wise economy 
 of men and money which would commend the cause of missions 
 to the more generous support of our wealthy laymen. By fol- 
 lowing approved modem business methods in the business affairs 
 of missions we could secure in the supervision of specialists such 
 advantage as large experience and knowledge and wisdom give 
 to industrial enterprises. Must it always be urged that "The 
 children of this world are wiser in their generation than the 
 children of light?'' 
 
 Five years ago it was said on this platform by the Rev. Prof. 
 G. W. Knox that the present foreign missionary work "is waste- 
 ful, inefficient, schismatic and needless." Its greatest fault is it 
 multiplies agencies needlessly. It is possible to unite those that 
 stand so near together on the foreign field, if the Cbiurch at 
 home will only say amen. Then beyond that it is possible to unit^ 
 in a federal union every branch of the Christian Church— in a 
 great federal unity. Comity is too weak, far too weak; we must 
 have more than that. Comity is too weak for the work ; our faith 
 is too weak for the unity of the Christ; too weak for the organic 
 union which will come when the Christ's prayer is answered. 
 Meanwhile we can have a Federal Union of Protestant Churches 
 for the proclamation of God's truth to all the world. We can 
 have it when the Churches at home recognize three things : First, 
 that the present method is wasteful; second, that it is ineffi- 
 
256 CHURCH FEDERATION 
 
 cient; third, that we are one in our faith in Jesus Christ. Eecog- 
 nizing these, surely we can have as much wisdom in the Church 
 as the founders of our country had when they bound together 
 these differing States and made in one glorious union room for 
 men who differed as much as the dwellers in Louisiana from the 
 dwellers in Massachusetts. And in such a union as that — such 
 a federal union — the Church of Jesus Christ can husband all its 
 resources and use them best for the winning of the world to 
 Christ. 
 
 To facilitate the work of federal union and cooperation in 
 missionary and other Christian work, I suggest: 
 
 1. That there be a campaign of education carried on through 
 our Church papers and the general press, and the pulpit, and our 
 Church conferences, to fully inform all our people of the neces- 
 sity and advantages of a Federal Union of all Protestant Churches ;, 
 and even beyond this, we will pray that the Federation may lead 
 the way to a reunion of Christendom. 
 
 2. That our missionary boards hold some joint meetings 
 where possible, to learn the good things taught and done by each 
 other, and to pray and plan together for the conquest of this 
 world for our Eedeemer. No board has an exclusive right to any 
 superior plan, or great leader. It has been wisely said that no 
 one can appropriate to himself in an insular spirit the great mat- 
 ters of Christian faith. Christian life. Christian work. Christian 
 hope, and Christian destiny. There is no such thing as private 
 property in good thoughts, good deeds, and good men. Paul is 
 ours, John is ours, Peter is ours, and Christ is ours. All the great 
 historic names associated with scholarship, philanthropy and 
 religion, no matter in what land they were bom, or in what 
 country they were baptized, are the common property of all 
 Christian believers. All truths, all discoveries, all inventions, 
 all things good and worthy, in due time are as sure to diffuse 
 themselves abroad in every direction as the water to find its level, 
 or the free air of heaven to flow into every open space. 
 
 Therefore, let missionary boards meet together; and Lake 
 George and Lake Geneva and Lookout Mountain and Northfield 
 and "Winona and Mt. Gretna and Student Volunteer and other 
 missionary conferences be held and even multiplied, that the 
 
REV. HKNRY L. MOREHOUSE, D.D. REV. BISHOP CHAS. II. FOWLER, D.D., LL.D. 
 
 RT. REV. J. M. LEVERING REV. BISHOP C. B. GALLOWAY, D.D., LL.D. 
 
COOPERATION IN MISSIONARY WORK 257 
 
 vision and ideal and inspiration of all of them may the sooner 
 hecome the possession of each Christian. 
 
 3. That there may be no longer selfish, sinful rivalry let 
 each seek to illustrate in his life and spirit the Golden Kule and 
 the law of love, rivals only in sacrificial, Christ-like service, "deal- 
 ing justly, loving mercy, and walking humbly with God," remem- 
 bering ever that "One is your Master and all ye are brethren." 
 
 ADDRESS 
 The Rev. Samuel J. Niccolls, D.D., LL.D. 
 
 Mr. President, we have come to-day to the consideration of the 
 most important theme before this Conference, cooperation in mis- 
 sions. The evangelization of the world is the great and supreme 
 work assigned by Christ to His Church, and if we are not ready to 
 combine in order to do that work efficiently there is something de- 
 plorably wanting in our loyalty to Him. 
 
 It has been said that the strongest argument for Christian unity 
 is that furnished by the necessities and conditions of the mission 
 field at home and abroad. If for the word unity there were sub- 
 stituted cooperation, the statement would be literally true. The 
 one great and imperative obligation and argument for Christian 
 unity is to be found in the mind and purpose of Jesus Christ, and 
 in the constitution of the Church, as His body. Paul gave it 
 succinctly when he wrote, "There is one body and one spirit, even 
 as ye are called in one hope of your calling; one Lord, one faith, 
 one baptism, one God and Father of all, Who is above all and 
 through all and in you all." To lose sight of this is to commit our- 
 selves to human theories and plans and vain endeavors. True 
 unity is not based upon measures of wise policy, or economic or 
 administrative reasons, or the conditions of the field. But the de- 
 mands and conditions of the mission field do reveal, more than 
 anything else, the need for a clearer and larger manifestation of 
 Christian unity. They call for closer and heartier cooperation 
 and united effort upon the part of all the followers of Christ. Nor 
 is it a bold assertion to make that through the aggressive mission 
 
258 CHURCH FEDERATION 
 
 work of the Church there will be realized the fulfilment of our 
 Lord's prayer in such a manifestation of Christian unity as the 
 world has never seen. 
 
 The Church has sought after the realization of its unity in 
 uniformity of government, and in doctrinal agreement, and the 
 result has been ecclesiastical despotism, loss of liberty, paralysis in 
 life, and multiplied divisions. Now another vision has come to 
 her which she is beginning to see more clearly, and which has the 
 promise of better things. It is the realization of unity in loyalty 
 to Christ, in extending His kingdom. It is the response she is 
 beginning to make to His command to preach His Gospel to all 
 the world. Among the many blessings which the reflex influence 
 of missions, and especially of that department known as foreign 
 missions, has already brought to the Church, not the least has been 
 the promotion of Christian unity. From the necessities of the 
 case, denominational distinctions and divisions were carried into 
 the mission field; but there, in face of the allied powers of vice, 
 ignorance, superstition and false religions, they were seen to be of 
 secondary importance. In view of the needs of perishing millions, 
 it was worse than trifiing for missionaries to contend with each 
 other concerning the comparative merits of creeds and of forms of 
 ecclesiastical government. The great vital and fundamental doc- 
 trines of Christianity, concerning which all were agreed, were 
 placed distinctly in the forefront; the minor and non-essential be- 
 liefs were relegated to the rear, and often entirely lost to view. 
 The result in the mission field has been closer fellowship, mutual 
 helpfulness, increase in brotherly love and a larger realization of 
 our Lord's prayer for His people, that they all may be one. De- 
 nominational zeal has decreased, and zeal for the advancement of 
 Christ's kingdom has become stronger. Instead of magnifying 
 points of difference, the emphasis has been placed upon points of 
 agreement. All this has had its effect upon the Church at home. 
 It has made it imperative that the policy of direction should not be 
 determined by sectarian interests, and that the claims of our 
 common Christianity should be placed first. And still further; 
 it has led the Church at home to reflect upon her divisions, and to 
 realize more clearly how her progress has been hindered by the sus- 
 picions, rivalries, envyings and jealousies of sectarianism. The 
 growing mission work of the last one hundred years has done more 
 for the unification of evangelical Protestantism in this country 
 than any other single agency. It has often come to pass that a 
 
COOPERATION IN MISSIONARY WORK 259 
 
 foreign war, which it was believed involved a nation's honor and 
 was essential to its preservation and growth, has silenced all dis- 
 sensions at home, united contending parties and gathered all with 
 one burning desire and steadfast purpose around the national ban- 
 ner. It made manifest the living unity of the national life. 
 
 Then none was for a party, 
 Then all were for the State. 
 
 Like results must follow in the Church in waging the great 
 war of conquest in the determination to subdue the world to Christ. 
 Just as the magnitude of the cause is seen and its imperial claims 
 are felt by the Church at home, to the same degree will its internal 
 rivalries and jealousies be forgotten, and its denominationalism will 
 be held subordinate to the advancement of the common cause. 
 Mission work has already helped to lift the Church out of narrow- 
 ness in doctrine and provincialism in life. It has inspired her with 
 larger aims and purposes, and brought her to a fuller participation 
 in the life of Christ. She has learned far more of Christ in doing 
 His work in the evangelization of the world than in all her ecclesi- 
 astical controversies. All this is only saying that mission work 
 has helped her growth toward unity. In the field where so much 
 has already been done in this direction we are justified in looking 
 for more. It is for this reason that the consideration of coopera- 
 tion for the promotion of practical unity in the mission field is a 
 subject of first importance to this Conference. 
 
 In pleading for closer and more efficient cooperation among 
 the Churches, in order to prosecute the work of missions with 
 greater vigor and efficiency, it would be unfair to overlook or 
 depreciate what has already been done. The rather let us rejoice 
 in it, and gather wisdom and encouragement for still better things. 
 It is no advantage to a good cause to try to uphold it by misleading 
 or exaggerated statements. It has been claimed that denomina- 
 tional zeal has greatly retarded the progress of mission work, both 
 in the home and foreign fields; that it has led not only to inter- 
 ference in the work, but to a waste of men and means, and a loss 
 of power. 
 
 It is said that there is an overcrowding of churches in some 
 localities, and a lack of them in others ; that many churches are to 
 be found in villages or towns where one would suffice ; and that the 
 method of conducting missionary affairs is, because of denomina- 
 tional differences and interference, unbusinesslike and wasteful. 
 
260 ' CHURCH FEDERATION 
 
 There is a measure of truth in this— alas ! that there should be so 
 much— but there has been an exaggeration of the fact. We owe 
 much to denominational zeal in the extension of the work of mis- 
 sions. We may even speak of the rivalries between different de- 
 nominations, as Paul wrote of the conditions in his day: "Some 
 indeed preach Christ even of envy and strife; and some also of 
 goodwill; what then? notwithstanding, every way, whether in pre- 
 tense or in truth, Christ is preached; and I therein do rejoice, 
 yea, and will rejoice." It was to be expected that emigrants from 
 older settlements should carry with them to their new homes the 
 denominational views in which they had been trained from child- 
 hood. Love for a particular branch of the Church, and the tra- 
 ditions of the past, led them to organize new churches accordingly ; 
 and in this they were aided by denominational societies. It was 
 all natural and proper. But the unnecessary multiplication of 
 churches is not a prevailing characteristic of the home mission 
 field. Indeed it is not so marked a feature of it as of the older 
 settlements. Let it be granted that in some cases there were need- 
 less organizations; yet I do not hesitate to say that in view of all 
 the conditions, missionary money has been invested with rare wis- 
 dom and fidelity, and that there has been less extravagance and 
 unnecessary expenditure in the work of missionary societies than 
 in any great business organization covering a continent. We need 
 not besmirch the past in order to justify some new movement in 
 the present. Times change, and with new conditions comes the 
 necessity for a new alignment of forces. We are now in a transi- 
 tion period; old things are passing away. Time and space have 
 been conquered ; the ends of the earth have been strangely brought 
 together; and the race is feeling as never before its solidarity. 
 The gates of opportunity are flung wide open in all directions, 
 and the cry from the multitudes is for the enlargement and better- 
 ment of social conditions. Trade and commerce are responding 
 to the demands of the new times by vast combinations and the 
 unifying of their forces. It would be supreme folly for the Church 
 to be indifferent to the signs of the times and to cling to the 
 methods of the past as though they were still perfect in their 
 adaptation. It is time for the followers of Christ to realize their 
 solidarity. It is not the hour for a few and individed bands to 
 storm the ramparts, but for a mighty united host, under one ban- 
 ner lifted up, and under one great Leader, and inspired by one 
 Snirit, to rush on, irresistible as a tidal wave. 
 
COOPERATION IN MISSIONARY WORK 261 
 
 But what does the present condition of the mission field de- 
 mand of the whole Church, in order that more efficient service may 
 be rendered? 
 
 The ready answer given by not a few is, ^Tjet us have organic 
 union, at least in the mission field. Blot out denominational lines 
 by consolidating the various struggling and rival congregations in 
 one community into one strong central organization, fully 
 equipped, lifted above the mere struggle for existence, and made 
 powerful to serve others." This is to be a sure and universal 
 panacea for all our troubles, the one step which, promptly taken, 
 will bring the realization of the kingdom of heaven on earth. It 
 is at least a fair vision, a pleasing reflection of the glories of the 
 coming time, when we shall all see eye to eye, and our Lord's prayer 
 shall be fulfilled: "They shall become one flock, one Shepherd." 
 But it is at least questionable if the time is ripe for the execution 
 of the plan. The harvest season of organic unity has not yet 
 come. In England, in France, and in Germany there has been in 
 a village or town but one parish church, and none other was allowed. 
 It was supposed to be sufficient for the cultivation of the religious 
 life of all the inhabitants. But the results, as history records 
 them, do not commend the plan. And if such a union is to be 
 secured at the cost of liberty of conscience, freedom of action, and 
 the suppression of private judgments, some of us are not ready for 
 it. Beside the immediate application of the proposed plan is op- 
 posed to the law of growth or the evolution of the life of the 
 Church, That Life ever refuses to be confined to rigid and pre- 
 determined forms. 
 
 What the end will be when we all come, through various min- 
 istries, "unto the unity of the faith and the knowledge of the Son 
 of God," even an inspired apostle cannot tell us, beyond the fact 
 that it will be the "fulness of Christ." It is enough to know 
 that in walking "worthy of our vocation, with all lowliness and 
 meekness, with longsufFering, forbearing one another in love, en- 
 deavoring to keep the unity of the spirit in the bond of peace," we 
 shall grow into the desired result. 
 
 Another plan, representing an extreme view on the opposite 
 side, is that of dividing the mission field, as far as possible, among 
 the different denominations. It has under present conditions its 
 advantages. Already in use, it has at least prevented interference 
 in the work and helped in its efficiency. It serves the present 
 emergency, and tends in some measure toward better things, as a 
 
262 CHURCH FEDERATION 
 
 truce in time of war aids in the establishment of peace. But, after 
 all, it is a mechanical and not a vital measure. It is a recognition 
 of denominationalism, and it may work to intensify itself. It is 
 like the powers of Europe dividing Africa for their own exploita- 
 tion and aggrandizement. It is not the permanent attitude which 
 the Church of Jesus Christ should take. In the nature of the case 
 it is only provisional. 
 
 But may there not be something like Aristotle's Golden Mean 
 between these two extremes which will conserve what is good in 
 both of them? 
 
 The plan, while it should not require the extinction of denomi- 
 nationalism, must demand that it shall be subordinate to the in- 
 terests of the common cause. But at the same time it must secure 
 the hearty cooperation of all, on terms that are just and mutually 
 advantageous to all concerned. All this is as plain as an axiom. 
 Again, the measures proposed by this plan should be vital, rather 
 than mechanical in their nature; that is to say, they should be in 
 accord with the indwelling spirit and life of the Church. This 
 would mean, first, unity, in counsel, a general conference like that 
 of the Apostolic Church, when the apostles and elders came to- 
 gether for the consideration of a certain matter. This is essential, 
 and it would tend to eliminate misunderstandings, envyings and 
 suspicions, which inevitably result from isolation, and to promote 
 unity of effort. In such a conference there might be, as in that 
 of Jerusalem, much disputing; but in the end such conclusions as 
 would edify the whole Church. 
 
 Second. There should be for the sake of greater economy and 
 efficiency in the mission field, cooperation in educational work. 
 All are agreed as to the necessity of Christian schools. It is idle 
 to talk of building up a Christian civilization, or of maintaining a 
 pure and intelligent faith among a people, without education. 
 The Gospel brings mental as well as spiritual enlightenment. For 
 this reason books, printing presses, schools and colleges are essential 
 adjuncts to missions. But reading, writing, aritlmietic, geography 
 and the various sciences are not denominational affairs. Tlie 
 multiplication table is not the property of any one branch of the 
 Church. Even the rules of passionless arithmetic can instruct us 
 in this matter. Fractions are troublesome things to deal with, but 
 the best way is to reduce them to a common denominator, then 
 we can combine and arrange them with ease. We are careful to 
 proclaim the fact that our well endowed denominational schools 
 
COOPERATION IN MISSION SCHOOLS 263 
 
 are not sectarian, and that there will be no interference with the 
 religious preferences of those who attend them. Methodists and 
 Episcopalians teach in Presbyterian schools, and Presbyterians and 
 Congregationalists in those of the Baptist, and yet the heavens 
 have not fallen and denominationalism still flourishes. Why then 
 can there not be cooperation in schools in a mission field? There 
 are in the same fields struggling schools and colleges that are 
 agonizing to live. Little starvelings, they are pleading to be fed for 
 the sake of some particular denomination. Let them be consoli- 
 dated, and their faculties be composed of representatives of all of 
 the Churches occupjdng the field. Or at least let them agree in 
 the establishment of some central college for the higher branches 
 of learning, with which the primary schools shall be coordinated. 
 
 Another urgent need of the mission field which the Federation 
 of the Churches alone can supply is adequate provision for cate- 
 chetical instruction. In the instruction of non-Christian peoples, 
 as in the instruction of children, in Christian doctrine there is a 
 necessity for this method. 
 
 The history of the Church shows its supreme value as a means 
 of propagating the faith. Luther's Child's Catechism saved the 
 Eeformation to future generations. The Catechism of the English 
 Church has done more to uphold it than all the learned disserta- 
 tions of her great scholars. The Shorter Catechism, far more than 
 the Westminster Confession of Faith, has affected the thought and 
 life of the Presbyterian Church; and more than any one book, 
 except the Bible, it made New England what it was in the meridian 
 of its Puritanism. Some of us, influenced by associations and con- 
 victions, still think it a model of sound teaching ; but we are willing 
 to let it remain as a monument to the wisdom and spiritual dis- 
 cernment of our fathers, provided a better primer of instruction can 
 be furnished. Agreement upon a formula of sound words for 
 primaT-y and fundamental religious instruction ought not to be a 
 difficult matter. Surely it would be no infringement of our Chris- 
 tian liberty to state the things that are commonly believed and held 
 by all in such a way that those untaught in the Scriptures could 
 more readily grasp and hold them in mind. It would be a bond of 
 union among the Churches and help greatly in practical teaching. 
 Already approaches of a significant character have been made 
 toward the measures suggested. We have the Bible Society, the 
 Tract Society and the American Sunday School Union, organiza- 
 tions representing the common life of the Church, ministering in 
 
264 CHURCH FEDERATION 
 
 behalf of all ; and their service has justified their existence. They 
 are in the mission field with the various Churches. 
 
 They were organized in view of common and deeply realized 
 needs, and to supply them. In like manner the needs of the mis- 
 sion field call urgently for some united action on the part of the 
 whole Church. No one branch of it is sufficient for the work. 
 There is no one denomination, however rich in men and means, 
 that would dare assume the whole responsibility for the work, on 
 the condition that the rest should withdraw from the field. A 
 million of foreigners coming to our shores in one year, the growing 
 and unevangelized populations in our great cities, new territories 
 growing into States, into which the institutions of the Church must 
 be planted — all these in the home field demanding instant atten- 
 tion, and the vaster millions in the foreign field living without God 
 and without hope in the world. Such is the situation! No one 
 who knows it can fail to say, "All are needed, all are called, and 
 let the curse of Meroz be upon those who for selfish reasons fail to 
 respond to the demands of the hour." In the providence of G-od 
 we are constrained to closer union for service. The pressure of 
 His great and eternal purposes concerning the establishment of His 
 kingdom is upon us. What shall we do ? 
 
 Sacred history tells us of a time when representatives of all 
 the tribes of Israel, "men of war that could keep rank, came with 
 a perfect heart to Hebron to make David king over all Israel. And 
 all the rest also of Israel were of one heart to make David king." 
 It was the beginning of a movement in which old tribal rivalries, 
 dissensions and jealousies were surrendered to the growing demands 
 of the national life, and it resulted in the actual fulfilment, and 
 for the first time, of the ancient promise that the seed of Abraham 
 should possess the land from Damascus to the river of Egypt. It 
 was followed by the noontide splendor of the theocracy under the 
 reign of Solomon. If, in like manner, we should make this gather- 
 ing our Hebron, and come with a perfect heart to make "Great 
 David's greater Son" king over all, may we not expect the speedy 
 fulfilment of the vision of the seer, as yet unrealized, "The king- 
 doms of this world are become the kingdoms of our Lord and His 
 Christ, and He shall reign forever"? 
 
 Denominationalism has been characteristic of the period of the 
 development of the Church which lies immediately behind us ; and 
 its existence, though attended with certain evils, has not been 
 without great good. The several denominations have been light 
 
CHRIST AND HIS CROSS 265 
 
 bearers in the night of the world's darkness. They have shone with 
 varied splendor, as stars in the sky. Their end is not yet. But 
 another stage of development is approaching. There are signs of 
 its dawning, and denominationalism is less intense, "One star 
 differeth from another star in glory," but when the sun is risen the 
 difference between stars is no longer seen, so when the risen and 
 exalted Christ shall be clearly before us, our denominational differ- 
 ences will be lost to sight. We may not at present be able to see 
 all that should be done to promote Federation, but certain it is 
 that if we walk earnestly and resolutely in the light which we now 
 have more light will be given us, and the advancing way will be 
 made plain. 
 
 One thing we do know with absolute certainty. It is that the 
 bond of union between us, in whatever way that union may be made 
 manifest, must ever be supreme and controlling loyalty to Christ 
 the Son of God, the only Saviour of the world. The banner lifted 
 up among us must bear no such motto as, "For the sake of human- 
 ity," or "The unity of Protestantism," or "Social reform," or 
 "Agreement in good works" ; it must have on it, written large and 
 clear, Christ and His Cross. It must proclaim a divine Saviour, 
 Who died for the sins of men. Who rose again from the dead, and 
 MHio is now enthroned at the right hand of the Father. It is in 
 His name that we must unite, and in His name conquer. The 
 supreme aim of mission work is not the betterment of man's tem- 
 poral and social condition, but the salvation of lost and sinful men 
 through the preaching of the Gospel of the crucified Christ. For 
 greater eflQciency in moral reforms, for the suppression of vice, and 
 the enforcement of just laws, men of all beliefs. Christian and non- 
 Christian, can combine ; but in this work of seeking the salvation of 
 men there is but one platform on which to stand, and one name in 
 which is salvation : 
 
 Our Lord and Master of us all 
 Whate'er our name or sign. 
 
 Brothers, let us clasp hands in His name and pledge ourselves to 
 go. in one accord, to fulfil His last command. 
 
ADDRESS 
 The Rev. Henry L. Morehouse, D.D. 
 
 The mission of the Church of Christ is — Missions. It is to 
 make Christ known and to persuade lost men to accept Him as 
 Saviour and Lord. It is the divine "intent that now unto the 
 principalities and the powers in the heavenly places might be 
 made known through the Church the manifold wisdom of God." 
 "The Spirit and the Bride say: Come!" 
 
 So, one aspect of our subject is: A United Church for Home 
 and Foreign Missions. For this it should live and labor. This it 
 originally did, beginning at Jerusalem and going out to the na- 
 tions. The new consciousness of its mission during the last cen- 
 tury has come largely from the providential opportunities and 
 means of access to peoples previously inaccessible. God has flung 
 wide open the doors to the whole world. 
 
 Once the chief mission of the Church seemed to be the de- 
 fence of the faith, as against the Deism and the infidelity of the 
 latter part of the eighteenth century. There wiU always be more 
 or less of this work to do. But we are realizing more and more 
 that the most cogent demonstration of the claims of Christianity 
 is not in the domain of argument, but in the realm of life ; in the 
 transformation of men and women; of the social and the civic 
 order, as its fruitage. The unselfish forthputting of power for the 
 world's betterment is at once an act and an argument. 
 
 Never was Christendom more united in this great mission than 
 now. The number of our missionary organizations is legion. 
 Triumphs of the Gospel incite to greater zeal. The old anti- 
 mission element, which sorely afflicted some denominations in this- 
 country fifty to seventy-five years ago, has become small by de- 
 grees and beautifully less, and is a vanishing quantity. 
 
 Not all our Churches are actually united in this divine enter- 
 prise. Where is the local church of which every member gives 
 something annually to missions ? Usually the few give, while the 
 many, like the Levite and the priest, listen, look and pass by on 
 the other side. The fundamental problem, the everlasting prob- 
 lem, is how to get all the members of all our Churches heartily 
 interested in missions at home and abroad. A united Church of 
 this sort is what we most need. 
 
 266^ 
 
UNION THROUGH HOME AND FOREIGN MISSIONS 267 
 
 Another aspect of our subject is : a Church united by home and 
 foreign missions. A great common cause has a wonderfully unify- 
 ing effect. It was so in the war of the Eevolution, the War of 
 1812 and the war for the Union. Modern missions have brought 
 men and churches out of their isolation and littleness to partici- 
 pation with others in heroic endeavor, and have created a bond 
 of sympathy and comradeship in service for the one Lord. The 
 main issue overshadows minor ones. Home and foreign missions 
 have brought about a fellowship among the various denominations 
 of our land that was before unknown, and are knitting us more 
 closely together with every passing year. 
 
 The third and principal aspect of the subject which, sup- 
 posedly, I am expected to consider, is: To what extent are the 
 Churches already united, and is a closer union between denomina- 
 tions and their missionary organizations practicable and desirable ? 
 No sane man seriously expects to see here a united ecclesiastical 
 body, into which all others shall be merged, as, for instance, the 
 United Church of the United States of America. This is an 
 iridescent dream. There is no Baptist Church of the United 
 States, though there are about 45,000 Baptist churches in the 
 United States, with about four and a half million members ; every 
 church and every man recognizing Christ only as Head. 
 
 Of these there are three groups — the white Baptists of the 
 North and West, the white Baptists of the South, and the negro 
 Baptists. These are not three denominations, as sometimes as- 
 serted, for in all essential matters of faith and practice they are 
 one. These constitute, not the Baptist Church, but the Baptist 
 denomination of the United States. Northern and Southern 
 Baptists separated sixty years ago on the slavery issue; got to- 
 gether again last May in a new General Convention ; while in 
 several States and in some Provinces of Canada the Eegular and 
 the Free Baptist churches are coming together; and the first 
 World Baptist Congress in London, last July, was a sign of the 
 times for closer relationships. In other denominations similar 
 things are going on. 
 
 The first and best thing is for the several varieties of Baptists, 
 Methodists, Presbyterians and other bodies to get together as one 
 species; then for denominations having most in common to get 
 together, if they can; and then see what remains to be done. We 
 may well work first along lines of least resistance. Meanwhile we 
 will keep sweet and loving, in fulfilment of our Lord's prayer — 
 
268 CHURCH FEDERATION 
 
 not that we all should be one visible Church, but as individual fol- 
 lowers, one in likeness, love and loyalty to Him, though members 
 of a million churches of every people and every condition through- 
 out the world, by whatever name known — many folds, but one 
 flock and one Good Shepherd. 
 
 Confining myself now to home missions, in which for more 
 than a quarter of a century I have been actively engaged, I remark 
 that here in the United States is a field in its magnitude, variety, 
 complexity and urgency such as no other Christian people ever had 
 to cultivate and conquer for Christ. The expanding West, the 
 pagan Indians and Orientals, the unparalleled migration hither, 
 our great cities, our Spanish-speaking neighbors — all these have 
 called for the most that all of us could do. We have numerous 
 agencies and diverse methods of doing it. Nobody expects a con- 
 solidation of all these into a great home mission trust. Insuper- 
 able legal and moral obstacles would be in the way of it, even if 
 thought desirable. And it is pure conjecture whether such an or- 
 ganization, if brought into existence, would do much better service 
 for Christ. Neither do we want a controlling advisory body for all. 
 Sooner or later its meddlesomeness would be intolerable. We can, 
 nevertheless, cooperate in many ways for the advancement of the 
 work. 
 
 Representatives of missionary organizations might unite in 
 holding home mission conferences at central points, presenting a 
 combination of attractive speakers that would secure a large at- 
 tendance and produce a deep impression. Thus, with awakened in- 
 terest, enlarged offerings might be expected. Joint conferences in 
 the interests both of home and foreign missions are desirable. 
 
 In our Western mission fields we have got along, on the whole, 
 very peaceably and prosperously. So far as the denomination 
 which I represent is concerned, in that whole region there is not a 
 Baptist Church North and a Baptist Church South, but every- 
 where united American churches. Eelations between the mission- 
 ary organizations have been amicable. We have had, indeed, a 
 spirit of emulation, and, as the Scriptures enjoin us, have pro- 
 voked one another to good works, with a moiety of wrangling, 
 considering the magnitude of our operations. Shoulder to shoulder 
 heroic pioneer missionaries have stood for truth and righteous- 
 ness, they and the officers of various organizations, both in the 
 West and Washington, bringing to bear the weight of their com- 
 bined influence against Mormonism ; against too drastic legislation 
 
METHODS OF UNION 269 
 
 for the exclusion of the Chinese; and against the infamous 
 Louisiana lottery, which could find no habitat in the whole West, 
 and so went to Hawaii, only to be drowned in the depths of the sea. 
 Neither let us be unduly disturbed about alleged waste of mis- 
 sionary money and the overchurching of Western towns. Like a 
 boy with a tin hom and a drum, filling the house with his racket, 
 now and then a discoverer of an overchurched town makes a dis- 
 tracting din about it, as if that were the rule rather than the ex- 
 ception. Have there been no business mistakes and miscalculations 
 in the West? Our mistakes in these respects have been neither 
 so serious nor numerous as to elicit long and lachrymal jeremiads. 
 The prescription that is sometimes given for such cases is a 
 "Union Church," for everybody of any church whatever. These 
 are usually short-lived. Not every element therein is so thor- 
 oughly sanctified as in all matters to "tote fair." A Union Church 
 often has been a temptation to manipulation at an opportune 
 moment for transformation into a denominational church, leaving 
 a dissenting remnant rubbing their eyes and wondering what to 
 do with themselves. 
 
 "Peace with honor," is the word of our great President, the 
 foremost figure among the world's peacemakers. There are things 
 worse than war. True peace sometimes has to be fought for. 
 Forty years ago we had a war which changed the old Union with 
 its irrepressible conflict into a new and more glorious Union of a 
 better brotherhood than had ever been known. 
 
 Union for mere expediency or for sentiment's sake may by the 
 sacrifice of vital principles dishonor Christ. We already have about 
 enough of flabby, accommodating Christianity. Indeed, a little 
 more definite lining up of evangelical Christianity would be salu- 
 tary, even though it created a ripple here and there. General 
 rules of comity between missionary organizations are practicable ; 
 but hard-and-fast rules in detail are impossible. Who can hinder 
 a dozen or twenty people, if they will, from combining for re- 
 ligious services according to their preferences ? Neither numbers 
 nor wealth in a community are decisive in church matters. A 
 spiritually minded widow with her mite may be worth more to the 
 Kingdom than a score of worldly and wealthy people. And, in 
 the shifting population of the West, the strongest denomination 
 in a town to-day may be the weakest to-morrow. Time, and not a 
 very long period at that, determines the question of survival. The 
 West looms large in this century, and hundreds of weak churches 
 
270 CHURCH FEDERATION 
 
 there to-day will be strong a generation hence, just as weak ones 
 a generation ago are now strong in great centres of population. 
 There is more than enough for all of us to do without seriously- 
 getting in each other's way. 
 
 In our work for the North American Indians a common law of 
 comity prevails. A particular field occupied and cultivated by 
 one organization is rarely encroached upon by another. Recently 
 the Congregationalists have made over an Indian mission station 
 to the Baptists, who were first on the field, and are adequately 
 tilling it; while the Baptists, who were urged to establish a mis- 
 sion among a large tribe, refrained from doing so because another 
 denomination had a mission in a remote portion of that reserva- 
 tion which they claimed as their own. 
 
 The division of Indian reservations among the denominations 
 is in a measure a legacy of the peace policy of President Grant. 
 We are united in this division of fields which leaves each to till his 
 ovm patch without molestation. Among the civilized tribes of 
 Indian Territory and among some others elsewhere numerous and 
 widely dispersed, there is room for several, if not for all. And 
 our missionary organizations are now united against appropria- 
 tions, either directly or indirectly, of public money for the main- 
 tenance of sectarian schools for the Indians, standing solidly for 
 separation of Church and State. 
 
 The Freedmen of forty years ago furnished a unique field for 
 missionary effort. The first outfit of the missionary was the 
 spelling book and the Bible. Since then education and evangeliza- 
 tion have gone forward together, with emphasis now upon Chris- 
 tian education for the preparation of proper leaders for the race. 
 Moved mightily by Christian compassion, all denominations, as 
 one man, addressed themselves grandly to the task. Some that 
 had tbe smallest following among the negroes have done as much 
 as others largely represented. For all that all could do there has 
 been ample room, and to-day our schools are overflowing with 
 eager pupQs. 
 
 In the advanced stage of this work at the present time new 
 questions arise that might be profitably considered in common by 
 representatives of these organizations, e. g., uniform courses of 
 study in institutions of the same rank; industrial as related to 
 general education; rates of tuition and board; matters of disci- 
 pline and many other matters tending toward uniformity, har- 
 mony and higher efficiency. Those of us who have been longest 
 
THE PROBLEMS OF IMMIGRATION 271 
 
 identified with this work are firmly united in the opinion that here 
 has been one of the best missionary investments of the century, 
 and that whoever asserts that the American negro is incapable of 
 high attainments and that time and money have been wasted on 
 him thereby discounts his own sanity, traduces the race and dis- 
 honors Christ, its Maker and Kedeemer. 
 
 I am sure also that it is our united belief that God in His 
 providences is bringing us millions from other lands with a low 
 type of religion, for their evangelization, and that unless we evan- 
 gelize them they will demoralize us. In saying this, at the same 
 time I recognize a desirable element from other European lands, 
 which has made valuable contributions to our national well being. 
 In this conviction we have wrought successfully among many na- 
 tionalities. 
 
 The society which I represent has missionaries among twenty- 
 five nationalities and peoples. Doubtless others could make a 
 similar report. 
 
 The field is vast; is white unto harvest; the laborers all too 
 few. To what extent combined effort in our great cities, three- 
 fourths of whose population is of foreign birth and parentage, is 
 possible, has been or will be considered by other speakers at this 
 Conference. Here at least is the mingling of home and foreign 
 missions; here a vast foreign mission field, a world-wide mission 
 field, flung down at our very doors ; multitudes almost inaccessible 
 abroad touched by us at every turn. 
 
 In a few instances there has been friction in these fields, as 
 when the representative of one society has allured a worker of 
 another by offer of a larger salary, or when a discredited worker 
 of one has been adopted by another. Even such exceptional cases 
 should be rendered impossible by a good understanding among all 
 concerned. 
 
 Many of our Churches that are aglow for the salvation of men 
 afar have only a languid interest in the conversion of those here. 
 What we need is a revelation of our opportunity, our obligation, 
 our possibilities, that shall effect a revolution in our efforts in their 
 behalf. 
 
 In Porto Rico and Cuba we are working together beautifully 
 and with great success. At the outset, about six years ago, the 
 secretaries of several different societies issued a joint statement to 
 the Porto Ricans concerning our common purposes and desires in 
 sending missionaries thither. There is a comity agreement con- 
 
272 CHURCH FEDERATION 
 
 ceming the occupation of fields by the different denominations. 
 Conferences between the workers of different societies are held 
 and brotherly love abounds. And those Catholic countries, almost 
 without religion six years ago, are resonant with songs of the Ee- 
 deemer. 
 
 Brethren and fathers in this Conference, look in whatever di- 
 rection you will, you find a minimum of friction and contention 
 and an approximate maximum of good will and harmony. We are 
 fighting, not one another, but the common enemy. If, without the 
 sacrifice of vital truths and principles, we can get closer together 
 as regiments of the Church militant, let us do it. Home and 
 foreign missions are getting close together. There is an inter- 
 play of vital forces and reinforcement of each by the other. Con- 
 verts from European and Asiatic immigrants have borne back to 
 their native lands the blessings of the Gospel; while fruits of the 
 work there have come into our gamer here. The American negro 
 is a missionary in Africa, and sons of Ethiopia are in our schools 
 for the negroes here. From the fields of home mission tillage in 
 the West millions of dollars and many hardy, heroic missionaries 
 have gone to foreign lands. Injustice to the Orientals here may 
 have its resounding retribution in the land of the Simini. Our 
 flagrant vices become barriers to the acceptance of the Gospel in 
 heathen lands. At whatever cost, the fires must be kept burning 
 brightly here, and kindled abroad wherever possible. To the front, 
 with amazing strides, America has leaped as a great world power 
 in the interests of Justice and peace, binding the nations more 
 closely into a worldwide brotherhood. Place this to the credit of 
 Christianity. Make this power more positive and potent for good, 
 assured that the thorough evangelization of America is of para- 
 mount importance both for the preservation and perpetuation of 
 the best in our civilization and for the more speedy evangelization 
 of the world. 
 
 "God be merciful unto us and bless us, and cause his face to 
 shine upon us, that thy way may be known upon earth, thy salva- 
 tion among aU nations." 
 
REV. CHAKLKS R. WATSON, D.D. 
 
 RKV. JOHN 1'. PETERS, D.I). 
 
 REV. WM. WALTON CLARK, D.D. 
 
 REV. DAVID H. BAUSLIN, D.D. 
 
ADDRESS 
 The Rev. Bishop Charles H. Fowler, D.D., LL.D. 
 
 A Dutch justice, in Pennsylvania, said to the opposing coun- 
 sel : "Gentlemen, when you presents both sides you confuses me." 
 So I stand here a little confused. One learned doctor gave six- 
 teen distinct reasons for Federation. Then 1 was sure that we 
 had a great field and task. Now we hear about the denominations, 
 a noble statement ; now I can only ask in the classical language of 
 Congress, "Where are we at?" 
 
 "We can do nothing against the truth, but for the truth." 
 There is a high authority for this word of encouragement. "All 
 things shall work together for good for them that love the Lord." 
 This also has high authority. These are the two piers upon which 
 I hang this Federation bridge. These give us an opportunity to 
 experiment in safety. It is only a Federation. It is only an 
 agreement between autonomies. It leaves these autonomies in- 
 tact. The denominations are left in their freedom. We can 
 run over this bridge sidewalks, or horse tracks, or trolley tracks, 
 or elevated tracks, as we please. We do not all have to travel 
 in the same way or in the same conveyance. Indeed, we are not 
 obliged to take the bridge at all. We can take the old ferry. 
 Some may prefer to go by water. Federation leaves the denomi- 
 nations free. Freedom is the greatest thing in the universe. 
 It is the dream of all the races. Often it has seemed to be only 
 a nightmare, as in Kussia to-day. But beyond this nightmare 
 is the realized dream, constitutional liberty — freedom. 
 
 Protestantism was born amid a fierce struggle of the human 
 mind against a Church organism. When there was but one free 
 brain in all the earth, and that occupied St. Peter's chair, truth 
 had but little chance. The eighty years' war tells the cost and 
 value of liberty. Holland, glorious Holland, from whom we 
 have received free conscience, free speech, free press, free judges, 
 counsel for the accused, subpoenas for his witnesses, rights of 
 property for women, and open schools for boys and girls alike, all 
 the great elements which make up a free government, truths and 
 liberties enough for a thousand republics, great, magnificent Hol- 
 land, that during the eighty years' war stood alone for freedom, 
 fighting on the picket line against Komanism and Bourbon kings, 
 
 273 
 
274 CHURCH FEDERATION 
 
 can tell what a free conscience has cost and is worth. Protestant- 
 ism born amid such fierce struggles and marching up to such 
 heroic fields, can be trusted to guard against creating another 
 world-dominating Church. 
 
 For one, I do not want Protestantism compacted into one 
 great, organized body. Human nature is the same. Let one 
 Church control the votes and she will control the politicians. Con- 
 trolling the politicians, she will control the power of the Grov- 
 emment, and not many centuries will pass before she will repeat 
 the corruption and cruelties of the Apostolic Church. I want 
 the denominations to stand free, each on its own convictions. I 
 have a great admiration for the stately Presbyterian Church; she 
 has a great record, holds her families by her brave and careful 
 teaching of her children, and is doing a mighty work for God. I 
 greatly admire the aggressive Baptist Church. She is working 
 mightily for God. Also the Episcopal Church and all the other 
 Protestant Churches. I want the denominations to stand. True, 
 there may be at times unseemly strife, but that is better than 
 death. Two fast horses, running together, watch each other, 
 and if one gets an advantage the other bites and kicks under 
 the pole. I would rather drive such a team, and take my chances 
 for getting there, than to drive a span of old crowbaits that you 
 cannot hurry faster than a walk. I want the denominations to 
 run at their best, provoking one another to good works. 
 
 You remember the words: "Let him that hath no sword, sell 
 his garment and buy one." Be sure and secure the agencies that 
 will win. Muster into the service outside and helpful forces. 
 Competition— friendly and vigorous competition— is of value. 
 Two Churches in the average town would each do better than 
 either Church alone. In running a Sunday School no good super- 
 intendent is forgetful of the inspiration and stimulus that comes 
 from having both men and women as teachers. Some outside 
 helps are valuable. So there comes from the free swing of de- 
 nominations not a little stimulus to activit}\ 
 
 One great law of nature is the survival of the fittest. The 
 big fish swallow the little fish, the big denominations swallow— 
 absorb— the little ones. That is nature: cold, hard, remorseless 
 nature. Not so in grace; that is a liigher order. The order of 
 grace is not that the strong shall devour the weak, but the strong 
 shall help the weak. In God's order the strong Churcli is to 
 help the weak. 
 
THE PROPER SPIRIT OF FEDERATION 275 
 
 The proper spirit of Federation makes this more possible 
 and a high duty. Some will say that there will be difficulties 
 in applying the plans of Federation and administering the 
 Churches. Some of the denominations have no contracting party. 
 It is found in practice that one man may agree to a fair division 
 of the territory, but as soon as he is gone another man comes 
 in and says, "I know nothing about such an agreement," and over- 
 rides the agreement to which he was not a party. They will also 
 say, "It is also found in practice that one man accepts a field and 
 others agree to keep out. Soon a better call comes to him and he 
 goes. The denomination having no special nurse for sick 
 churches, such as a presiding elder, the church dies out and others 
 are estopped from entering. There are communities left entirely 
 without the Gospel through the unfortunate application of the 
 principles of Federation. It will take great wisdom and great 
 grace to apply these principles so as to do the least harm pos- 
 sible." All this is true, "It must needs be that offences come, 
 but woe unto him through whom they come." 
 
 When this world of ours was one shoreless sea, and the vacuum 
 caused by the cooling of the substances under the crust became 
 too great to bear the pressure, and the crust broke up and the 
 mountains were thrust up, and, as the Book says: "The dry land 
 appeared," I have no doubt that there was a great crashing and 
 crushing among the rocks. I am sure of it. We can see the 
 gashes and scars on the mountain sides to this day. Doubtless 
 some of the mighty shades of Chaos cried out, "Hold on there, 
 you are crushing our ancient order, you are spoiling the smooth 
 and placid beauty of our world, you are interfering with the wide 
 sweep of the ocean's currents and storms, that rush round and 
 round the world, thinking that they are going somewhere." Pos- 
 sibly some of the advanced shades, hoping for the best, would 
 say: "It will take great wisdom to administer such an upheaval." 
 Yet I am persuaded that the result of the upheaval was great 
 gain. I would gladly trade that shoreless, stormy sea for this 
 beautiful earth of ours, with its mountains holding up the blue 
 dome over our heads and the rich valleys with thundering cata- 
 racts and babbling brooks, with fruitful and flowering fields for 
 the homes of men. So I think about this work of Federation. It 
 may require wisdom to administer it without loss, yet the out- 
 come when wisely adjusted may be for the more speedy coming 
 of the Kingdom of Heaven. 
 
276 CHVROE FEDERATION 
 
 The supreme law in nature is an everlasting pulling toward 
 the centre. This represents what is going on in human society. 
 While sin is a disintegration, righteousness is a concentration. Sin 
 is centrifugal, righteousness is centripetal. Babel and Pentecost 
 bracket the life of the race. As civilization widens, it widens 
 its combinations. German States, barely out of barbarism and 
 a baptized semi-barbarism, were broken into little kingdoms, and 
 dukedoms, and principalities, and petty States. Yet, Germany, in- 
 spired and elevated by Protestantism, rises into one vast empire, 
 holding the balance of power in Europe. Great Federations of 
 Protestantism are as certain as gravity. 
 
 One marked indication of this is seen in the fact that the 
 great denominations are changing emphasis. Each strong denomi- 
 nation was bom out of the soul agony of some great character, 
 trying to rescue and bring to the front some long-neglected truth. 
 His great sacrifices for this truth have attracted other earnest 
 souls, and so, in the very substance of character, a new denomi- 
 nation was bom. Its adherents were put on the defensive. Thus 
 they emphasized their peculiarity, handled quietly the truths they 
 held in common with other Churches. By and by, when they had 
 fought their way to the front, they did not need to give the reason 
 for their existence, and so ceased to present that always. In 
 our time the great denominations have passed the apologetic stage 
 and have shifted their emphasis from their peculiarities to the 
 substances held in common with other denominations. Thus we 
 are lifted by the gravity of our character into an age of Federa- 
 tion. Federation is as natural a fruit of this time as confessions 
 of faith were of the age of the agonizing search after truth. 
 
 The errand on which this generation was sent this way was 
 to tell the good news — the Gospel of life and liberty. Perhaps 
 the greatest missionary, home and foreign, is our great republic. 
 
 It has been our job to teach the world a thing or two. We 
 had a great father — may his name never be mentioned except 
 with great respect — Washington. He was an inspired Providential 
 man, fitted perfectly for the niche half way between royalty and 
 democracy. His words were inspired wisdom. He told us to mind 
 our own business. Beware of foreign entanglements. This fitted 
 us perfectly, fitted us like a bib; we pinned it on and wore it. 
 We worked away at our new continent — we cut down our forests 
 — dug down our mountains — plowed up our plains — packed up 
 our profits. We stretched our limbs and hardened our muscles 
 
HISTORY IN THE MAKING 277 
 
 and grew and grew to strong young manhood. We broadened 
 our chest until our bib looked like a patch on our breast. But 
 we stuck to it. True, one day, when the Algerines, having driven 
 most of the traders of other nations from the seas, interfered 
 with our merchants, then we took off our bib and spoke to them 
 on the subject. We told them that if they ever touched another 
 American merchant we would give them the stripes until they 
 saw the stars. Then we came home and pinned on our bib again, 
 perfectly contented with our South Atlantic waters ; we drifted 
 into Havana harbor and dreamed of peace till the Spaniai'ds 
 touched off that magazine under the Maine. Then God spoke to 
 us as to the prophet of old, "What do ye here?" Then we woke 
 up, and got up and went up and we came down everywhere to 
 stay. This is not politics — it is religion. 
 
 We were sent everywhere as a missionary to teach mankind 
 lessons in liberty. We have a great class. France was our first 
 pupil. We took her beautiful rhetoric about liberty, ran it 
 through our Declaration of Independence, and brought it out not 
 rhetoric about liberty, but liberty itself, and sent it back to her. 
 Japan is our next pupil, a boarding pupil who came to study. 
 She has graduated. She is now teaching school herself. She has 
 two pupils, China and Korea. She now thinks that she can teach 
 us some new tricks. She has practiced her jiu-jitsu on the 
 Northern Bear and poses as a professor for all nations. She 
 wants to teach America. 
 
 We have a large class of boys from South America- We have 
 done much for them. They have learned the forms of liberty, 
 but have missed the principles. Their governments are like a 
 church sociable without refreshments, the form without the 
 power; we have not done for them all they need. They are more 
 fond of athletics than of hard study. They are pugiKsts rather 
 than students. 
 
 We have another great pupil, "The Bear" that walks like a 
 man. This pupil has been attending night school under our head 
 master, "Strenuous Teddy," who is the foremost man of our 
 time; forceful as a gladiator, intelligent as a Boston lawyer, quick 
 as an athlete, bold as a brigand, wise as a philosopher, honest as 
 nature, and as farsighted as a prophet, he has wrought the great- 
 est achievement of modem times. By his candor and courage 
 he has forced a peace between two nations and has lifted the last 
 civilized despot from his throne and absolutism and seated him 
 
278 CHURCH FEDERATIOl^l 
 
 upon a constitution. This is a part of our foreign mission Avork, 
 opening the doors of all lands for the free ingress of the Gospel. 
 America is now the world's great missionary. 
 
 Let the denominations make a great treaty, a Federation, and 
 join hands and we can lift this nation into righteousness. Then 
 William III. and Edward VII. and "Teddy" the First and the 
 last, joining hands, can dictate peace to mankind. Not a soldier 
 anywhere on the face of the earth can lift his foot without their 
 consent. Thus the millennium will swing in through the "big 
 front door." 
 
 ADDRESS 
 The Rt. Rev. J. M. Levering, D.D. 
 
 It is doubtless generally recognized that the peculiar significance 
 of this assembly lies not so much in its size, for we are accus- 
 tomed to large religious gatherings, nor yet in the mere fact that 
 representatives of many Churches are here, for such demonstra- 
 tions have become common, but rather in the fact that it is an 
 officially delegated Inter-Church body formed by action of the con- 
 stituted authorities of the represented Churches. 
 
 This indicates one of the impressive epoch-making movements 
 which mark the opening decade of the twentieth century, with its 
 many large conceptions in various spheres. 
 
 This movement combines the ideal and the practical in a cer- 
 tain maturity of character as the culmination of successive ante- 
 cedent movements traced in looking back over the years of many 
 generations. 
 
 There are some of us whose ecclesiastical traditions have, since 
 long before Calvin wrote to Cranmer three hundred and fifty years 
 ago about trying to heal the breaches among Protestants, consist- 
 ently held the idea of magnifying essential unity, with diversity 
 in the minors of creed and in polity and ritual conceded as not 
 only unavoidable but even salutary; and of standing on this plat- 
 form in a common effort to realize our Saviour's high-priestly 
 prayer and to carry out His last great commission. 
 
 Pardon this allusion to the Moravian Church. It is not a boast, 
 but is our testimony on coming into this Conference as numerically 
 
A UNITED CUIRCH AND HOME AND FOREIGN MISSIONS 279 
 
 one of the least among the princes of Judah. We prize this an- 
 cient heritage of principles on which was based an attempted evan- 
 gelical alliance for practical Gospel work amid ill conditions in 
 Pennsylvania more than a century and a half ago when polemics 
 ruled, and which anticipated the advanced thought of American 
 Christians of various names and creeds coming into touch in these 
 better days. 
 
 INTow that the points of difference are no longer so generally 
 made paramount by the divisions of Protestantism, and, on the 
 other hand, the obliteration of these is no longer supposed J;o be 
 necessary to the kind of concord desired, we are glad that out of 
 the crudities of earlier schemes and experiments, out of the edu- 
 cative and preparatory experiences with the modern evangelical al- 
 liance and other organizations of recent times, a movement with an 
 imposing constituency has gradually emerged which proceeds on 
 that old principle of unity in diversity held by the little-heeded few 
 of various communions before the fulness of the time. 
 
 It is particularly gratifying that on this principle the move- 
 ment seems likely to reach a practical working basis, if not to-day 
 or to-morrow, yet in the not too distant future, on which, more 
 fully than before this, "to secure cooperation among Churches and 
 Christian workers throughout the United States for the more ef- 
 fective promotion of the interests of the Kingdom of God." 
 
 The special theme of this hour gives such a purpose a world- 
 wide sweep, following the most enthusiastic idealist's vision of com- 
 bining for the evangelization of all non-Christian nations. At the 
 same time it directs attention into most practical lines, following 
 the thinking of those who hope to see the idea of the community 
 of interests which in these days is increasingly potent in advanced 
 statesmanship, industrial economy and commercial policy applied 
 in a more business-like manner to the King's business, that supreme 
 enterprise, the propagation of the Gospel. 
 
 This theme — "A United Church and Home and Foreign Mis- 
 sions" — may be taken to mean simply mere practical cooperation 
 by Christian bodies for the better attainment of what they all claim 
 to be seeking as the ultimate object. 
 
 This is the promotion of the interests of the Kingdom of God 
 by conserving Christianity in Christian lands and aggressively prop- 
 agating it in non-Christian lands — the meaning, broadly speaking, 
 of Home and Foreign Missions. 
 
 The significance of the position one takes and of things he says 
 
280 CHURCH FEDERATION 
 
 in matters like these depends somewhat upon what he represents. 
 A Moravian delegate to this Conference does not represent a large 
 force in point of numbers or external influence of other kinds in 
 connection with the problems of the home Churches in city, town 
 and country, Moravian work in North America, including that 
 among the Indians and Eskimos, carried on in sixteen States of the 
 Union and the territory of Alaska, besides two Provinces of West- 
 em Canada and the coast of Labrador, is much scattered. Many 
 of the Home Missions are in isolated places. Comparatively few 
 are in the large centers of population. More Moravian Home Mis- 
 sionaries have gone out "into the highways and hedges" than "into 
 the streets and lanes of the city." Not many of them therefore are 
 actively connected with the practical experiments of city mission 
 work. We do not presume therefore to come into this Conference 
 with suggestions to offer to those who are in the midst of such 
 city work where the idea of federated activity assumes the most 
 practical importance. We leave these particular discussions for 
 those, who are laboring with the problems. 
 
 .We do stand committed, however, on principle, to the endorse- 
 ment and support of every move which promises progress, in a gen- 
 eral way, in several particulars, such, as a growing recognition of 
 the fact, by all divisions of the Church, that the most important 
 ends are those which we pursue in common ; a still further diminu- 
 tion .of sectarian variance and competition which contradict in prac- 
 tice what is avowed in theory when we profess faith in one Church 
 Universal of which the Lord Jesus Christ is the Head; a reduction 
 of friction in the working machinery of the Church, in its several 
 divisions, so that less time, energy and money may be wasted in 
 efforts that clash, or are weakened by cross purposes, or fail of the 
 Divine blessing through unholy rivalry on the ground of secondary 
 denominational specialties. 
 
 There are progressing stages of right thought and action in the 
 line of these efforts. First is comity in the mere sense of mutual 
 tolerance and recognition, even where agreement means no more 
 than agreeing to amicably disagree and avoid collision. Then is 
 the stage of conference, in larger or smaller groups, when ministers 
 and church workers of different divisions are willing to consult and 
 exchange ideas on questions which should interest them all. This is 
 followed naturally by efforts at cooperation in those things, local or 
 general, in which all, as Christians, are concerned and are imder a 
 common duty toward the communities in which their special work 
 
THE MORAVIAN CHURCH AND FOREIGN MISSIONS 281 
 
 lies or toward the country at large. Finally, out of this arises, just 
 as naturally, the idea of Federation for the purpose of making co- 
 operation more effective, locally and generally, while trying to show 
 the world that there really are some beliefs, principles and objects of 
 endeavor in which we are at one. 
 
 Perhaps such Federation may, in the first experiment, remain 
 somewhat intangible and may not at first reach and affect the de- 
 tailed Home Missionary operations of the several Churches in citv' 
 and country very perceptibly. But even if a central organization 
 formed is not entrusted with much authority to suggest and advise, 
 its uses will become clearer and will enlarge through experiment. 
 The usefulness of many a thing is not fairly recognized until it be- 
 gins to be used. There is suggestive truth in the remark of a recent 
 writer on this subject, that "the telephone central and the bank- 
 ing clearing-house are useful in spite of their lack of authority.'"' 
 
 When the thought of a imited Church is turned upon the for- 
 eign work, a Moravian member of this Conference may perhaps 
 speak from the standpoint of a more conspicuous participant in 
 missionary operations. A hundred and seventy-three years of experi- 
 ment in missions to the heathen, which gives the Church I represent 
 its best known character, have carried it through a long graded 
 school of education in principles, aims and methods. While in many 
 particulars it may claim to teach many other Christian bodies with 
 their newer work, it is modestly willing, on the other hand, to learn 
 lessons in method from other missions in which the highest intel- 
 ligence and most robust enterprise of these days are directed upon 
 the problem of doing the Lord's work in all regions and among 
 all races in the most effective manner. The fact that the num- 
 ber of souls associated with "our congregations gathered from 
 among the heathen" is nearly three times as large as the total mem- 
 bership of our home churches in Europe and America, and that the 
 prosecution of the foreign work naturally makes upon our Church 
 drafts of men and money relatively great, presents grave questions 
 in these days. They compel study not only of improved practical 
 methods but also of wisely selecting the fields which we feel ourselves 
 in duty bound to further hold or to enter. In the midst of this we 
 have learned some experiences in comity and cooperation which 
 strengthen faith in more general effort directed to this end. 
 
 We have, on the one hand, surrendered historic fields such as 
 Greenland and several Indian missions to the care of other Christian 
 bodies which, under modern circumstances, could carrv on the work 
 
282 CHURCH FEDERATION 
 
 to better advantage. In doing this we have desired not to be charge- 
 able with wasting our Lord's goods out of mere denominational con- 
 siderations. We have also thereby testified our belief that other 
 Christians would propagate as sound a Christianity among the peo- 
 ple who were ours as we would. These two principles of concession 
 we hold to be fundamental. 
 
 On the other hand we have far more to show in the way of help 
 received from other Christians in prosecuting the work provi- 
 dentially put into our hands. I am thinking now of the London. 
 Association in Aid of Moravian Missions, of the large sums en- 
 trusted to our Church by people outside of its communion on the 
 continent of Europe for the same purpose, of the not inconsiderable 
 amounts received in the same way from time to time in this coun- 
 try. Without this auxiliary aid Moravian missions in their present 
 extent would be financially impossible. 
 
 I am thinking also of our work in North Queensland for which 
 we furnish the missionaries and the experienced management and 
 members of the Presbyterian Church in Australia furnish the 
 money. Nor should I forget to mention the aid of other Christians 
 given our work among the Lepers at Jerusalem, and the cooperation 
 of Christians in maintaining the Bethesda Home for the Lepers 
 of Surinam, to the superintendence of which the Moravian Church 
 gives a devoted missionary and his noble wife. 
 
 As to comity and cooperation in the division of fields between 
 missionary bodies in order to avoid clashing and waste and to evan- 
 gelize a large territory most effectively, we may point to German 
 East Africa, where the Moravian Church has a prosperous new work, 
 as an object lesson. A fraternal spirit and practical common sense 
 unite in dividing the great field between missionary bodies with a 
 view to promoting the interests of the Kingdom of God above all 
 other interests. 
 
 It is highly significant that the strongest appeals to the 
 Churches to move in the direction of cooperation, and the strongest 
 arguments in favor of federating interests, at least in some lines of 
 activity, come in from those who are laboring in the foreign mission 
 work and are studying its problems. 
 
 It is pathetically cogent that so many of the men who have been 
 sent forth to evangelize the heathen are leading us in this direction, 
 both as a matter of high principle and as a matter of practical ex- 
 pediency. They are furnishing the strongest impulse to the home 
 Churches to rise above crude and petty, narrow and selfish ways and 
 
A UNITED CHURCH IN A UNITED COUNTRY 283 
 
 draw nearer together on the ground of the greater things to be done, 
 An inestimable blessing will come back to us from the foreign fields 
 if missionary appeals inspire us to demonstrate more highly that 
 Christ is not divided and that His body with many members is 
 one. 
 
 ADDRESS 
 The Rev. Bishop C. B. Galloway, D.D., LL.D. 
 
 Mr. Chairman and Christian Brethren: 
 
 To me there is impressive significance in the fact that this great 
 Conference meets in the great City of New York, where sixty-one 
 years ago, at the memorable General Conference of 1844, the Church 
 to which I belong was divided, and thereafter there was a separate 
 ecclesiastical jurisdiction for each. Then followed lamentable 
 years of litigation and contention, which were succeeded in turn by 
 four years of war, with their baptism of blood and tears. Then 
 came the days of fraternal greetings, followed by the Cape May 
 Commission, and then the adoption of a plan of federation, and 
 two months ago we began to sing out of the same hymn book, to 
 worship God after the same form, to teach our children the same 
 Catechism and to continue to read the same Bible. 
 
 I am glad that this spirit also obtains throughout the nation. I 
 come from that section of our common country not often heard on 
 your platforms, once separated from you by clashing interests and 
 then by an ever-to-be-regretted war; but war brought us together, 
 and in the words of a great Senator of Georgia, "We are back in 
 our father's house and don't propose to go out any more." 
 
 The days of sectional estrangement are gone, never to return. 
 This nation is more united in heart and hope to-day than ever in 
 its history. The honor of our flag is as dear to the sons of the 
 South as the North, and wrapped in its glorious folds they have 
 been laid to sleep in the same heroic graves. My prayer is, as a 
 son of the South, that no star will ever fall from that field of blue 
 and no stripe ever remain as the emblem of our national dishonor. 
 
 Mr. Chairman, I come from a State that claimed as its most 
 distinguished citizen the "chief of the Lost Cause." In early life 
 he was the pride of our chivalry. At a later period he was our 
 
284 CHURCH FEDERATION 
 
 greatest parliamentary leader. His teachings were our doctrines; 
 his sufferings were our bitterest pain ; his death our sorest bereave- 
 ment, and I would that his honored remains were our most sacred 
 treasure. But while that is true, and looking back over those years 
 we have many regrets, but no apologies, I am glad there is a star 
 on our national flag that answers to the proud name of Mississippi. 
 
 Such is our happy to-day. But we are facing a wonderful to- 
 morrow. There are new problems to be solved, new agencies to be 
 employed, new dangers to be averted, new enemies to be arrested; 
 and a greater future awaits us if we are true to our past and to the 
 spirit of our Lord. Without sympathy, with that gloomy prophecy 
 of Lord Macaulay as to our future as a nation, we may well give 
 heed to the words of the great historian and political philosopher : 
 "As for America," said he, "I appeal to the twentieth century. 
 Either some Caesar or Napoleon will grasp the reins of power with 
 a strong hand, or that land will be laid waste by barbarians in the 
 twentieth century, as the Roman Empire was in the fifth century, 
 with this difference: The Huns and Vandals that ravaged Rome 
 came from without her borders, but your Huns and Vandals will 
 come from within and be nourished by your own institutions." 
 This much certainly is true, that all our dangers are from within. 
 No foreign foe will ever plant his foot upon this great continent. 
 There may be conflicts on the high seas, but the soil of America is 
 sacred to the feet of Americans. If, therefore, we are ever threat- 
 ened with the destruction of liberty, vdth the uprooting of social 
 order, with the overthrowing of our peculiar and historic institu- 
 tions, it will be by the forces and influences that have been nour- 
 ished within our own bosoms. 
 
 There are two great problems which seem to confront us as a 
 great nation and as Christian Churches to-day. The first is the 
 problem of foreignism. I verily believe that we have worked that 
 old idea of the "asylum for the oppressed" too far. Nine hundred 
 and twenty-one thousand persons coming from Europe in one year, 
 from Austria-Hungary, from Italy, from Russia and other coun- 
 tries, strains to the very utmost the assimilating power of our social 
 and national institutions and the energies of the Church of God. 
 The most important if not the most historic vessel in our public 
 service is not the Oregon, or any of the great battleships that have 
 written a new chapter in the history of naval warfare, that can hurl 
 their projectiles six miles out to sea, but an insignificant ferryboat, 
 named the "John G. Carlisle," which plies from Ellis Island to 
 
AMERICAN CHRISTIANITY AND THE COLORED PEOPLE 285 
 
 the Battery, and which in 1903 brought across 823,000 emigrants. 
 To meet these incoming millions, to assimilate them into our social 
 and national life, is a tremendous problem for the Churches of 
 America. 
 
 But the problem to which I wish especially to address myself is 
 the attitude of American Christianity to the people of color in our 
 country. I live in the far South. I live in what is known as the 
 Black Belt, and I speak therefore from a lifelong residence and 
 with a heart of love for my brother in black. I am proud of the 
 record of my own Church. Over the missions established in the 
 olden time a cloud of glory hovered by day and night. Hundreds 
 of our noblest men devoted their lives and energies as missionaries 
 to those people in the humble cabins on the great plantations. In 
 the city of Columbia, S. C, on a modest marble shaft marking 
 the resting place of Bishop William Capers is this inscription: 
 "The Founder of Missions to the Slaves of Carolina." With his 
 own pen he wrote a catechism to be used for their instruction in 
 the schools and in their cabins. The names of Bishop Capers and 
 of James 0. Andrew and Lovick Pierce and other noble spirits will 
 be spoken with reverence to the latest generation, because of the 
 services they rendered to our brethren in black in those Southern 
 parallels. And my prayer is that the spirit of those noble men — 
 and as I call their names I instinctively look up and say, "My 
 Father, my Father, the chariot of Israel, and the horsemen thereof' 
 — my prayer is that a double portion of their spirit may abide with 
 their sons in the South. I believe in a Gospel that is perfectly 
 adapted to human needs under whatever sky or color of skin. I 
 say here, because I have said it at home, that I have scant respect 
 for a so-called Christianity that would canonize one man for going 
 to Africa and ostracise another for doing the same work here at 
 home. As Canon Wescott has said, the Gospel of our Lord is 
 adapted to all men, to the whole of man, to all races and to all time. 
 Having visited the various mission fields of the world three times, 
 China and Japan, and extended my observations to all lands, I come 
 home with stronger faith in the power of this Gospel to uplift the 
 planet and save the nations. 
 
 Will you allow me, brethren — as I know my brethren from my 
 own section, and especially my brethren of color, will do — to make 
 one or two suggestions. The first is to cease wrangling about who 
 was most responsible for the institution of slavery. In an acri- 
 monious wrangle over history we may neglect present duty; for. 
 
286 CHURCH FEDERATIOy 
 
 after all, the only difference between you and us on the subject of 
 slavery was the difference between father and grandfather. My 
 father was a slave owner, and so was your grandfather! In the 
 second place, it is idle for us to speculate about the future of our 
 brethren. Whether or not they will reside in larger number in 
 those beautiful parallels where I live, or whether they shall be 
 scattered over the great territory of America, or as some advocate — 
 an idle dream, I think — their deportation, I know not. But I 
 know this, that we ought to do immediate duty, and immediate 
 duty is their Christianization and their Christian education. 
 
 You will allow me modestly to suggest again that it is not wise 
 for non-residents to too severely criticise the white neighbors of 
 the black brother. You make it too hard for him whose condition 
 is already tragical, and whose condition is pathetic; you make it 
 too hard for him. I see the President has said — and therefore it is 
 true, for I believe almost anything he says — that the solution of the 
 so-called problem is with the South. In my judgment it almost 
 sinks into insignificance in comparison with the problem of the 
 congested foreignism in the great cities of our country, for these 
 people are natives of our soil, they love our country, are true to 
 its institutions, love our Lord, believe absolutely our Bible — ^no 
 man in this audience ever saw a negro skeptic ; though they some- 
 times believe too much, they believe absolutely — speaking our 
 language, and are true to the spirit of our Protestant religion. T 
 say that that problem sinks into insignificance in comparison with 
 the problem of the ignorant, congested foreignism in the great cities 
 of our country. 
 
 (The Chairman informs me that I have only two minutes more. 
 And I have only just started.) Let me say that the political and 
 social phases of this question had best be left to the people who 
 alone are going to solve them. Now, as to the duty of the Church. 
 First, we should so inform and inspire the spirit of the entire nation 
 — and I am speaking now to the united churches of America — 
 aft to enthrone and stistain the majesty of the law. When its sanc- 
 tions are not regarded and its mandates are not respected the very 
 foundations of social order would become insecure. I give it as 
 my judgment that no crime, however dreadful, is any justification 
 for a resort to lynch law. I have no respect for the mob spirit, even 
 under the guise of religion, that would smash a Kansas saloon. 
 Again, we should assist our brethren in their Christian education. 
 Ignorance is a cure for nothing. They can receive this instruction 
 
AMERICAN CHRISTIANITY AND THE COLORED PEOPLE 287 
 
 as well as we. There have been great mistakes made. My theory 
 respecting their training is this: The rudiments of an education 
 for all, and industrial training for the many, and a collegiate train- 
 ing for the few who are to be the teachers and leaders of their 
 people. 
 
 There are several other points that I did wish I could make, 
 coming from my heart as a man of the South and living with my 
 neighbors, and loving them, as they well know. 
 
 My appeal to the Churches of America is, give your sympathy 
 to these people. They are not going to be much else but Methodists 
 and Baptists, but you had better help them. 
 
 I shall never forget the visit I made some years ago to the city 
 of Jerusalem. In the morning I worshipped in a church on jMount 
 Zion and received the Holy Communion from the hands of an Epis- 
 copal clergyman. In the afternoon several ministers and myself 
 concluded that we would walk over the Mount of Olives and spend 
 an hour in the village of Bethany. We passed out St. Stephen's 
 Gate and by the Garden of Gethsemane, and instead of taking the 
 Hosanna road to the right, we went right up over the mountain 
 pathway which the Saviour always trod. Wlien we were about half 
 way up the mountain strange sounds fell upon my ears; the deep 
 toned bells of a church began to ring out the hour of Christian 
 service, and then the tower of the mosque of Omar began to send 
 out the weird notes of the muezzin, and then the martial notes of 
 a Turkish bugle in the barracks joined the strange medley, and 
 over the crest of the hills and back from the rocks the sounds 
 seemed to be echoed into a perfect harmony and fell upon my ears 
 as entrancing music. I instinctively uncovered in that presence 
 and said, ''0 God, so may it be in some sweet Sabbath afternoon of 
 the coming years. The Olivet of our Christian faith may resolve 
 all the discordant notes of earth into perfect and eternal harmony." 
 
DISCUSSION 
 The Rev. Charles R. Watson, D.D. 
 
 Federation to be effective in foreign missions, needs to be 
 international. In many fields, American missions labor alongside 
 of British or Continental missions, and American Inter-Churcli 
 Federation does not fully meet such a situation. An International 
 Inter-Church Federation is required. Federation also calls for 
 organization through which it may act. Without that, it will 
 lack life and power. 
 
 There are several directions in which the foreign missionary 
 enterprise can be helped by active, organized Federation. First, 
 Federation will emphasize the solidarity of Christianity. In travel- 
 ing through different Mohammedan lands one is constantly being 
 impressed with the solidarity of that false faith. There are sects 
 even within the pale of Mohammedanism. Nevertheless, the es- 
 sential solidarity of Mohammedanism asserts itself at every point 
 of contact with the outside world. While Christianity possesses 
 a real, though spiritual, solidarity, and while I believe this soli- 
 darity is measurably felt by the non-Christian world, yet it could 
 become a mightier power if there were some federative organiza- 
 tion to serve as the visible exponent, as the conserver, and as the 
 executive of what is now largely intangible and often unrecog- 
 nized. 
 
 Second. Federation would make it possible to evolve and 
 carry out many clearly defined missionary policies. Take, as an 
 illustration, the policy of self-support. It can be seen that in- 
 sistence on such a policy is at best trying, but the policy is en- 
 tirely defeated when an adjoining mission, in its eagerness to 
 secure a worker, offers a salary of irresistible attractiveness. As 
 with this policy, so in many other instances federation would 
 be of great help. 
 
 Third. Federation will enable us to conduct a strategic mis- 
 sionary campaign. To divide and assign spheres of influence and 
 operation would be a first blessing of Federation. The value of 
 this is evident at a glance and has been repeatedly emphasized. 
 Beyond this, however, there is abundant room for strategy in 
 the development of missionary work, and especially in the location 
 of missionary institutions. What wonderful gain in economy, in 
 
REV. WALTER LAIDLAW, Ph.D. 
 
 REV. EDWARD TALLMADGE ROOT 
 
 REV. ALFRED WILLIAMS ANTHONY, D.D. REV. J. WINTIIRUP IIEC;EMAN, Ph.D. 
 
WORLD-WIDE EVANGELIZATION 289 
 
 efficiency, in momentum, is secured as each mission, instead of 
 aiming at an impossible self-sufficiency, strives to contribute to 
 the Federation of Missions along those lines which constitute its 
 own special talent and opportunity. 
 
 Fourth. I should like to emphasize the great opportunity 
 there will be in Federation to hasten the actual accomplishment 
 of the task of world-wide evangelization. As yet we have only 
 played at missions. Our ideals and conceptions have been at fault. 
 We have failed to grasp the one great purpose of our existence 
 and of all of our organization. This aim is to make Christ known 
 to the world. We have become engrossed in other worthy, but 
 stni less important, occupations, pertaining largely to local or 
 denominational interests. Federation ought to bring us to a 
 fuller realization of the great aim, the supreme purpose of our 
 existence. 
 
 We have also been remiss in the performance of known duty. 
 Federation ought to correct this, as "iron sharpeneth iron, so a 
 man sharpeneth the countenance of his friend." We have hid 
 behind the indefiniteness of our responsibility. Federation, by the 
 assignment of territory, will remove such excuses and lay at the 
 door of each Church the responsibility for a given field. 
 
 We have been spasmodic, unstatesmanlike in our efforts to 
 evangelize the world, neither hoping for the actual accomplish- 
 ment of this work, nor planning our work on a scale or at a rate 
 which would warrant the hope of a fulfilment of our commission. 
 As Mr. Converse has said, "When business men apply the same 
 energy and intelligence to the work of the kingdom which govern 
 in their commercial ventures, then the proposition to evangelize 
 the world in this generation will be no longer a dream." 
 
 Federation is a promise that this energy and intelligence are 
 to be applied to the Church's great work of evangelizing the 
 world. 
 
DISCUSSION 
 The Rev. John P. Peters, D.D. 
 
 Mr. Chairman and Brethren: 
 
 I see this is put down as a "discussion" on the topic of "A 
 United Church and Home and Foreign Missions." Now I feel a 
 little embarrassed in entering upon a discussion where I agree with 
 ail that have spoken, and when I take up the topic itself and seek 
 to make out of it a discussion I feel as one of my friends said he did 
 when, having been invited to attend a debating society in a town in 
 Central New York, he found the society soberly discussing the ques- 
 tion: "Is it the egg which produces the chicken or the chicken 
 which produces the egg?" I have not the slightest doubt that if 
 the Church were united home and foreign missions would receive 
 an impetus greater than they have ever received before. On the 
 other hand, I have no doubt that if every Christian body were doing 
 its share in home and foreign missions there would be to-day a 
 united Church of Jesus Christ. 
 
 I am going to speak to you of small matters relatively, of the 
 impression made upon me by one or two things which I myself saw 
 some three years ago in a visit to Palestine. We were in one of the 
 mountain towns, about 4,000 feet above the level of the sea, a place 
 where missionaries often come in hot weather to get a little fresh 
 air, so it chanced that besides the local missionaries, Scotch Presby- 
 terian and Church of England, there were at that time in the town 
 two Roman Catholic missionaries, a representative of the American 
 Presbyterian mission, and one or two representatives of independent 
 missions. We were entertained in the house of the Scotch Presby- 
 terian missionary. As we came together we realized that our 
 gathering was more than a mere social gathering. We could not all 
 speak the same language, but we all felt the unity of our Chris- 
 tianity. Those things which at home separate us one from another 
 had vanished here, and the reality of Christian unity was brought 
 home to us very pointedly. 
 
 That was one experience. I have instanced it because before we 
 came together there was a certain prejudice of some against others, 
 a certain feeling, which I know exists oftentimes even in the mission 
 field that our union in Christ was far off and unreal. Fortunately 
 there were in that town those who as a result of experience had 
 outlived old anti-Christian prejudices, and they made the meeting 
 
FRATERNAL SPIRIT AMONG MISSIONARIES 291 
 
 possible. The Scotch Presbyterian missionary who resided there 
 told me that one of his best friends, and the principal spiritual 
 guide of the entire district, was one of the Roman Catholic mission- 
 aries present. I had already found that this Roman priest did 
 indeed seem to be imbued in a singular degree with the missionary 
 spirit and with the power of the Holy Ghost. 
 
 Seventeen years ago I made my first visit to Constantinople. I 
 confess that when I first came in contact with the missionaries there 
 it was with a certain prejudice. I looked on with considerable dis- 
 trust at men proselyting from the ancient Christian Churches of the 
 country in the interests of a sect. I had not been long among them 
 when I came to feel that they and I were brothers in every regard, 
 and that anything I could do to further their work I would do with 
 all my heart and soul. I found that because of them and their 
 work the name of America was held in honor throughout Turkey, 
 even beyond those regions where the work of the American mission- 
 aries was known. The reason was plain. The people from Amer- 
 ica whom the natives met and with whom exclusively they asso- 
 ciated the name and idea of America were most highly educated, 
 cultured, unselfish and full of spirituality. Consequently the great 
 mass of the people of the country knew Americans from their best 
 side only. I found that when I supposed I was where no American 
 had ever gone, the honorable name and reputation of America had 
 preceded me, thanks to the grand work done by the American mis- 
 sionaries. Further, I found that the missionaries themselves, so 
 far from being sectarian, had come to realize in a very high degree 
 that the unity of all Christians was the right thing. They were 
 preaching the Gospel of Christ, not proselyting for a sect, and their 
 preaching and teaching were actually reforming the ancient 
 Churches from within. I found these missionaries so broadminded 
 and spiritual that I was constantly learning from them. That was 
 the experience which I had first ai Constantinople, and it was re- 
 peated wherever I went among missionaries until I came to feel 
 that their catholicity and spirituality were due to the fact that 
 these men were doing missionary work, and that through that mis- 
 sionary work the realities of the Gospel of Jesus Christ had come 
 home to them. 
 
 I do not mean to discredit honest doctrinal differences, but I 
 do mean to say that when one comes in contact with the real work 
 of Christ in the world he seems to rise above those details which 
 divide us into sects at home. I found that wonderfully expressed 
 
292 CHURCH FEDERATION 
 
 on one occasion when I was out on the other side of the Jordan. 
 We were not able to get any water to drink. The people were ask- 
 ing exorbitant prices for water, until there came to my rescue a 
 Eoman Catholic missionary, who had gone there and settled among 
 those savage people in order to show them what civilization meant. 
 I stayed a while with him and watched his work among them, and 
 when Sunday came I said to him : "My brother, if when you hold 
 your services I stay, will it not injure your work? Is there any 
 way in which you can admit me to mass ? I will do anything I can 
 to show them that our Christianity is one." He put his arms 
 around my neck and said : "My brother, in America or in Europe 
 I suppose we should be conscious of a wide difference between us, 
 but here, when I see this degradation around me, this misery, this 
 ignorance, and realize what we are fighting against, I know no dif- 
 ference. You and I are one." 
 
 That is the way foreign missions are affecting the Church, and 
 to a large extent the same is true of our home missions here in this 
 city, for instance. 
 
 My time is up. I cannot draw my conclusions and make my 
 point. You must do that for me. 
 
 DISCUSSION 
 The Rev. William Walton Clark 
 
 Eight stirring addresses from as many different denominations 
 on one subject consecutively is enough to tax the patience of any 
 audience, but looking into your cheerful faces now I find that 
 you have arrived at that point of which Dr. Buckley spoke yester- 
 day afternoon, where you have "got to your second wind," and 
 I presume feel something like the Irishman who was sentenced 
 to death and the judge gave him the option of choosing between 
 hanging or electrocution, and he said, "I'll take elocution." 
 
 The president of our board was to have addressed you, but 
 unfortunately he is ill and he has just asked me to take his 
 place. We represent the Keformed Church in America. One of 
 our ministers two months ago was in England attending the 
 Torry-Alexander meetings, and just before the session Dr. Torry 
 
COMITY IN MISSIONARY WORK 293 
 
 introduced him as "a reformed minister from the United States/' 
 and one of the brethren whispered to the doctor and said, "What, 
 was he — a hard drinker?" But when the time came for the ad- 
 dresses in the great auditorium, Dr. Torry thought he would not 
 make that mistake again and so he said, "I have great pleasure in 
 introducing Eev. Dr. Martin from the United States. He be- 
 longs to the same church that President Roosevelt belongs to." 
 So that made him all right. 
 
 You know, that many years ago the Dutch took Holland, and 
 then they came over here and took the Island of New Amsterdam. 
 Ours, then, was the first church here, the old stone church in the 
 fort. Then followed other churches of ours, and so we established 
 federation and church comity at the beginning, and we would 
 have had the whole town now if you hadn't all come in and 
 interfered with our plans. We want to make an appeal for 
 denominational comity and federation along the lines of home 
 missions, not only in the West, but in the East. The great thought 
 before us is cooperation and not competition. We do not mean 
 to take up your time in emphasizing the fact that out West there 
 are often four steeples in a village where there ought to be one, 
 and six where there might be two. Out in Oklahoma there was 
 a town where we entered and built a church, and then three or 
 four other denominations came in, and we found that they were 
 not sustaining us there, and so we decided to step aside. Then 
 one day the business men of the town came together and sent 
 word to our board in New York, asking us to send our man back, 
 that they would close up their other enterprises and would sus- 
 tain our church. We sent the man back. At the next communion 
 there were thirty people who took their letters out of their trunks 
 and brought them into the church, and others united with the 
 church on confession of faith, and now they are building a larger 
 church. That is the kind of spirit that we want to see mani- 
 fested. In other fields we have withdrawn when we have found 
 the ground occupied. 
 
 There is a town in Minnesota which had three church edifices, 
 but none of them had a minister. It was rather a tough place, 
 and clergymen did not want to go there; but we had a brave 
 man in Michigan who said he would go there and open the 
 church. Most of the people in the town were Germans, and there- 
 were some Hollanders. So he preached in German in the morn- 
 ing, in Holland-Dutch in the afternoon and in English at night. 
 
294 CHURCH FEDERATIO^N 
 
 The people liked the man and they crowded the large German 
 church. Many denominations united in this one church. I 
 remember I was up there one Wednesday night when the building 
 was crowded, and we had a tri-lingual service. The minister 
 gave out the hymn in German, read the Scripture in Holland and 
 I made the address in English. We got along nicely and every- 
 body looked happy. Then I said to him, "Let us see if we can- 
 not have a tri-lingual Doxology." He said, "All right, we will try 
 it." The Germans were on the right side and the Hollanders on 
 the left side, while the English were in the middle. The minister 
 repeated the Doxology in all three languages and said, "Brethren, 
 now sing as you never sang before; I want you to do your level 
 best." Then, turning to the organist, he said, "Pull out all the 
 stops and play in all three different languages." That was done 
 and the Doxology began. The English singers were drowned 
 out; the Germans sang with a great volume of sound, as Germans 
 can; but the Hollanders, as j^ou know, are very fond of a long 
 meter, and the Doxology is the longest kind of a long meter, 
 and there was no use of the Germans beginning the second line 
 until the Hollanders had finished the first — everything comes to 
 him who waits — and we finally got there, and lifted off the roof 
 to a *Traise God, from whom all blessings flow." It was grand; 
 for we saw a united church, composed of several denominations 
 and several nationalities, served by one faithful man — a practical 
 illustration of denominational comity, true church federation, and 
 it is for this that this Convention stands. 
 
PRESENT PRACTICAL WORKINGS OF 
 FEDERATION 
 
OPENING ADDRESS 
 The Rev. David H. Bauslin, D.D. 
 
 Brethren of the Conference: 
 
 If a man who has made a very inadequate induction into the 
 facts pertaining to the case were asked. What is the primary and 
 fundamental need of our country at this hour ? I think that there 
 could be but one response — that the primary and fundamental 
 need of our country is salvation. Before leaving this country, not 
 a great while ago, Dr. Campbell Morgan, who, in my judgment, 
 represents what is best in the preaching in our language in this 
 generation, said that he had come to have but very little confi- 
 dence in methods of reform that proposed to proceed upon lines 
 outside of and separate from the organized Christian Church. 
 This testimony is true and faithful. The primary need of our 
 country, my friends, is salvation, and the impulses of both re- 
 ligion and patriotism should move us to accord to every cause and 
 force that will oifer that salvation permanently and practically, 
 surely and adequately, our ardent and generous support in its 
 administration. I take it that it is this purpose primarily that 
 has called us together as the representatives of the evangelical 
 churches of this country at this time and place. 
 
 Our country, I say, needs salvation. It needs to be saved from 
 that crude infidelity that has been associated in a variety of forms 
 with the vulgar names of the French Voltaire and the American 
 Thomas Paine, to whom nothing at all was sacred. Our country, 
 too, needs to be saved from the false lights of what seems to me 
 to be a miasmatic rationalism, which would diminish and take 
 away the forces of evangelical Christianity from our Churches and 
 country. Our country likewise needs salvation from that utili- 
 tarian expediency which it is thought to substitute in our country 
 for a sound and a comprehensive and a sanely constructed system 
 of morality. Our country also needs to be saved from godless or- 
 ganizations and from the dreadful havoc of that unregulated in- 
 dividualism that prevails so largely in our borders. It needs 
 also to be saved from that commercialism and that mammonism 
 which dominate so much of the life of our country at this hour, 
 and which are so regretfully prevalent in our borders, both of 
 which serve to corrupt both conscience and intellect, as well as to 
 depress human affection. We need likewise in our country, my 
 
298 CHURCH FEDERATION 
 
 friends, to be saved from the discordant note of that socialism 
 which, whether it prevails on the prairies west of the Mississippi 
 or in the great centres of population east of the Alleghanies, is 
 the same destructive force and the same discordant note in our 
 national life. We need to be saved from that anarchism which 
 is preached sometimes in the mining camps upon the frontier 
 and sometimes in socialistic halls in the eastern sections of our 
 country. I say that the primary need of our coimtry at this hour 
 is salvation, a salvation that is permanent and abiding, and it is 
 that which is offered through the administration of the means 
 of grace in the Christian Churches represented in this body. 
 
 We are here this afternoon, my friends, to consider some of 
 the worked out results and some ocf the manifest effects of united 
 work along these lines of offering to the country an adequate, 
 a safe and permanent salvation. And permit me to say that the 
 country needs not a bogus salvation, but a real redemption from 
 the forces which decimate our life. Wherever those forces mani- 
 fest themselves dangerously in our extensive domain — and to 
 many "of them our attention has already been directed in the 
 meetings of this Conference, and our attention will be directed 
 subsequently to some others of them — wherever they are there is 
 our point of contact as the representatives of the Christian 
 Churches of this country. There is our enemy, and it is our duty 
 to hang upon the flanks of that enemy, to fire from every bush 
 and every rock until the forces of evil are chased permanently 
 from the field and the forces of righteousness represented in this 
 Conference are enthroned in the life of this great country, which 
 we love so dearly and cherish so warmly. Unless this be the case, 
 and unless a permanent salvation is offered to the country, such 
 a? comes through the ministration of the evangeUcal Churches, 
 then, my friends, certainly we shall find that at last, like the 
 Hebrew athlete, strong and blind, our strength shall have slipped 
 through our hands and we shall be left powerless, possibly even 
 grinding in the mills of the Philistines. 
 
 We are to have presented to us in the topics of this afternoon 
 some of the worked out results along the lines of cooperation 
 being discussed in this Convention, the consideration of which has 
 called us together at this time, and it is my pleasure to introduce 
 to you the speakers, who shall come to you with somewhat of tlie 
 authority of specialists upon this important topic which is to 
 claim our consideration at this hour. 
 
TEN YEARS' FEDERATIVE WORK IN NEW 
 YORK CITY 
 
 The Rev. Walter Laidlaw, Ph.D. 
 
 I am asked, Mr. Chairman, to compress into twenty minutes 
 the history of ten years — a decade in which the following things 
 have been done: 
 
 Twelve churches of six communions located through interde- 
 nominational investigation and federative recommendation; im- 
 proved housing of God's children in the tenements forwarded; a 
 people's park put on the map, perfectly appointed, by the combined 
 petition of the Christian churches, Protestant and Catholic, of the 
 West Side's densest neighborhood; summer playgrounds for chil- 
 dren made a part of the municipality's budget and activities; half 
 a dozen kindergartens for various races opened in churches and 
 elsewhere; two vigorous settlements, applying the social Gospel of 
 Jesus, put into operation; the crippled children of the city given 
 attention by both Christians and Jews; a cooperative parish sys- 
 tem, for neighborhood visitation, vigilance and ministry, developed, 
 tested, and now about to be applied to a borough with over one 
 million people; special summer work for children, involving relig- 
 ious and moral instruction, opened in the churches of six denomi- 
 nations, at fourteen centres, and so tested that in succeeding years 
 it will be carried on on a much wider scale; and, as a result of the 
 planning of this work and the working of these plans, the formation 
 of similar federations in other American cities ; and the institution 
 of a national committee to forward federative organization all over 
 the land. 
 
 I am asked, Mr. Chairman and brethren, to tell this story in 
 one-third of an hour. Brevity is the soul of wit in some things, but 
 in the writing of history it may be a source of woe and wrong. 
 
 Even at the risk of truncating my already limited time, I wish 
 to bear testimony to the value of the work of the Evangeli- 
 cal Alliance in the United States, in bringing to pass increasing 
 cooperative conviction and action in our country. Dr. Josiah 
 Strong has been a prince of power in diagnosing American condi- 
 tions, and summoning the Churches of our country to rally round 
 the banner of a common service to their communities. But for an 
 
 299 
 
300 CHURCH FEDERATION 
 
 incident in the history of the Evangelical Alliance, in 1873, for 
 which neither he nor any of the chief authorities of the Alliance 
 was responsible, the work of the Alliance might have had a larger 
 actual issue. The essence of that incident was the mistake of not 
 limiting the concern of the Alliance to unity in work alone. 
 
 The Chickering Hall Conference of 1888, though it did not 
 issue in permanent Federation in this city, imdoubtedly had more 
 to do with the creation of the present City Federation than any 
 other movement mentioned in this presence. The reason why its 
 plans failed was the lack of preliminary investigation to discover 
 whether the Oswego method of cooperation, developed by the late 
 Dr. Frank Russell, was adapted to the facts of this city. Oswego 
 is an American city, comparatively; its percentage of Protestants 
 high ; its people live in the town the year round to a larger extent 
 than New Yorkers; and every one of these conditions was against 
 the success of the Oswego plan of visitation in New York. 
 
 But the seed sown by the Chickering Hall Conference was to 
 bring forth from honest hearts thirty, sixty and an hundred fold. 
 
 Even before the Chickering Hall Conference was held, Mr. 
 Robert Graham, Secretary of the Church Temperance Society, had 
 made a careful study of a section of New York, and put into appo- 
 sition, in a pamphlet entitled ''New York City and Its Masters," 
 printed in 1887, the comparative number of uplifting and down- 
 pulling agencies in a large section of the city. Following this, in 
 1894, Mr. Graham published a second pamphlet, based on materials 
 which had been accumulated through the generous support of the 
 Right Rev. Henry Y. Satterlee, D. D., Bishop of Washington, then 
 rector of Calvary Protestant Episcopal Church. This pamphlet 
 was entitled "Social Statistics of a City Parish," and dealt, in the 
 main, with "St. Augustine's Cure," on the Lower East Side. 
 
 In this investigation a great deal of the later work of the Feder- 
 ation of Churches and Christian Organizations in New York City 
 was prophesied. Mr. Robert Graham, in fact, became the chairman 
 of the Federation's Conmiittee on Investigation in this city, and 
 remains a member to this day. 
 
 In June, 1894, Dr. Devins formed the "Federation of East Side 
 Workers" to increase the efficiency of philanthropic work south of 
 Fourteenth street and east of Broadway, "by a careful study of the 
 needs of the people and by organized cooperation." 
 
 The Federation of Churches, in its very first publication, used 
 many of the maps issued by Mr. Graham in 1887, and the Feder- 
 
FEDERATIVE WORK IN NEW YORK CITY 301 
 
 ation of Churches was independently projected in the very same 
 year as the Federation of East Side Workers. 
 
 At the autumn meeting of the Alumni Club of Union Seminary 
 Dr. J. Winthrop Hegeman started a Federation, including 
 Churches, as such, in its membership, a plan now so developed that, 
 while each Church and Christian organization may have three people 
 present at a Federation meeting, to take part in debate, each Church 
 or Christian organization has only one vote. 
 
 The minutes of the Union Seminary Alumni Club, November 
 18, 1894, contain the following record : 
 
 llth Private meeting of Club— 82 members and guests present 
 
 Resolutions presented by J. W. Hegeman: 
 
 ''Resolved, 1. That a committee be appointed to consider the prac- 
 ticability of organizing a federate council of the Churches of New York 
 City for the purpose of so applying the Gospel to every human need, 
 and of so readjusting and directing its agencies, that every family in 
 the destitute parts of our city shall be reached. 
 
 "2. That this committee consist of one member from each of the 
 denominations represented in this Club. 
 
 "3. The committee be instructed to report as soon as possible." 
 
 The resolutions were adopted. 
 
 This committee, after its actual appointment, took counsel with 
 Dr. Devins and several others, but that its work lay genetically 
 close to the efforts of the Evangelical Alliance is shown by the 
 presence of the name of Dr. Frank Eussell among its members. 
 
 Let me now hasten to speak of the motives, membership, man- 
 agement, methods, results, and the to-morrow of the Federation of 
 Churches and Christian Organizations in New York City. 
 
 New York is to be the largest urban centre of the world within 
 fifteen years. There will be, by 1930, over eight million people 
 within nineteen miles of its City Hall. In the ten years 1890 to 
 1900 the city added more population than the whole population of 
 London in 1801. People with their eyes open saw this increase 
 in progress in the decade when the Federation was started. They 
 saw another thing: that New York proportionately had more for- 
 eigners than any other large American city; whereas from 1860 
 to 1890 the interior cities of the country were proportionately more 
 foreign than New York or Boston. By 1900 New York's foreign- 
 bom had grown to exceed all the foreigners of Boston, Baltimore, 
 Philadelphia, Chicago and St. Louis put together, and New York 
 
302 CHURCH FEDERATION 
 
 at the same time was in percentage more foreign than any of them. 
 A composite portrait of New York in 1900 shows that people of 
 German and Irish parentage make up two-iifths of its population; 
 that German-derived people outnumber the native whites bom of 
 native parentage; and that the Eussians, Austro-Hungarians and 
 Italians almost equalled the population of pure American descent. 
 The immigration from Russia at the port of New York, 1900-1905, 
 has been over 700,000, and from Italy nearly 900,000. 
 
 Only one of New York's seventy-seven (77) political subdivisions 
 is under 20 per cent, foreign. There is one political subdivision 67 
 per cent, foreign born, and in that district there are not two people 
 in a hundred of pure American birth and parentage. It has 72,135 
 people. 
 
 Maps showing the density of population and percentage of 
 foreigners in the population prove that the foreign and congested 
 districts are identical. The cit/s densest district has 735 people 
 on each of its 98 acres. People the whole area of Greater New 
 York as densely, and it would have over 150,000,000 population. 
 People all of Greater New York as densely as the Lower East Side, 
 383 to the acre, and every man, woman and child in the United 
 States, and half the Filipinos, could be held within the legal limits 
 of the city. 
 
 The Eussian districts of the city are the most foreign and the 
 most dense. Blame not the brethren of our Lord that they are 
 herded together. The un-Christian conduct of the Christian over- 
 seers in Dutch days compelled them to live together as early as the 
 second quarter of the seventeenth century, and there are not houses 
 enough in New York to-day to hold its people comfortably. 
 
 Not until the city taxes every unimproved square foot of land 
 up to its market selling values, highest notch, will the unoccupied 
 spaces within our limits be covered with roof -trees for the children 
 of God, whose primary wants are shelter, raiment and food. 
 
 The sources of American immigration, 1890-1900, were coun- 
 tries different from those which gave our nation its imported Chris- 
 tian creeds and communions. New York in 1900 held 12,000 less 
 people from Northern Europe than in 1890, while from Italy, 
 Austro-Hungary, Eussia, Turkey and Greece it had and held 
 303,000 more. 
 
 There are 6,300 people per Protestant church on this island 
 to-day, and 3,600 per church in Brooklyn. In 1895 the problem 
 before us was to produce a plan for the effective cooperation of 
 
FEDERATIVE WORK IN NEW YORK CITY 303 
 
 these churches. We suspected at the outset that there were thou- 
 sands of churchless Protestants in our city; we did not know till 
 last year that there are over a million. We realized the necessity- 
 of preserving faith in the living God in every Jewish heart, for 
 the issues in this commercial city are between God and Mammon 
 as much as between bare atheism and Christianity, or between Uni- 
 tarianism and Trinitarianism. 
 
 The membership of our Federation has from the first been 
 open to all churches and organizations working for Christian pur- 
 poses. The Children's Aid Society, for instance, was one of we 
 "Christian Workers" invited into membersliip. Manifestly we 
 could not ask what its creed was, for it had, and has, none, thoiish 
 it has, at the heart of its work, Christ's code of child-saving : "Take 
 heed that ye despise not one of these little ones." But if it sent a 
 Unitarian to represent it, could we refuse him? Manifestly a 
 Federation of Churches and Christian Workers must be formed on 
 the broad foundation of the realization of Christ's purposes. 
 
 On the other liand, we have declined to exclude the word "Chris- 
 tian" from our title, believing, without the peradventure of a doub':. 
 that He in whose name the annals of the world are recorded will h 
 the centre and the splendor, in His matchless and Divine manhood, 
 of the Golden Age of the world. 
 
 The management of our Federation at first was denominational : 
 a clergyman and la^Tnan from each leading communion to comprise 
 a Council. The scheme had the beauty of a golden cable, but the 
 strength only of a rope of sand. The Council often adjourned for 
 lack of a quorum of five, and the Executive Committee had to 
 change the by-laws and become themselves members of it, to the 
 end of doing actual Federation business. 
 
 On the advice of Mr. William E. Dodge, we did away, in 1901, 
 altogether, with direct denominational representation. The Feder- 
 ation was then incorporated, and it is controlled by a Board of 
 Directors affiliated with Churches and Christian organizations in 
 the actual membership, each such Church and Christian organization 
 having one vote. Mr. Dodge possessed the spirit of Emerson when 
 he said : "Of no use are the men who study to do exactly as was 
 done before, who can never understand that to-day is a new day." 
 Though President of the Evangelical Alliance, he hailed and 
 heartened the work which ascertains the facts of neighborhoods, pre- 
 scribes after diagnosis, not before, and calls into cooperation all 
 Churches and all organizations loving men and serving Christ 
 
304 CHURCH FEDERATION 
 
 through serving men. The banner of the Evangelical Alliance was 
 a com men belief. Mr. Dodge frequently told your speaker that 
 the banner of Federation should be a common service. 
 
 See illustration H, page 20, of "Federation," November, 1905, 
 presented to each member of this Conference, for the form we use 
 in getting the facts of neighborhoods. It includes housing, edu- 
 cational and economic conditions. When we started, New York 
 had no Tenement House Department, and the spirit of our work 
 has from the first been in sympathy with the prayer for the city last 
 night put forth at the Federation of Church Clubs of the Diocese 
 of New York. 
 
 "Almighty God, who didst lead our fathers to this goodly place, 
 and hast opened to us the gate of a wide and teeming land, Be Thou 
 our sovereign Lord and Euler; Enable every race which Thou 
 hast dravm hither by Thy guiding spirit to bring its own costly gift 
 to our common life : Scourge as with whips of cords all vices from 
 among us ; Grant us wisdom to make the homes in which Thy people 
 dwell abodes of comfort : Give us prudence to purge out of this city 
 all poison of disease, and make our people strong : Enable us so to 
 adorn every neighborhood that it shall gladden our eyes with the 
 vision of beauty : Send into our streets the spirit of gentleness and 
 purity : Make our temples to be altars of Thy presence : And so exalt 
 and transfigure our civic life that all who behold it shall say. Surely 
 this is a queen among the cities of the earth : All of which we ask 
 in His name who is the righteous King; Thy Son, our Saviour, 
 Jesus Christ. Amen." 
 
 We study and tabulate housing conditions, utilizing electricity. 
 RESULTS. 
 
 The result of cooperative house-to-house visitation in a region 
 where the cooperative parish system has been actually worked for 
 six years is the reduction of the churchless from 48 to 28 per cent. 
 Let no one say to you that, if you seek the people and serve the 
 people, you cannot save the people to the habit of worship, the most 
 socializing of all habitudes, says Lowell. 
 
 *Illustration M is a Lutheran Church, put into a neighborhood 
 of 60,000, where, before our investigation, there was no Protestant 
 church. 
 
 *The speaker used an illustrated sheet, copies of which were phiced 
 in the hands of the delegates, in putting the visible results of the work 
 before the Conference. This sheet and an illustrated pamphlet, "Ten 
 Years' Federation," may be secured from the speaker, at 11 Broadway, 
 New York. 
 
REV. WILLIAM I. HAVEN, D.D. REV. JAMES B. RODGERS, D.D. 
 
 REV. BISHOP J. M. THUBUKX, D.D., LL.D 
 
 REV. J. C. GARRITT, D.D. 
 
FEDERATIVE WORK IN NEW YORK CITY 306 
 
 N is the magnificent plant built by one whose beneficence ie not 
 always advertised, in the same neighborhood, for the work of the 
 Fifth Avenue Baptist Church. 
 
 Illustration shows a group of churches and charities, among 
 them a work for crippled children, resulting from our first neigh- 
 borhood study. For detail see publication. 
 
 Illustration P shows general results from the second neighbor- 
 hood investigation — churches, model tenements, kindergartens, etc. 
 
 Q shows a church established in Brooklyn (Lutheran), shown 
 necessary for German-speaking English, and assisted by ex-Mayor 
 Sehieren. 
 
 K shows the Church of the Archangel, Protestant Episcopal, a 
 success in six weeks, in a community where Protestant Episcopal 
 work had practically closed. 
 
 S and T are churches for negroes, located through our work, one 
 of them a Moravian Church which cares for West Indian negroes. 
 
 U is the Tuskegee, a model tenement for negroes, built to atone 
 for the social injustice discovered and declared in our second pub- 
 lication; the success of this has led Mr. Henry Phipps to spend 
 $250,000 in the same neighborhood for the same race. 
 
 V shows the big block on the West Side whose discovery was a 
 potent cause in the formation of a Tenement House Department for 
 the city. It is not far from this building, Sixty-first to Sixty- 
 second street. Tenth to Eleventh avenue. It has 3,800 people, on 
 a piece of ground 800 by 200 feeet. None of its dwellings contra- 
 vened the Building Law at the time of their erection. House 
 people throughout New York's whole area densely, and we should 
 have at least 125,000,000 people in the city. The law has been 
 changed, and the area of a block permitted to be covered by a 
 building has been reduced. 
 
 W is a settlement resulting from our first study, with over 
 seventy clubs, applying the social gospel, and serving as an insti- 
 tutional annex to the churches of the neighborhood. 
 
 X is the park petitioned for in 1897 over the joint signatures 
 of Eoman Catholic and Protestant pastors in the Fifteenth and 
 Seventeenth Assembly Districts, in the following language: 
 
 "The undersigned, the pastors of the churches, and workers in 
 charities on the West Side of the city, in the Fifteenth, Seventeenth 
 and Nineteenth Assembly Districts, respectfully petition for the 
 location of a park on the Hudson Kiver (between Fifty-second and 
 Fifty-fourth streets), and herewith submit statistics justifying the 
 
306 CHURCH FEDERATION 
 
 claims of this part of the city's population upon your consideration ; 
 and your petitioners, who sign on their personal behalf, and on 
 behalf of the congregations and organizations with which they have 
 connections, will ever pray." 
 
 Y is a public bath which we assisted the Association for Improv- 
 ing the Condition of the Poor in locating. The Tenement House 
 Department can now tell the blocks without bathing facilities, but 
 until it was created the Federation was the only organization having 
 that information. 
 
 Z shows the reason why we instituted Vacation Bible Schools 
 for tenement children last summer. 
 
 Illustration AA shows a playground for children in the back 
 yard of Hartley House. A group of churches working with us 
 supported a playground together in 1900, and the summer play- 
 grounds of the city have followed. 
 
 Illustration BB shows the extent of our detailed investigations, 
 which have covered a population of 1,300,000. General investiga- 
 tions — that is to say, a compilation of everjrthing revealed by the 
 Federal, State or city government, or by the annual narratives of 
 the sixty-eight religious bodies in our city — have been annually 
 made since 1902. 
 
 CC shows the inequitable distribution of churches in Greater 
 New York, and the problem before us of organizing and assisting 
 their cooperation. 
 
 DD shows the religious and racial changes in New York in the 
 last fifty years. 
 
 EE gives the results of so organizing and assisting the churches, 
 as that cooperative visitation, vigilance and ministry shall be pos- 
 sible. We have proven that devoted churches, by cooperating, can 
 discover all the churchless Protestants of a community when there 
 is only one Protestant church to 8,000 people. We have proven 
 that such discovery results, when coupled with cooperative vigil- 
 ance and ministry, in the reduction of the churchless from 48 per 
 cent, to 28 per cent, in five years. 
 
 The institutions which we have located in five years — churches, 
 settlements, kindergartens, model tenements, parks, etc. — represent 
 nearly $3,000,000 in value. The institutions advised with infor- 
 mation, nowhere else to be had in New York, and nowhere to be 
 had for church purposes in any other city of the world, represent 
 nearly $10,000,000 more. 
 
 But the best of all is the rallying together of men who believe 
 
FEDERATIVE WORK IN THE SMALLER CITIES 307 
 
 that Christ is the Redeemer of souls and society, for a common 
 service, to make the city Christian in its conduct; and that this 
 will be done on a civic scale in our present decade is shown by the 
 fact that we are about to introduce the cooperative parish system 
 throughout the whole Borough of Brooklyn. 
 
 WORK IN THE SMALLER CITIES AND RURAL 
 DISTRICTS 
 
 The Rev. Edward Tallmadge Root 
 
 "Yes; but what can the Churches do together?" Thus replied 
 a Christian business man to an argument for Federation. This is 
 the challenge which must be met to overcome the natural indiffer- 
 ence and prejudice toward Federation as "another organization.'* 
 Wisely, therefore, is this session devoted to "present practical 
 workings." 
 
 Back of his question lies another : "Why do the Churches need 
 to do anything together? Wliy can they not continue to succeed 
 working separately, as they did during the nineteenth century?" 
 
 I reply by citing one actual case. In 1895 a Providence Church 
 reorganized and issued a prospectus : 
 
 We desire to be a church for the whole man and for the whole com- 
 munity. The work which confronts us is beyond our power to estimate. 
 Within a radius of four thousand feet live ten thousand people. To 
 these thousands we must carry the Gospel. 
 
 Ten years have passed. The church has exceeded the ratio of 
 growth of its denomination in the city. Yet it has by no means 
 realized its high hopes. The first pastor left discouraged within 
 two years. A second, after six years, had to face the objection, 
 "Our progress is too slow." 
 
 Is the case not typical, both in its ambition and in the sense of 
 comparative failure? Why, with such a spirit and such appar- 
 ently large fields, do our churches find their work so difficult? 
 
 The data gleaned from two years of the Cooperative Parish 
 System enable us to give an answer, for Providence at least. And 
 
308 CHURCH FEDERATION 
 
 these very data, please note in passing, illustrate the method and 
 value of Federation. We now know the probable religious prefer- 
 ence of the ten thousand. Non-Christians and Catholics number 
 3,500. Of the 6,500 Protestants only 520 are wholly without a 
 church preference; but the remaining 6,000 scatter among some 
 fifteen denominations and sixty churches. Only 884 choose the 
 denomination, and 280 the church in question; and of the 884, 
 60 have no choice of a church home. This being so, how many 
 did the church really have to evangelize? The 520 must be divided 
 with nine other churches whose field is within the radius named; 
 the 60 with a sister church, and of the 280 preferences 10 per cent 
 may be unknown before the canvass; 52 plus 30 plus 28 equals 110, 
 which is all that the church could hope to win, in addition to 252 
 already attached, out of each 10,000, unless — and please mark the 
 qualification — it drew away from other churches. 
 
 Is it not obvious, in the light of such facts, why Church work 
 is difiicult? The surprising thing is that there is any progress. 
 The average city church fails to win the success which apparently 
 is within its grasp^, for two reasons : its ignorance of the real fads 
 and its ignoring of other religious factors. The case cited illus- 
 trates our ignorance: the church said, "We have ten thousand to 
 evangelize" when it really could not hope to win more than 110. 
 It is an example of our sublime parish-egotism: the prospectus 
 ignored the fact that the task of carrying the Gospel to the ten 
 thousand was shared by nine, if not fiity-nine, other churches. 
 
 The remedy is equally obvious. It is now as plain as daylight 
 why the churches can no longer succeed without Federation. 
 Instead of remaining ignorant of the facts and ignoring other fac- 
 tors, each church must comprehend all the facts and cooperate with 
 all other factors. The coincidence of these two obligations deter- 
 mines the form of the cooperation. Each church must cooperate 
 with other religious factors to ascertain all the facts. The foun- 
 dation of all successful Federation is the Cooperative Parish plan. 
 This is so — 
 
 First — Because we must know the facts. Knowledge is power. 
 Power over men is gained only by knowledge of men. This is the 
 secret of the politician. Said one to me : "You are right. As a 
 member of our ward committee I would be ashamed not to know 
 every voter in the ward. When we go to caucus we know how every 
 man stands. We sit up till midnight to do it." Shall men do for 
 
FEDERATIVE WORK IN THE SMALLER CITIES 309 
 
 party what they are not willing to do for Christ? The practice of 
 these most practical of men proves the feasibility of similar knowl- 
 edge of the attitude toward religion and moral questions of every 
 man, woman and child in the community, and disposes of the 
 objection that it is an interference with individual rights. This 
 knowledge, indeed, must be gained and used with full respect for 
 sacredness of the individual conscience and the rights of privacy. 
 What is known may make it the duty of the Church to let a man 
 alone. But it cannot hope to do anything for a man till at least 
 it knows his name and address. 
 
 Second — Because the facts can be gained and persons won only 
 by persistent pastoral, personal visitation. When all in a locality 
 attended one church, neighborhood itself could be relied upon to 
 carry the majorit}^ into the church life. But when preferences are 
 so scattered that scarcely two houses in succession send forth attend- 
 ants to the same church, people evidently need ten times as much 
 looking up and looking after. 
 
 Third — Because to gain such personal acquaintance thoroughly 
 and economically a church must cooperate with all others. The 
 task is so vast, because of the numbers, and because changes are so 
 constant and rapid; and the roots and branches of the churches 
 are so intertwined that no one Church or denomination can do it 
 alone. Even in a city like Providence it requires one hundred calls 
 to discover one new family for a given church. If each visitor 
 goes only on behalf of one Church, calls on twenty-four new fami- 
 lies are wasted. If each represents all, every new family counts 
 for some Church. Moreover, if each Church sends a visitor, many 
 will be repelled from all by the constant annoyance and by the 
 apparent competition of the churches. The effect upon outsiders 
 may be imagined when the pastor of a large church in a rapidly 
 growing New England city said in his resignation : "It is hard to 
 believe that in a city like this the number that can be relied upon 
 to support Protestant churches is so small that they must compete 
 for the privilege of edifying them. Such, however, appears to be 
 the fact ; and I leave the task to any who believes it worth while." 
 Eivals the churches must not be. Then they must be members 
 one of another. 
 
 Fourth — Because any successful plan must be permanent. A 
 -spasmodic church census is of little value, because the facts are 
 
310 CHURCH FEDERATION 
 
 daily clianging, and because the churches are not prepared to appre- 
 ciate or use the mass of information which it suddenly dumps 
 upon them. 
 
 These four reasons require the permanent-parish plan, each 
 church assuming permanent oversight of a definite district, to 
 ascertain and keep up to date, in a complete religious house direc- 
 tory, knowledge of the church relationships of every family, mutu- 
 ally reporting to each other. The task is evidently immense. It 
 requires a vast amount of work. But do not the facts cited demon- 
 strate, as completely as a proposition in Euclid, that it must be 
 done? That all the other magnificent work of the churches will 
 fail without it? 
 
 We do not claim to have yet established such a plan in Provi- 
 dence. We have but been prospecting. The result of our work 
 for two years is simply this : We have demonstrated that such a 
 plan is to-day indispensable and that it is feasible. It has been 
 proved by experience that acceptable districts can be assigned, usu- 
 ally on the basis of the voting practice; that the Churches can be 
 persuaded to accept — out of seventy-six offered but four have been 
 declined ; that they will canvass, and even recanvass ; that the work 
 can be done either by volunteers or by a paid worker at moderate 
 cost ; and that results justify the effort. "The canvass was a reve- 
 lation. I knew of thirty-five; it discovered 118 families prefer- 
 ring my church" — such are some of the testimonies. In other 
 cases there is disappointment. The method only discloses the facts 
 as they are. But a negative result may be of value. One pastor 
 who finished his "parish" himself said : "I found little for us. 
 But it was as rewarding work as I ever did. I found out one thing : 
 Our church is in the wrong place." 
 
 Aside from tangible results, the whole community has been 
 impressed by this effort of the Churches to do something together. 
 A year ago we received a letter from a Catholic^ who wrote that he 
 was sceptical of any permanent Protestant unity, but gave us credit 
 for sincerity, and signed himself "An Admirer." That the impres- 
 sion is not deeper is due to the opinion expressed by one, that the 
 Churches have done what they have, not because they wanted to, 
 but because they have been dragooned into it ! "One thing is cer- 
 tain ; the Churches will never reach the unchurched until they want 
 to reach them." They must be converted before they can convert. 
 The value of the parish-plan lies in fastening the attention of the 
 Churches upon their real obligation, not to the few who happen to 
 
FEDERATIVE WORK IN RURAL DISTRICTS 311 
 
 constitute their membership, but to the entire community; and 
 therefore their obligation to work together. Some men think in 
 parishes and some in continents. This at least has been accom- 
 plished ; the Churches have been made to think as never before, to 
 think in terms of the city's need! 
 
 The parish-plan is but the foundation of Federation; but it ia 
 the indispensable foundation. Only thorough knowledge of every 
 block, its residents, evils and needs, physical and moral, will rouse 
 or guide the Churches to effective cooperation in any line. One, 
 for example, discovered an average of 350 homeless men in cheap 
 lodging-houses within its parish, and took steps at once to establish 
 a lodging-house under church auspices. Such sense of responsibil- 
 ity for a definite territory will grow until — to quote William 
 Stead's striking phrase — a church will drape itself in mourning 
 should an illegitimate birth take place within its district ! 
 
 We have spoken of the cities. But the essential features of the 
 parish-plan are equally applicable to smaller couamunities. The 
 need, indeed, is less; people are less liable to be overlooked with 
 ordinary methods. But the difficulty is proportionately decreased.. 
 Eelatively to the effort required, results are equally great. More- 
 over, in a smaller place, rivalry between the Churches is more 
 obvious, bitter and disastrous. The Secretary of the Massachu- 
 setts Civic League says that while the Churches might be the 
 strongest factor for social betterment, in most towns, because of 
 their divisions, they are themselves the cause of faction and dis- 
 cord. If nothing else is gained by it, cooperation is necessary to 
 prove that the Churches are not rivals, but members one of another. 
 Several methods have been found successful. In a village of 
 1,000 inhabitants the pastor of the one church had a house-to- 
 house canvass made; its results recorded in a card directory; the 
 territory divided into 18 districts with a secretary over each, whose 
 duty it was to report changes; and was thus able to leave to his 
 successor a photograph of religious conditions brought up to date ! 
 Several Churches can do the same, by each taking a section, mutu- 
 ally reporting. Or, like the Fraternal Council of Jamaica Plain, 
 Mass., they may employ one visitor to look after the whole in the 
 name of all. 
 
 Rural communities may still more easily be known. Where all 
 know their neighbors, a complete canvass may not be necessary. 
 On the basis of voting and tax-lists, a roll of inhabitants may be 
 made; all accounted for by any pastor, eliminated; and the rest 
 
312 CHURCH FEDERATION 
 
 assigned to Churches best fitted to look after them. One church 
 thus increased its constituency from 30 out of a possible 90 
 families, to 60, and saved itself from extinction. At the St. 
 Louis Fair was exhibited a map made by a county Sunday School 
 Association, showing every house on every road and the relation 
 of the family to the associated schools, with which, by this 
 method, it had succeeded in affiliating, at least through the Home 
 Department, 95 per cent ! In smaller communities, also, thorough 
 knowledge of men and conditions will prove the basis of every 
 kind of cooperative service. What may be done is indicated by 
 two leaflets placed in the hands of the delegates: "The Westerly 
 Way" and "Five Suggestions Made by the Diocesan Convention 
 and Congregational Association of Massachusetts." The Christian 
 League of Methuen illustrates the variety of service to the com- 
 munity which the Churches may render when organized to act 
 together. When fake insurance orders were deluding its people 
 by promises of impossible returns, the League held a public meet- 
 ing which crowded the town hall, addressed by the State Insur- 
 ance Commissioner, whose thorough exposure killed the craze. 
 By tliis act the League saved the community more than its ex- 
 penses for a century! It has recently established a Methuen 
 free-bed in the Lawrence Hospital, for which a ladies' auxiliary, 
 bringing together ladies of all the Churches — itself a thing worth 
 doing — raises the money needed a year in advance. But the most 
 remarkable thing about it is the existence of the League for 18 
 years. If this little league of five Churches, without precedents, 
 without the stimulus of a general movement, has survived and 
 served effectively for two decades, how much more successful local 
 federations may be made now that denominational conventions 
 are calling upon every community in the State to test the prin- 
 ciple of cooperation! 
 
 The beginnings that have been made demonstrate that the 
 Churches can effectively cooperate if they will ; that results justify 
 the effort; and that federate they must, if they are to meet the 
 crisis through which our religious institutions are passing. For, 
 as a leading denominational weekly says editorially : 
 
 This is the hour of their opportunity. Other organizations have 
 been taking up worli for the community which belongs to the Churches, 
 but which they cannot do separately. If they do not unite to do it the 
 power will pass from their hands. 
 
WORK IN THE STATES 
 
 The Rev. Alfred Williams Anthony, D.D. 
 
 Federation, like any new movement, may begin in one of two 
 ways. It may be a native plant, indigenous to the soil, springing 
 up because of seeds which have become insistent and perplexities 
 which must have attention. Originating in its own environment. 
 Federation may be far from perfect, yet it will be hardy ; it will be 
 adapted to local conditions, it will have roots which take hold upon 
 nourishment, it will not easily fade and die. Native stock may 
 be scraggy, but it is tough. 
 
 Or by an evangelism of ideals. Federation may come into a com- 
 munity from without, a hothouse plant, fair, beautiful, well nigh 
 faultless. Genius may have devised it, enthusiasm propagated, de- 
 votion adopted and nurtured it ; yet the exotic may lack adaptabil- 
 ity, it may not stand the storm and stress, it may fade and fail. 
 
 The Maine experiment in Federation is strictly native. It is 
 not yet perfect, nor has it ushered in the millennium. Root has 
 it, and soil. Despite some misunderstandings and some mistreat- 
 ments, it still thrives in the hard, sober sense of five denominations. 
 
 In some respects Maine is a particularly favorable field for an 
 ecclesiastical experiment. Her conditions are somewhat elemental. 
 She has comparatively few denominations. Presbyterian and 
 Swedenborgian congregations can be numbered on the fingers; 
 Episcopalians are few and scarcely autochthonous; Adventists are 
 in the smaller communities and scattered, and include at the most 
 only about eighty congregations; until recently the TJniversalists 
 were not well organized nor aggressive, and Unitarian churches are 
 found in very few communities. The leading denominations, both 
 in numbers and influence, are the Methodist, the Congregational, 
 the Baptist, the Free Baptist and the Christian. It is these five 
 which have united to maintain a common federative centre. 
 
 Maine's Church problem is almost wholly rural. There are no 
 large cities in the metropolitan sense, no single community in the 
 State having more than fifty thousand people living in urban con- 
 ditions. From the towns of Maine have been going to other States 
 and to the industrial centres a steady stream of the best New Eng- 
 land stock, leaving the country Churches impoverished. It is not a 
 
314 CHURCH FEDERATION 
 
 facetious remark, made once by Dr. Josiah Strong in naming the 
 cities of Maine, to mention among them Boston, New York, Chicago, 
 Minneapolis and San Francisco, for Maine people in large numbers 
 reside in all the large cities of the country. And behind this out- 
 pouring stream are left vacant places, especially in the Churches; 
 for of the numbers annually coming into the State to run her mills, 
 fell her trees and till her soil comparatively few replenish the Prot- 
 estant population. 
 
 An increasing foreign population, the fragments of Churches in 
 village and country, and sparse population in nearly all the towns 
 — these characterize the acute phases of the situation. In attempt- 
 ing to deal with such conditions it was inevitable that denomina- 
 tional agents should vie with one another in unholy rivalry for 
 meagre advantages, that denominational treasuries should be taxed 
 for the maintenance of forlorn hopes, and that sectarian rancor 
 should be engendered in some of the smaller communities where 
 only sweet Christian charity should prevail. The Christian 
 Church, broken into fragments, appeared in wasteful strife. 
 
 A Methodist pastor was the first to suggest a practical way out. 
 Appointed fraternal delegate to the State Congregational Confer- 
 ence in 1890 and unable to attend in person, he wrote a letter 
 frankly confessing the unhappy situation and suggesting a feder- 
 ative movement. A Congregational College president caught up the 
 idea and gave it the impetus of his own personality and reputation. 
 By the Congregationalists a committee was appointed to invite a 
 conference of selected men from other denominations. That same 
 year representatives of the Methodists, the Baptists, the Free Bap- 
 tists and the Christians met with the Congregationalist committee in 
 fraternal deliberations and voted to request their respective denomi- 
 national bodies of the State to appoint delegates to a conference 
 empowered to perfect such organization as would seem to meet the 
 exigencies of the situation. The following year, 1891, four of 
 these denominations took such action, committing themselves by 
 so doing to the federative plan which might be evolved. These 
 denominations were the Congregational, the Baptist, the Free Bap- 
 tist and the Christian. The Methodist people deferred their action 
 for two years. 
 
 At the public meeting held in connection with the conference 
 of these delegates in 1891 a Free Baptist, speaking upon the theme, 
 "Cooperation: the Practical Ideal," largely formulated the prin- 
 ciples which were recognized as lying at the basis of the movement, 
 
FEDERATIVE WORK IN THE STATES 315 
 
 and his phrases were to no small extent incorporated in the state- 
 ment of principles which have subsequently stood as the formal 
 declarations of the Commission, so that the honored president of 
 Bowdoin College, who is also, and has been from the beginning, the 
 president of the Commission, could say in describing the movement 
 in a recent issue of "The Congregationalist," that it was "suggested 
 by a Methodist, initiated by a Congregationalist, formulated by a 
 Free Baptist and put in operation by the united efforts of repre- 
 sentatives of the Baptist, Free Baptist, Christian, Congregational 
 and Methodist Churches of Maine." 
 
 In 1892 the constitution and the statement of principles which 
 were drawn up by the representatives of the denominations had been 
 formally approved by four of the denominations themselves in their 
 annual business session, and the Interdenominational Commission 
 of Maine was definitely established. In 1893 the Methodists also 
 gave in their allegiance and Joined the fellowship. While indig- 
 enous, it has been of slow growth. Suggested by a Methodist, yet 
 three full years elapsed before the Methodists themselves could 
 enter the alliance. Inaugurated by a Congregationalist and from 
 the first approved by the Congregational State Conference, yet the 
 Congregationalists have more than any other denomination set at 
 naught the decisions of the Commission, rendered during the last 
 dozen years, which have affected their interests. But these are the 
 vicissitudes of all normal and hopeful developments; there must 
 needs be apparent inconsistencies and even actual retrogression — 
 occasional reversions to type, as the biologist would term them. 
 Reforms, if thorough, will be slow, and reformers must be patient. 
 The federative ideal, while to-day dominant in Maine, is neverthe- 
 less still defied by a few. It would be easy for the historian to give 
 an unsavory fame to certain denominational agents by naming 
 them, who, although their denominations are committed to the 
 plan, yet by their own official acts as agents persevere in the error 
 of the old competitive, sectarian way. 
 
 The Commission consists of sixteen members. As the Method- 
 ists of the State are organized in two annual conferences, they are 
 represented in the Commission by four members, two from each 
 conference, one appointed each year for a term of two years ; while 
 the other denominations, organized in a single State body, are rep- 
 resented each by three members serving terms of three years and 
 one appointed each year. The Commission has therefore a certain 
 fixed and permanent character. As a matter of fact but thirty- 
 
316 CHURCH FEDERATION 
 
 nine persons have served in its membership during its formal exist- 
 ence of thirteen years — six Baptists, six Free Baptists, eight Con- 
 gregationalists, fourteen Methodists and five Christians. An ex- 
 ecutive committee of five, one from each denomination, carries the 
 brunt of the work, hearing and adjudicating cases which may be 
 brought to the attention of the Commission. 
 
 During its existence of thirteen years, since organized for work, 
 the names of fifty-one communities have been entered upon the rec- 
 ords where encroachment or friction or competition of some kind 
 between the five denominations called for adjustment or adjudica- 
 tion. 
 
 Two of these cases are unique. Two new settlements, opened 
 in the wilderness by the development of previously unused water 
 powers, were booming like Western towns, and were attractive to 
 the denominations for self-expansion and aggrandizement. Should 
 they rush in to forestall one another and preempt advantages? 
 The Commission set forth a better, a Christian way. By agreement 
 one denomination was given exclusive right in one of these new 
 settlements, because it was seen to have at the outset the best pros- 
 pects of immediate success, owing to the residence there of wealthy 
 and influential members of that Church. Later, when growth war- 
 ranted, another denomination was permitted to step in, subsequently 
 a third, and then the community was declared open ground for any, 
 as its population was large enough and varied enough for all. (In 
 connection with this case occurred one of the instances of retro- 
 gression and reversal to type which seems sometimes to give a bitter 
 irony to charity. The very persons because of whom exclusive 
 right of way was given to one denomination in this town, a little 
 later, in order to make the advantage already possessed yet more 
 advantageous, caused the abortion and death, one after the other, 
 of two churches of sister denominations in an adjacent town. But 
 the spirit of comity in Maine fortunately has been broad enough 
 and strong enough to overlook affront and steadily persevere, as it 
 should everywhere, if it will pervail.) 
 
 The other community comprised at first about two thousand 
 nomadic workmen, without homes or families, in for the period of 
 construction and then to be replaced by steady employes. To meet 
 the needs of this class of men four of the denominations, through 
 their agents, erected a union chapel and maintained at common 
 expense a minister in charge for two years. When at length the 
 population became settled it was found by a census of religious 
 
FEDERATIVE WORK IN THE STATES 317 
 
 preferences that Congregationalists and Baptists predominated in 
 the community and were in sufficient numbers to warrant the organ- 
 ization of two Churches at once. This was agreed upon. The Con- 
 gregationalists and Baptists reimbursed the Methodists and Free 
 Baptists for their share of expenditure to date and began separate 
 and independent Churches. 
 
 There is at present an instance of cooperation on the part of the 
 denominations best prepared to render services, whereby in a town 
 similarly developing religious services are maintained by several 
 jointly during the formative period without determination as to 
 who finally shall reap the ecclesiastical benefits. This case, now in 
 process, as one might say, has never been referred to the Commis- 
 sion, although the officers of the Commission have privately been 
 consulted respecting it. 
 
 In twelve cases the Executive Committee has given formal hear- 
 ings to interested parties respecting the right or the wisdom of one 
 denomination, rather than another, to hold services or maintain a 
 Church in a given community. As the common law on which de- 
 cisions in such cases should be based, the Commission has formu- 
 lated the following statement of principles : 
 
 "STATEMENT OF PRINCIPLES. 
 
 "Eecognizing the evident desire of the evangelical denomina- 
 tions of Maine to do more efficient work for our common Lord, and 
 
 "Believing that the Holy Spirit is moving Christians toward 
 practical cooperation; 
 
 "We rejoice in the progress already made in this direction, and 
 desire to affirm our convictions as follows : 
 
 "I. That the churches in the cities and larger towns ought to 
 cooperate according to the plans of the evangelical alliance, or 
 others of similar nature. 
 
 "II. That church extension into destitute communities should 
 be conducted, as far as practicable, according to the following con- 
 siderations : 
 
 "1. No community, in which any denomination has any legiti- 
 mate claim, should be entered by any other denomination through 
 its official agencies without conference with the denomination or 
 denominations having said claims. 
 
318 CHURCH FEDERATION 
 
 "2. A feeble church should be revived, if possible, rather than 
 a new one established to become its rival. 
 
 '•'3. The preferences of a community should always be regarded 
 by denominational committees, missionary agents, and individual 
 workers. 
 
 "4. Those denominations having churches nearest at hand 
 should, other things being equal, be recognized as in the most ad- 
 vantageous position to encourage and aid a new enterprise in their 
 vicinity. 
 
 "5. In case one denomination begins Gospel work in a destitute 
 community it should be left to develop that work without other 
 denominational interference. 
 
 "6. Temporary suspension of church work by any denomina- 
 tion occupying a field should not be deemed sufficient warrant in 
 itself for entrance into that field by another denomination. Tem- 
 porary suspension should be deemed temporary abandonment when 
 a church has had no preaching and held no meetings for an entire 
 year or more. 
 
 "1. All questions of interpretation of the foregoing state- 
 ments, and all cases of friction between denominations, or churches 
 of different denominations, should be referred to the Commission 
 through its Executive Committee." 
 
 Twelve cases in thirteen years is a low average of friction and 
 appeal. But what has been the verdict, and how has it been re- 
 ceived ? In six instances the decisions of the Commission have been 
 acquiesced in and followed, the denominations against which the 
 decision has been given withdrawing the services complained of 
 and leaving the field to its sister denomination. This has been the 
 triumph of comity. But in six instances, just fifty per cent., the 
 decisions have been disregarded by the denomination against which 
 they have been rendered, the local difficulty has been unrelieved, 
 and the old method of strife and competition has continued. 
 In two of the six instances the Methodists have been at fault twice, 
 and four times the Congregationalists have been at fault. Of 
 course, there are extenuating circumstances. Seldom does the 
 sinner pursue his course without seeing, from his point of view, 
 some good to be obtained by his sin. The Congregationalists, not 
 
FEDERATIVE WORK IN THE STATES 319 
 
 as a body in Maine, but as individuals, find it difficult to become 
 dissociated from their accustomed idea of a Church Council and its 
 functions, when they look at the Commission. The Commission 
 to them is a Congregational Council, on larger scale, with its 
 province and powers prescribed by the call and the letters missive 
 of each separate case. It is not easy for them to remember that the 
 Commission has powers, of advice only to be sure, but powers of 
 advice larger than the mere phraseology of the appeal which con- 
 stitutes the burden of a single case. It may advise in all matters 
 which affect the relations of the denominations within a given com- 
 munity, when once that community has been called to its attention, 
 and may advise upon any of the religious conditions within the 
 community, and not merely upon those which some one happened 
 to think of when the Commission was asked to adjudicate. New 
 ideas are the hardest thing in the world to disseminate. The con- 
 servatism of custom and routine must be reckoned with. 
 
 In thirty-seven of the fifty-one cases entered on the records of 
 the Commission consultation respecting the clash of interests has 
 sufficed to relieve the strain; mere friendly conference has lead to 
 an adjustment of the difficulties. Many other cases, without such 
 mention as would justify entrance on the records, have been ad- 
 justed by the same friendly means, and in a great many other in- 
 stances still, which would elude any system of enumeration, an 
 intangible yet effective influence has gone forth from the Commis- 
 sion restraining some symptoms of unwarranted aggressiveness, 
 some acts of sectarian depredation, and maintaining an ideal of 
 fraternal cooperation which has tended to elevate very much of 
 the Church work of the State from the low level of partisan and 
 sectarian rivalry. Men fear to offend a Christian public sentiment, 
 which the Commission is recognized as embodying. 
 
 There have been attempts to enlarge the membership and the fel- 
 lowship of the Commission. Twice the Episcopalians of the State 
 have been invited to join in the federative plan, but each time with- 
 out acceptance. The Adventists this last year have, at least on the 
 part of influential individuals, thought favorably of applying for 
 admission. The original membership of five denominations, how- 
 ever, still continues. 
 
 At its last meeting, held the first of this present year, the Com- 
 mission proposed an advanced step toward what may be termed 
 reciprocity between denominations. The statement of the plan is 
 self-explanatory : 
 
320 CHURCH FEDERATION 
 
 "In our State are many towns in which are two or more- 
 churches, small and weak, because the population has moved inta 
 the cities. If these weak churches could be consolidated and the 
 religious forces of the community combined, without engendering 
 local strife or personal estrangement, the cause of Christ would be 
 strengthened, the problem of the Churches largely solved, and the 
 people greatly blessed. 
 
 "It is time for the Commission to do more than merely settle 
 questions of dispute which may arise and be referred to it; it is 
 time for it to lead with some preventive and constructive policy. 
 Hitherto our energy has been chiefly expended in crying, 'Hands 
 off!' to those who compete in rivalry and friction. Cannot we 
 emphasize and realize fraternal relations and cry, 'Hands to- 
 gether !' ? 
 
 "To this end we recommend the following policy of reciprocity : 
 
 "1. That the denominations, through the s^ipervising repre- 
 sentatives, such as State agents, home missionaries or presiding 
 elders, report to the Commission the names of towns in which a 
 union of churches may seem desirable, in order that the Commis- 
 sion may serve as a clearing house and bureau of reciprocity. 
 
 "3. That the Commission then shall consider the conditions in 
 these several towns, the constituencies of the churches and the 
 changes which would appear desirable for the best welfare of the 
 communities; and when the Commission finds that an equitable 
 exchange can be made so that in one town denomination A may 
 surrender to denomination B its Church interests, and in another 
 town denomination B can surrender an equal interest to denomina- 
 tion A, then the Commission shall recommend to the two denomi- 
 nations such an exchange. 
 
 "3. That such reciprocal exchanges shall be contemplated only 
 between those denominations which distinctly commit themselves 
 to the plan, and the interests of other denominations shall be in no 
 wise molested by recommendations of the Commission. 
 
 "4. It is recognized that this plan requires great care and con- 
 sideration in its execution, lest the prejudices and feelings of local 
 Church members be ignored and ideal states be sought which are 
 not practical. Particularly must all conscientious scruples be care- 
 fully safeguarded and good feeling and brotherly love be preserved. 
 
HON. HENRY KIRKE PORTER 
 
 REV. JAMES L. BARTON, D.D. 
 
 REV. WILLIAM P. FAUNCE, D.D., LL.D. REV. H. L. WILLETT. Ph D. 
 
FEDERATIVE WORK IN THE STATES 321 
 
 "5. This plan distinctly confesses that so-called 'union' 
 churches, while approved in some places, yet incur so many perils, 
 through their lack of associational fellowship or superior ecclesias- 
 tical supervision, through having no larger missionary interests, 
 either home or foreign, and no approved ministry from which to 
 secure pastoral care, as to be unwise organizations to encourage. 
 This plan aims at consolidating religious forces and leaving them 
 within the limits of denominational fellowship." 
 
 It is obvious that this plan aims at nothing visionary, and yet, 
 when human nature is taken into account, one knows that real dif- 
 ficulties will be encountered when attempts are made to put it into 
 actual operation. Such reciprocal exchanges may be most easily 
 expected, if at all, between the Congregationalists and the Chris- 
 tians, and between the Baptists and Free Baptists. Signs are not 
 wanting that these two pairs of denominations may cooperate to 
 this extent in the State. But the real difficulty, outside of the 
 control of leaders, will arise in the communities where one Church 
 withdraws and its constituency will be asked to unite with the one 
 which will be granted the ground. It often happens that when 
 surrenders are called for doctrinal tenets are furbished up until 
 they appear to their possessors to scintillate with the very glory of 
 the Shekinah. All problems of Church union, after all, I venture 
 to declare, will be found to rest ultimately upon the character and 
 the convictions of the lay members in the local church. 
 
 There are five distinct federative ideals before the country to- 
 day. This experiment in Maine is but one of the five. It has 
 worked out no solutions respecting the other four, though it may 
 shed, and I think does shed, light upon them all. Our thinking 
 will be clear if we distinguish the five : 
 
 1. A great Church alliance, into which all Protestant denomi- 
 nations may enter in order to present a solid front against certain 
 common foes, the foes being in some minds many, in others varying 
 with times and seasons. The Evangelical Alliance was of this 
 aature. This Inter-Church Federation may be made a permanent 
 organization of this nature. Such an organization has its excel- 
 lences and promises its rewards. 
 
 2. A real union of denominations. Bodies nearly alike are 
 drawing together. This is apparent in the Presbyterian group, in 
 
322 CHURCH FEDERATION 
 
 the Baptist group, in the Congregational group, and in the Method- 
 ist group. In New Brunswick Baptists and Free Baptists have 
 united and formed a new denomination, known as the United Bap- 
 tist. The Congregationalists, the United Brethren and the Prot- 
 estant Methodists convene next February in a General Council in- 
 clusive of them all, on a new plan of amalgamation. Other bodies 
 are seeking combinations which mean eventually a real fusion. 
 
 3. A Federation of Church forces for common objects within a 
 limited and definite area. Such federations are already in exist- 
 ence in cities like New York, Hartford and Cleveland. These 
 federations have in view chiefly ethical objects, the removal of ob- 
 jectionable billposters from public places, the suppression of vice, 
 the better enforcement of law, the gathering of statistics and of 
 information generally which will enable the cooperating churches 
 intelligently to grapple with the social and moral conditions which 
 they face. 
 
 4. A Federation whose distinctive aim is evangelistic, either by 
 way of union services or of coordinate and cooperating parishes. 
 Temporary union services have been a happy expedient often em- 
 ployed when noted evangelists have visited a community. Provi- 
 dence has entered upon a federation, which I understand to have as 
 its primary aim the evangelizing of the community through a per- 
 manent cooperative parish plan, which when perfectly carried out 
 will place every soul who will receive it under the ministration of 
 some one pastor and some one church, and every other pastor and 
 church will recognize that relation and its attendant responsibilities. 
 
 5. There is the home missionary plan of Federation. This is 
 the plan exemplified by the Interdenominational Commission of 
 Maine. It relates to the country church ; it deals with rural prob- 
 lems; it regulates the relations of denominational agencies in aid- 
 ing, planting and sustaining the weaker interests. This plan, since 
 Maine began it, has been instituted in New Hampshire, Massachu- 
 setts, Michigan, New York and on the Pacific Coast. It is reason- 
 able and workable, and, beyond the good which it may directly ac- 
 complish, it produces in those who partake of its ideals and its 
 operations a broader outlook and a sweeter, stronger spirit of Chris- 
 tian charity. 
 
WORK IN THE STATES 
 
 The Rev. J, Winthrop Heqeman, Ph.D. 
 
 Mr. Chairman and Fellow Citizens of the Kingdom of God : 
 
 The Federation of Churches and Christian Workers of New- 
 York State was organized in Syracuse under the auspices of the 
 National Federation just five years ago this week. Nine denomi- 
 nations were represented, five of which sent official delegates. 
 President Boosevelt, then Governor of the State, in a character- 
 istic address made an earnest plea for Federation. The proposition 
 before the conference was definite. Given the supreme aim of the 
 Churches to bring the spirit of Jesus into every home in New 
 York, to realize in every community the ideals and structure of 
 the Kingdom of God and to personally apply the law of love to 
 €very relation of life, how can we best effect it? 
 
 The answer to this would determine the scope, plan, method 
 and practical working of a Federation. The answer could not be 
 fully made unless the conditions which cooperating Churches 
 would be up against could be accurately known. No one knew 
 these. They would have to be worked out as we felt our way 
 along. Our history must be interpreted in the light of our pur- 
 pose to seek, first, the realization of God's Kingdom. We expect 
 that Churches coming together under this supreme aim will do 
 their present work with greater economy and eflBciency, and will 
 in addition accomplish that which they ought to do, are not 
 doing, never have done, and cannot do without cooperation. 
 
 Our organization was effected under two basic ideas — the 
 Kingdom of God on earth, and incarnation. The idea of the 
 kingdom fixed the relation of Churches to each other and to all in 
 the social organism. Incarnation supplied and transmitted the 
 power to effect the function of the kingdom. Wherever these 
 basic conceptions have been active federations in New York 
 have been a success. Where they have not controlled thought 
 and action federations have failed. They govern its practical 
 working at every point. The dominance of the kingdom idea in- 
 fluenced the rejection of a motion in the conference to limit the 
 membership to so-called evangelical churches. Nothing should go 
 into the constitution which could exclude any citizen of God's 
 
324 OHVRCH FEDERATION 
 
 Kingdom who was willing to help in extending the kingdom. 
 Federation in New York was to he as inclusive as the kingdom 
 whose naturalization papers of citizenship were given to all having 
 the spirit of Jesus Christ. Federation not heing a scheme of cor- 
 porate church unity, had nothing to do with the peculiar creed, 
 polity or traditions of its constituency. It was simply an inter- 
 church hoard of service to effect the aims of the kingdom, and 
 could not be a select ecclesiastical-prohibition party. Each com- 
 munity must have local option to decide for itself the Churches 
 to come into its Federation. We deprecated any prominence of 
 dogma which by its divisive action has always from the edict of 
 Theodosius dismembered the body of Christ and driven Jesus out 
 of the Churches. 
 
 The word "evangelical^' limited the usefulness of the Evangel- 
 ical Alliance, and in the Young Men's Christian Association the 
 evangelical limitation of membership hindered its progress. 
 When it was cut out of Y. M. C. A. work that institution began 
 its career of success. It would reject Jew, Roman Catholic, 
 Lutheran and Episcopalian, which historically are non-evangelical. 
 We would exclude only whatever would prevent a cooperant 
 church from subduing the State of New York unto the Kingdom 
 of God, recalling how theological divisions in the fourth century 
 prevented the Church from using its opportunity of subduing 
 imto itself all the kingdoms of the earth. We needed Churches in 
 which the spirit of Jesus was alive, whatever their biology. This 
 action affirmed the organic nature of the kingdom. Its unity of 
 membership was based on inherence in the Holy Spirit and a 
 consequent coherence with all having the same spirit. It also laid 
 emphasis upon social Christianity. It subordinated the developing 
 of churches as institutions existing for themselves as the end of 
 all activity to their use as the best instruments for saving lost 
 souls and for securing the regeneration of the social organism. It 
 shifts the aim of getting some people to the Church into getting 
 the whole Church into service for the whole community; as the 
 Master changed the Old Testament ideal of "the people for God" 
 into that of "God for the people," giving His life for them, and 
 "the people for one another as members of one body." It co- 
 ordinated as Christian workers any organization whose functions 
 could be used to extend the kingdom. The first work was a di- 
 vision of the State into counties, grouped for comity and evan- 
 gelization. Local federations were started through interest in the 
 
FEDERATIVE WORK IN THE STATES 325 
 
 new idea, but some were soon in a state of suspended animation. 
 The causes of their failure were : 
 
 First. The lack of a proper idea of the kingdom and the 
 involved relation of a Church to others in their common organic 
 unity in the kingdom. 
 
 Second. Growing out of this, the idea of a Church as existiug 
 for itself as the aim of all activity and for some select classes 
 as its clientele, the pastor to build up his Church first of all, and 
 incidentally to save souls. 
 
 Third. The feeling that the people are for the Church instead 
 of the Church for the community. The assumption of some parts 
 of the kingdom that they are it, the whole thing and the only, 
 ignoring the law of harmony of parts in one body and sinking to 
 the low order of amoeba. 
 
 Fourth. Ignorance of conditions which require cooperation. 
 
 Fifth. Ignorance of the nature, purpose and method of fed- 
 eration and of the law of life that competition must end at the 
 point where cooperation begins. 
 
 Sixth. Lack of training to do work outside of parish routine. 
 
 Seventh. Lack of social mixers to break up denominational 
 caste, and of social centres as saloon substitutes and creating con- 
 ditions favorable to spiritual growth. 
 
 Eighth. Lack of use of lay element to do for the advance of 
 the kingdom what captains of industry are doing for the world 
 of commerce ; lack of a programme and a secreitary to carry out its 
 details. Some federations, having nothing to do, did it and died. 
 
 Ninth. Peculiar characters in the ministry conditioned by 
 their seminaries and denominational individualism. The denomi- 
 national jingo who identifies the kingdom with his communion 
 and ignores others. The small man in a big Church who prides 
 himself on success doesn't want the people in his Church and 
 treats other Churches cavalierly. The small man in a small Church 
 afraid to let go his work, lest by Federation he lose some ad- 
 vantage to competing Churches. Another who, finding that Fed- 
 
326 CHURCH FEDERATION 
 
 eration cannot make his Church more successful, will have noth- 
 ing to do with it. The Roman Catholic who does not have to go 
 after the people, because they are trained to come to the Churcli, 
 and who identifies the kingdom with his Church. The conscien- 
 tious churchman like one who wrote me: "There is only one 
 Christian Church, hence we cannot federate with so-called 
 Churches. You yourself are damned and will go to hell unless 
 you are immersed." 
 
 These are types of men who cannot see the kingdom on ac- 
 count of their Churches, and who, if they came into a Federation, 
 would lack proportion of duty and balance of respective obligation 
 to the kingdom, and consequently staying power. 
 
 They might form a Federation through motives of self-interest, 
 or even of increasing efficiency and economy and the reduction of 
 ruijious competition, with its overlapping of activities and conse- 
 quent overlooking of thousands of lives, its yellow pulpitism and 
 degrading means of raising money, but they would fail to realize 
 the regeneration of a community. Whenever we have found a man 
 with the Bible conception of the kingdom and with a realization 
 of the larger dimensions of incarnation we have found an ef- 
 ficient and constant believer in Federation. 
 
 In the outworking of our Federation it was found that a Fed- 
 eration of denominations in the State was not desirable until 
 enough local federations had tried out the possibilities of our 
 method and had developed a strong enough spirit to persistently 
 carry out our basic principles. The unit of our State work is the 
 local federation — not the denomination, as yet. When we shall 
 grow into a federation of denominations the unit will still be the 
 Churches cooperating through a local federation in the applica- 
 tion of principles and carrying out of plans. The local federa- 
 tions realize more fully the ideas of the kingdom and incarna- 
 tion than the average life of the Church is doing, and can better 
 work them up to permeate the whole State and inspire aU inter- 
 ests. They bring together the pick of Churches having the leas^en 
 of the kingdom. The function of the Churches is best exercised in 
 territorial federation. Local federations cannot touch gambling, 
 Sunday desecration and prostitution when they establish them- 
 selves outside the boundary of a town. County federation thus 
 becomes a necessity, not only to suppress such evils, but to 
 awaken civic conscience and to raise social and political tone and 
 
FEDERATIVE WORK IN THE STATES 327 
 
 to be a clearing house between denominations for the exchange 
 of Churches from over-supplied communities to places of dearth. 
 
 Evils which stretch into surrounding counties and ramify like 
 cancer through the entire State cannot be effectively treated with- 
 out a State Federation to arouse the conscience and secure the 
 carrying into effect of appropriate legislation. It must integrate 
 into representative headship, with its commissions and committees 
 to study and serve. 
 
 This logically broadens into its consummation of an Intemar 
 tional Federation, touching the interests of all peoples and realiz- 
 ing the subjection of all the kingdoms of this world unto the 
 kingdom of our Lord Christ. As States came together to save 
 the Union, and in so doing were consciously compacted into the 
 nation, so denominations coming together to save the world will 
 in so doing grow into the conscious kingdom. 
 
 It has been the wisdom of our Council to organize only when 
 the spirit of a community is favorable. So strong is their faith in 
 Federation that they are willing to spend years in laying its foun- 
 dations so that its constructive work in the age to come may 
 realize the structure of God's Kingdom. We are now developing 
 and fortifying and stimulating the spirit of existing federations 
 so they may be nuclei for growth in their sections, object lessons 
 of our method and working models for their type of Federation. 
 In the following four types may be seen the influence of our basic 
 ideas modified by local conditions: 
 
 First. A federation in a small city has made a canvass to 
 discover exact conditions, organized a Sunday School association, 
 driven out slot machines, agitated curfew law and established a 
 settlement among the foreign population to teach things per- 
 taining to good homes and citizenship. Another, organized last 
 March in a representative town, sent general invitations, which 
 were accepted by all except the Roman Catholic, Seventh Day 
 Baptist and the Lutheran. It placed union announcements of 
 Church services in all public places. It arranged to have a trained 
 nurse to work among the poor of the town. Its civic committee 
 has brought to official notice certain abuses in violation of laws. 
 It has directed a no-license campaign, and stands behind the town 
 and county in enforcement of law. It uses the daily paper for 
 agitatrag needed reform. It has by a canvass discovered exact 
 conditions. It is about to organize a county federation. It has 
 
328 CHURCH FEDERATION 
 
 coordinated the County Bible School Afisociation, and with it will 
 employ a pastor at large to give his whole time to developing co- 
 operative work in the county. 
 
 The third, in a large city, has canvassed the city and divided it 
 into parishes. Churches taking these parishes have put in them 
 workers, who report changes of families, cases of need and viola- 
 tions of law. In these parishes group meetings of their Churches 
 have discussed needs of the city and federation interests. It held 
 a two weeks' Federation Revival, which greatly promoted its work. 
 Held a noon prayer meeting for men. It is using its parish plan 
 to reach every individual in the city with the Gospel. It is ar- 
 ranging to employ a secretary to carry out details of its plans. 
 One writes : "The Federation idea is being wrought out grandly." 
 
 The fourth, in a village of 5,000, its canvass giving one church 
 eighty new families; has the parish system, with one parish ar- 
 ranging to teach foreigners household economies and good citi- 
 zenship and develop social mixing of leaven; has used many oc- 
 casions for cultivating intelligent citizenship; stopped open buy- 
 ing and selling of votes; closed saloons on Sunday; arranging a 
 school city for good citizenship; given prizes to children for the 
 greatest improvements in back yards; planned a federation house; 
 developed librarj'^, reading and recreation rooms, social mixers in 
 men's dinners addressed by men of prominence, country club 
 house, choral union and dramatic association, its Churches min- 
 istering in turn to the inmates of the jail and poorhouse. To 
 deepen spiritual tone it has held frequent union services and ser- 
 mons on a specific programme. It has greatly increased the fresh 
 air fund. Is now arranging for a county federation to evangelize the 
 entire community, with secretary at large. It has perceptibly ele- 
 vated the tone of the community. In all of these federations the 
 same purpose runs, to seek above all else the Kingdom of God and 
 His righteousness and to bring the whole Gospel to the whole 
 community in all its interests, to so distribute its agencies that 
 the leaven will be in touch with every particle of the mass, and 
 will persist in its personal kneading in of life and love till the 
 whole community shall be leavened. It first makes a thorough 
 canvass to find out the exact conditions. From a study of these 
 conditions it defines and formulates its programme. It uses the 
 principles of division of labor among the cooperating Churches in 
 
FEDERATIVE WORK IN THE STATES 329 
 
 the parish system, so that the entire town shall be ministered to 
 in a businesslike and efficient manner, instead of the ignorant, 
 superficial and superstitious ways so grotesquely inadequate to 
 the situation. It values social mixers and the use of a secretary 
 to attend to details, and simultaneous agitation of press and 
 pulpit to arouse civic conscience; but first and always, accurate 
 knowledge of conditions. 
 
 Back of all activity in the New York Federation is our second 
 basic idea. Incarnation. I mean by incarnation the procession of 
 the Holy Spirit into the social organism. It is founded u'pon the 
 incarnation of Jesus, who is the beginning of the entrance of 
 Ood into humanity. It is taken up by the Holy Ghost, who strives 
 to incarnate Himself into every life. It must continue until there 
 shall be realized a divine humanity exactly corresponding to the 
 divine-human tyipe, our Master, and in which ultimately God shall 
 be all in all. To secure the incarnation of the Holy Ghost in New 
 York is the business of all our Churches. It is the source of power 
 and life. Without it cooperation and Federation are merely 
 engines with no energy to transmit and apply. Disembodied 
 spirits, even the Holy Spirit, cannot be effective unless incar- 
 nated. Unless our Churches bring the incarnate spirit into 
 every home and touch the lowest fallen and the farthest away 
 outcasts they cannot realize the aim of the kingdom. Never can 
 they become a world power unless they serve the entire humanity 
 in all its spiritual interests. The body of Christ must to-day be 
 filled with His spirit to be like Him and to carry out the inten- 
 tions of His kingdom. 
 
 The great law of the kingdom will not be obeyed by Churches 
 unless they have God-love toward their fellows. They will not 
 have that unless the Holy Spirit is incarnate in them. Then they 
 will lose personality as the greatest thing in the universe and 
 strive to secure incarnation in every life. 
 
 Because this basic idea has been largely left out of Church 
 movements we find an absence of a supreme motive of saving 
 souls and an indifference to those who are not a desirable clientele 
 for building up the Church, 
 
 Has the Church much influence in fixing social ethics? Are 
 its members trained to business integrity? Does it secure civic 
 and political honor and honesty? If the Hughes probe were to 
 search our Church board wouldn't there be disclosed misappro- 
 
830 CHURCH FEDERATION 
 
 priation of hard earned money in the establishment and support 
 of institutions which do not advance the interests of men and 
 which impede the progress of the kingdom ? Why has the Church 
 in cardinal epochs failed to grasp the spiritual opportunity ? Why 
 in the democratic evolutions of the last five hundred years has it 
 always been lagging with the moribund growth instead of being 
 a leader in incarnating the spirit into the nations? Why its 
 aloofness from the people at large in serving their highest inter- 
 ests? To-day New York State has over four million souls who 
 are indifferent to the Churches. Is there any intention of the 
 Churches to try to secure the incarnation of the Holy Ghost in 
 these lives? Are the Churches adequately distributing saving 
 agencies so as to bring the Holy Spirit into centres of sin and 
 hatred? If Churches aim first to save sinners, why are their re- 
 vivals so largely invocations of the disembodied spirit? Why do 
 not they hold services in such places as the Ghetto, Little Italy 
 and Hell's Elitchen? 
 
 When our statesmen of the kingdom and the captains of 
 Church industry take up salvation seriously present methods will 
 go to the scrap heap. Only by the adequate business methods of 
 a cooperant Church can we secure the incarnation of God into 
 the entire community. 
 
 Can we serve the children of New York in the way the 
 Churches are working independently of each other? Already 
 600,000 of them between four and fourteen years of age have 
 drifted beyond the reach of Sunday Schools. I cannot find love 
 enough of these children to cause the Churches to join hands in 
 pulling the drag net of intertwined influence over the whole State. 
 Only a systematic pull all together can minister to these children. 
 It will need a strong pull, and will surely be a long pull. 
 
 After the New York City Federation was started we made a 
 specialized class of crippled children the object of systematic 
 search and help. It was found there were about three thousand of 
 them living in tenements. A Eabbi, a Unitarian minister and 
 people of various communions cooperated to save them. The 
 crippled God was in many of them. In the inclusiveness of God- 
 love this guild is responding to His cry for help. Hundreds of 
 pastors called in these homes, but only upon those who were 
 their parishioners. They cared not for these distorted and suffer- 
 ing babes who did not belong to their Church, and passed by on 
 the other side. 
 
FEDERATIVE WORK IN THE STATES 331 
 
 Do our Churches love their country and local community with 
 mind-love? Our public schools are shaping hundreds of thou- 
 sands of chHdren into the spirit of American brotherhood ajid 
 into good citizenship. Are we doing as much to train them into . 
 citizenship of the kingdom? Are we bringing them into the 
 unity of all lives inhering in the spirit? "Our unhappy divisions" 
 prevent this. A Kussian Jew said to me : "How can we believe 
 in your Jesus ? How many Jesuses have you ?" Federation pre- 
 sents the one Jesus, the one Father, the one Spirit, and the one- 
 ness of the kingdom in its variety of Churches. Federation can 
 enable the Churches to supplement the three functions of govern- 
 ment in legislative, judicial and executive lines by their own 
 functions of securing the incarnation of the spirit into the nation. 
 This will so lift up the tone of society that government will rule 
 less and serve more. 
 
 By the inspiration of the love which patiently works to secure 
 the incarnation of the spirit Churches can do something worth 
 while in preventing crime, if they will federate. One of our most 
 scientific criminologists writes me that with an enlightened civic 
 conscience 75 per cent, of crime could be prevented. That would 
 save to our fellow taxpayers nearly $50,000,000 a year! Wouldn't 
 that give us the gratification of knowing that our Churches had 
 earned their tax exemption, because we had served the whole 
 community? In New York the number of prisoners in custody in 
 October, 1904, was 11,500. How majiy of those more numerous 
 who have been discharged are cared for by the Churches? Our 
 Federation is now arranging to follow up every discharged pris- 
 oner, and by love personally applied keep him from the influences 
 which dragged him down and minister to him for spiritual, social 
 and economic uplift. How many Churches have such a supreme 
 love for the thousands who are on the road to prison that they 
 are willing to unite in a systematic work along the line of God's 
 law to prevent the forming of criminals? Nearly every criminal 
 commits his first crime before he is eighteen years old. As soon 
 as the idea of incarnation obtains with more conviction Federa- 
 tion can practically apply God's laws for the prevention of crim- 
 inal character, such as obedience to authority, education, indus- 
 trial training and recreation under beneficent social influences, 
 and so prevent the State from the necessity of using these same 
 factors for reformation under severe discipline, when it may be too 
 late. 
 
332 CHURCH FEDERATION 
 
 A Jew, a Unitarian and an Episcopalian loved so much the in- 
 carnate God that they agitated year after year for small parks 
 as a means of opening lives to the incoming spirit. Not a Church 
 aided them. Was it the business of the Churches to leave the 
 Church work and the preaching of the Gospel to help secure parks 
 for the people? Even though these parks giving sunshine, pure 
 air and recreation prevented the sin and misery resulting from 
 defective nervous organizations and anaemic and neurotic con- 
 ditions, yet that was not the way the Churches would prevent sin 
 and misery. A lowered death rate and decreasing vice, with in- 
 creasing ability to become upright citizens, ought to be at least 
 accessory to the indwelling of God's Spirit. 
 
 Here is one of the points which show why the New York 
 Federation does not seek the adding together of any kind of 
 Churches, but the cooperation of those which have the spirit of 
 Jesus, do not make Him and His Gospel a fetich and do not 
 enshrine a dead Christ, swathed in the cerements of dead dogmas. 
 One of the first acts of the Federation of this city was to secure 
 the granting of a small park in one of our largest tenement dis- 
 tricts. 
 
 If the business of the Churches is to secure the extension of 
 God's kingdom until it shall rule the kingdoms of the earth, and 
 if the source of power be the incarnation of the spirit of Jesus 
 into every life and every interest and relation, then cooperation 
 of all Churches is a necessity. A dismembered body of Christ can 
 never save the world. If it be objected that the business of the 
 Churches is only to inspire and stimulate these movements for 
 human uplift, I affirm that even this they are not doing ade- 
 quately, and would suggest that most of the movements elevating 
 and advancing man have been started by the action of the spirit 
 stimulating individuals to testify, suffer and die. In these move- 
 ments the Church has not always helped; oftener opposed. Not- 
 withstanding, to-day men of faith hear the discords in the reces- 
 sional of all forms of selfishness becoming fainter, and losing 
 themselves in the harmonies of the processional of the kingdom 
 which are becoming clearer and more triumphant as the incoming 
 spirit enters the temple of humanity, filling it with love and light 
 and life. 
 
INTERDENOMINATIONAL WORK 
 
 The Rev. William I. Haven, D.D. 
 
 There is something intense about ecclesiasticism. Its sense of 
 hostility to whatsoever is not of the regular army seems ingrained, 
 and this is perhaps its strength — the strength of its discipline. I 
 am not here to combat it, for I believe, heart and soul, that the 
 hope of the Church lies in an intense and intelligent Church loy- 
 alty. We may, however, from this Conference receive a wider vision 
 of the Church and of what goes to the make-up of the army of the 
 Lord. 
 
 This is a very large theme, including, I presume, all sorts of 
 Seamen's Friend Societies, Port Societies, Bethels, Rescue Mis- 
 sions, United Charities movements, Parks and Recreation activi- 
 ties, Fresh-Air and Hospital Funds, etc. 
 
 The name of these so-called interdenominational organiza- 
 tions is legion, though it is a legion of angelic activities that is 
 at once brought to mind. I suppose, however, I am justified in 
 referring especially to three or four great national organizations 
 that stand out conspicuously as suggestive of the possibilities of 
 the federated activities of the Christian Churches of this country. 
 
 WiU you let me, right at the beginning, make a protest which 
 has long been working within me, against this phrase "interde- 
 nominational" ? There is another which is even worse that is 
 sometimes used, namely — undenominational. Neither of these 
 words, interdenominational or undenominational, is representative 
 oi the ideal of these great societies that represent the practical 
 workings of federation so far as their intention goes. If I must 
 use the Latin form I should much prefer omni-denominational, 
 or, if you wish a more conservative and circumspect title, let me 
 call these societies circum-denominational, rather than inter. The 
 prevalent phrasing, however, leans rather to the Greek than to 
 the Latin form. We have ecumenical gatherings, and pan-Presby- 
 terian and pan-Anglican conventions, so maybe these societies 
 should be called pan-ecclesiastical or pan-ecclesial. Personally 
 I should like to violate the canons of the formation of words and 
 call them pan-denominational, fusing together both the Greek 
 
334 CHURCH FEDERATION 
 
 and the Latin forms, as perhaps some time even the great Greek 
 and Latin faiths may be federated together. Such a distinction, 
 omni-denominational, or pan-ecclesiastical, or pan-denomination- 
 al, is a true distinction. 
 
 The American Tract Society, in one of its last statements, de- 
 clares that its officers, friends and supporters have come from 
 twenty dijfferent denominations. The American Bible Society is 
 now sending out its appeal to between fifteen and twenty different 
 denominations, and would gladly include all as its co-laborers in 
 giving the Bible to the world. The Young Men's Christian Asso- 
 ciation and the Woman's Christian Temperance Union, and all 
 these other organizations, are alike inclusive in proposing not to 
 interpenetrate all, but to be omni- or pan- representative, the 
 servant of all — the true forerunners of the federated Church idea 
 which it is the purpose of this great gathering to advance. We 
 sometimes forget how practically the various Churches are work- 
 ing together at present in these organizations. 
 
 The Young Men's Christian Association, whose founder has 
 just died, is a remarkable illustration. During the lifetime of a 
 generation this organization, which George Williams started, in 
 North America alone has accumulated property worth $32,000,000, 
 and expends annually for supervision and current expenses nearly 
 five millions of dollars. Over two thousand secretaries and other 
 workers are among its effective representatives. It is reaching 
 in a remarkable way railroad men, to the praise of the railroad 
 managers themselves; college men, so that the religious interest 
 in our American colleges is greater than ever before in their his- 
 tory; the army and navy, as a moral tonic that is most significant; 
 and the young men of our larger cities and towns. It ought to 
 be at once established in every one of the eight thousand cities 
 of the United States having a population of five thousand people 
 and over. It has educational classes, and libraries, and lecture 
 courses, and Bible classes, and evangelistic services, and acts as 
 a bond between the Churches, creating a central meeting-place 
 belonging to all, bringing the men of a community together on 
 a high plane, giving the good results of club life without its de- 
 teriorating effects. It is a training school for efficiency in the work 
 of the Church, as well as in secular activities. Many Churches 
 have adopted it officially as their institutional branch, and have 
 placed its announcements on their calendars and its sign-boards 
 
INTERDENOMINATIONAL WORK 335 
 
 on their churches along with those that are peculiar to their own 
 activities. It has reached out into foreign lands and made itself 
 so conspicuous and successful among the Japanese troops as to 
 receive the recognition of the Mikado ; and we all know what work 
 it did in our own camps in the recent so-called war with Spain, 
 and in the Philippines. Can any one imagine that it could begin 
 to be as effective if it were not federated — if it did not represent 
 a united body of Christian activity, having the moral support of 
 the great communions! 
 
 The Woman's Christian Temperance Union is perhaps an even 
 more significant moral influence. I have sometimes thought it 
 to be the most powerful active agency which exists in this country 
 to keep vital the temperance sentiment and to oppose the auda- 
 cious and fallacious intrigues of the liquor traffic and its political 
 and social aids and abettors. This militant host of godly women 
 is as terrible as an army with banners. Their organization is a 
 meeting-place for the earnest spirits of all the churches. It is 
 more than a meeting-place — it is a workshop of purity and right- 
 eousness. We shall never know until the secrets of history are 
 revealed what has been accomplished by these heroic women, 
 who, not unmindful of their own churches, but ever mindful of 
 the common interest of the Church of God, wage a warfare that 
 is sleepless. They have purified our army from the canteen, and 
 if their hands are upheld they may prevail upon this nation to 
 give us an army and a navy as temperate and self-controlled as 
 that of imperial Japan, which has revealed such intrepid valor 
 and astonished the world by its immunity from disease and its 
 chivalry. This would not be possible in our land without the 
 federated action of these women of our churches, bringing to 
 bear upon society and government the high ideals of the Pure 
 and Perfect One, creating a nation tempered as a Damascus blade ; 
 a nation keen, clear-brained, restrained — fit for the leadership of 
 the world. 
 
 But to pass rapidly to one or two institutions that have their 
 centres in this city, while their lines have gone out to the ends 
 of the earth, let me refer to the American Tract Society, which 
 has for its aim nothing less than the cooperation of all the 
 Churches in sowing broadcast a spiritual literature fitted for the 
 awakening and inspiring of all peoples. 
 
 Sometimes these old names and old ideals are so commonplace 
 
336 CHURCH FEDERATION 
 
 to U8 that we fail to receive their significance. Eecent communi- 
 cations show the attempt on the part of a Christian literature 
 society in China to impregnate that land with a true philosophy 
 and a true spiritual ideal. The story of their work and their 
 translations into the Chinese languages and the establishment of 
 a similar movement in the western part of China is as fascinating 
 as the myths of early Greece. The harvest will be not of war- 
 riors, but of saints. But oh, how these movements lack sufficient 
 support! An earnest spirit has attempted to sow India deep 
 with verses of the Scriptures, printing them by the millions and 
 scattering them as the leaves of the trees are scattered in the 
 autumn all over that land of mysticism and brooding darkness,, 
 of half faiths and no faith, but again there is lack of a support 
 and backing. Should not this country, which has already accom- 
 plished such achievements through the colporteurs and agents 
 of this venerable society, gather about it and unite in some re- 
 lation so that this seed-sowing may go mightily forward? 
 
 I must lay especial emphasis upon the honorable society that 
 I have the distinction to serve, the American Bible Society. It 
 is now approaching ninety years of fellowship with the American 
 Churches. During these ninety years the men of all the Churches 
 have been welcome in its councils, and they have met there as 
 brethren, whatever may have been the din of sectarian strife out- 
 side. During this period more than thirty-one millions of dollars, 
 not including trust funds, have been poured into the treasury of 
 this society for its far-reaching work — and its issues in this 
 same period have exceeded 76,000,000. Four times during its 
 history it has attempted systematically the supply of every needy 
 home in this country: once in 1826, again in 1856, again in the 
 sixteen years from 1866 to 1883, and again in the eight years 
 from 1882 to 1890. In these special efforts it has visited over 
 fifteen millions of families and circulated directly two and one- 
 half million copies of the Scriptures. This latter figure makes 
 no mention of the indirect circulation from the society's presses, 
 which may be estimated in part from the statement that the en- 
 tire distribution during the last eight years of its re-supply was 
 over 8,000,000. This last attempt to minister to the needs of 
 this country cost the society for colportage and freight alone 
 $404,609.83, to say nothing of the cost of the books donated. 
 During the last decade in the more settled portions of the com- 
 
REV. BISHOP W. F. McDOWELL, 
 D.D., LL.D. 
 
 RT. REV. OZI WILLIAM WHITAKER, 
 D.D., LL.D. 
 
 JOSEPH W. MAUCK, LL.D. 
 
 REV. ROBERT F. COYLE, D.D. 
 
INTERDENOMINATIONAL WORK 337 
 
 munity it has left this work of distrihution largely to its auxiliary 
 societies, and has heeded the calls that have become so insistent 
 from the great foreign mission fields of the world. In its pene- 
 tration of foreign lands it has gone forward opening up the way 
 of the Cross. When one of its colporteurs reached a little village 
 on the "Blue Nile," the chief of the village came out and said, 
 "You have turned the rest of the world upside down and now you 
 have come here." 
 
 The superintendent of the Methodist Episcopal missions in 
 the Philippines says they have not gone to a single place in the 
 Philippines to open preaching but what they have had the way 
 prepared for them by the colporteurs of this society. The Kev. 
 Dr. Jessup, on the slopes of the Lebanon, looking out over the 
 mission field of the Presbyterian Board and referring to the work 
 of the American Bible Society, said, "It is the plowshare of it all." 
 
 Its workers are the sappers and miners of the divisions of the 
 Christian army, and it is the supply department of ordnance as 
 well. 
 
 Its emphasis is placed everywhere on the Common Book. What 
 unspeakable folly it would have been to have had many variant 
 ecclesiastical versions in the mission fields or at home. Here the 
 Quaker, and the lover of the liturgy, the Presbyterian, the Con- 
 gregationalist, and the Methodist meet and have met for nearly a 
 century as brothers, respecting each other's regimental colors, 
 but, above all, loyal to the banner of the Cross and interested 
 in the great purpose of giving the whole Bible to the whole world. 
 
 These societies fail sometimes of their highest possibilities 
 because the Churches fail to take them into their closest fellow- 
 ship and care. Let me refer to the American Bible Society, which 
 serves gladly all the Churches so far as its constitutional limits 
 will allow. There are still denominations that, while giving aid 
 to it through individuals and churches, do not include its trans- 
 actions in their ofiicial lists. There are others that speak of and 
 support — either five, six, or seven societies, I will not name the 
 exact figure — who leave the American Bible Society out, though 
 they helped to originate it, and it is most closely bound up with 
 all their missionary activities; and there is a disposition on the 
 part of others to consider the work as outside their regular work. 
 This should not be. All the Churches should take, not a per- 
 functory but a profound interest in these truly representative so- 
 
338 CHURCH FEDERATION 
 
 cieties — should closely inspect their affairs — they court such in- 
 spection — should enthusiastically support them if found worthy, 
 and should as applaudingly acclaim their achievements as a part 
 of their ov\ti victories. If they are worth while at all they are 
 as vital as the ganglia of the nervous system, and should be 
 watched as closely as a switchboard, for they are connecting links 
 in the great enterprises of these mighty Christian Churches, serv- 
 LQg their common interests, and should they fail confusion must 
 ensue. 
 
 They do not fail, however. Their results show that the work 
 is almost frictionless. Few purely denominational agencies run 
 so smoothly as these pan-denominational ones. There is just 
 enough of restraint upon the representatives on these boards, and 
 just enough appreciation of their high representative respon- 
 sibility, to produce the highest efficiency with the least waste. 
 Every word and every argument counts, and the atmosphere of 
 courtesy is provocative of the best results. Neither is there lack 
 of energy and enthusiasm. Each feels under some obligation to 
 contribute of his best. I have never seen debates conducted 
 upon a higher plane than at such official gatherings. The Supreme 
 Court of the United States could not carry forward its business 
 with more application, dignity, and courtesy than are observed 
 regularly, for instance, in the monthly meetings of the Board of 
 Managers of the American Bible Society. 
 
 There is a great economy of energy and expenditure. Imagine 
 what it would cost in time and money to establish all over this 
 country and in all of the missionary fields the machinery to run 
 denominational Bible houses, and denominational Bible circula- 
 tion, denominational Young Men's Christian Associations, and 
 denominational Woman's Christian Temperance Unions. Such a 
 programme would be simply ruinous waste, as it would be to 
 keep up in Manchuria the three or four gauges of railroad that 
 are now there, and which the Japanese are at once bringing into 
 conformity with the common standard. In some of these matter:^ 
 it is already evident that the world is too small for anything short 
 of federated activity to be suitable or available. 
 
 I had only a little while ago a letter from a lady in Jerusalem 
 asking me to arrange for Eussian Scriptures to be given to a young 
 man who had been a member of the Greek Church, who was 
 working among the Russian sailors on the warships at Port Said 
 
INTERDENOMINATIONAL WORK IN INDIA 339 
 
 and the Suez Canal. I wrote to our representative in Constan- 
 tinople that he might take up this matter as belonging to his 
 Levant field, and before a return communication had been re- 
 ceived the young man called at my office in the Bible House and 
 said that he was busy distributing tracts and other Christian 
 literature on behalf of the American Tract Society to the immi- 
 grants from Russia and other southern European countries at 
 Ellis Island, New York Harbor. So it goes on constantly. 
 
 The nations are drawing together; the world is but one neigh- 
 borhood; and if the Church of God is to rise to its vast oppor- 
 tunities it must work out ideals of federated service as indi- 
 cated in part along lines that have already been significantly 
 opened up by these great all-inclusive societies. 
 
 INTERDENOMINATIONAL WORK IN INDIA 
 
 The Rev. Bishop J. M. Thoburn, D.D., LL.D. 
 
 A few years ago an extraordinary spectacle was witnessed in 
 China, a spectacle which for a time attracted and absorbed the 
 attention of the world. Five small armies, each representing one 
 of the European powers, one body of Japanese and one of American 
 troops, had assembled for the purpose of going to the relief of the 
 imperilled foreigners in Peking. Seven nations were represented, 
 but the force was not large, and the task to be accomplished was 
 beset with difficulties and dangers of many kinds. Success was 
 by no means certain, and the whole civilized world looked on with 
 painful suspense. Could the soldiers reach Peking? If they did 
 reach the place, could they force an entry and rescue the imperilled 
 men and women who were watching, praying, for their speedy 
 coming? What line of march should they take? What plans 
 should they adopt to force an entry into the city? How create 
 and maintain a commissariat? A dozen questions, all practical 
 and indeed painfully so, were discussed not only on the spot but 
 all over Europe and America. This little force must be vnsely 
 directed, and every possible resource used promptly and coura- 
 geously. 
 
340 CHURCH FEDERATION 
 
 In this crisis one thought suggested itself to every soldier and 
 observer, as if all were moved by a common instinct. There must 
 be one supreme leader. Organization must provide against 
 disorder and make effective action possible. The needed action 
 was taken, the chief commander selected, alignments made, a line 
 of march chosen, and the little force so directed that in a few weeks 
 it began to be realized in the East that the Western world was 
 moving against the Chinese Empire. 
 
 In that same China another and greater contest is going on at 
 the present hour. It is a contest between the agencies of light and 
 those of darkness. Here and there may be found a little band of 
 Christian disciples, representing the world's Saviour, striving to 
 overthrow the powers of evil, and bring in the reign of righteous- 
 ness and peace. The outer world takes little note of this contest, 
 but to every man of vision it presents itself clearly as one of the 
 most momentous struggles which have ever challenged the courage 
 and faith of the Christian world. Not only China and all Asia, 
 but indeed the whole non-Christian world, is concerned in this 
 impending struggle. The Christian invaders are very few — one 
 to every four hundred thousand of the opposing host — and they 
 cannot afford to neglect the slightest advantage. What can 
 strengthen their position, what do they need in the way of organi- 
 zation? What will invigorate them with new life, inspire them 
 with courage, increase their faith and hasten their assured triumph ? 
 These questions suggest their own answer — united effort, concerted 
 action, a common host to represent a common cause. No one will 
 misunderstand these terms. Of course, I do not mean that the 
 missionaries shall all assemble at a single point, or that they shall 
 unite in a single organization or church, or that they shall all 
 employ the same methods. The seven militant powers which were 
 represented in the march on Peking did not waste any time in talk- 
 ing of political union. As nations they reserved their rights and 
 responsibilities, but on the field they united their forces and pressed 
 forward to accomplish the specific object of overthrowing the hos- 
 tile forces around Peking and rescuing the heroic band of men and 
 women whose lives were in imminent danger. 
 
 The missionaries in the world's great fields are in no personal 
 danger, but they are struggling under crushing burdens; they are 
 attempting impossible tasks ; they are confronting formidable prob- 
 lems ; they are sketching the boundary lines of Christian empires — 
 they are, in short, summoning the aid of forces which are to revo- 
 
INTERDENOMINATIONAL WORK IN INDIA 341 
 
 lutionize the world, and above all other living men they need every 
 advantage which organized cooperation can give them. Let no 
 one for a moment be startled by such a suggestion. The seven 
 militant powers that united their forces in the Peking expedition 
 did not merge their separate nationalities into one empire. Their 
 statesmen were too practical to attempt such a thing. They united 
 their forces in the field for a definite purpose, but ignored all ques- 
 tions of nationality, and were too desperately in earnest to find time 
 for even the discussion of impracticable schemes. 
 
 It is too early to decide questions which belong to the ultimate 
 organization of Christian empires in the great mission fields of the 
 world, but it is not too soon to provide for plans of united effort 
 for the effective distribution of missionary forces, for the creation 
 of Christian literature, for the foimdation of Christian institutions 
 adapted to the common wants of all Christians though bearing dif- 
 ferent names and coming from different lands. The very mention 
 of such an organization may startle some people, for wild talk on 
 the subject has been heard at times in the past, and some attempts 
 at imion have ended in dismal failure, but in most cases such 
 attempts have been misdirected. The difference between corporate 
 union and concerted action has not been kept clearly in view. The 
 question of a common statement of doctrine is not even to be men- 
 tioned. The rights and privileges of existing churches are not 
 involved. The practical and vital question at issue is that of united 
 action. It is useless even to discuss the question of a framework 
 for an ecclesiastical structure wide enough to embrace all the Chris- 
 tians of India. Great ecclesiastical organizations are not made; 
 they grow. The busy men of to-day have other and better work 
 to do than to attempt impracticable and fruitless tasks, but they 
 can do much in the way of cooperation and in the cultivation of 
 a fraternal spirit worthy of the age and of the work in which they 
 are engaged. 
 
 If I may be permitted to refer to a somewhat notable example, 
 I will mention the Decennial Missionary Conference of India as an 
 organization which has accomplished something in the direction in- 
 dicated, and which is steadily gaining in influence. Starting in 
 1872 as an informal convention, it has now become a delegated 
 body and seems to have in it both the promise and potency of the 
 kind of representative body for which the great mission fields of the 
 world call. It demonstrates the fact that missionaries can unite 
 
342 CHURCH FEDERATION 
 
 without jeopard}^ to any reserved interest, and yet with signal 
 advantage to many interests which are common to all. 
 
 The missionaries of the world are increasing rapidly in num- 
 ber, and every token indicates that the ratio of increase will advance 
 rather than recede in the immediate future. The time for intelli- 
 gent and courageous missionary action has come. The gates of 
 nearly all the nations have been thrown open wide to us. God 
 forbid that we should shrink from entering these gates, and when 
 we do enter, when India and China and Africa shall have five 
 thousand missionaries each, and other countries five thousand more, 
 it will double the strength and effectiveness of the mighty host if 
 all can be organized for concerted action. A common love moves 
 them to action, a common hope inspires them and assures them of 
 victory, and if a supreme effort is made to keep in touch with the 
 Leader and Commander of the Lord's host they cannot become sep- 
 arated from one another. We all believe in a good time coming 
 when all the believers of the earth shall in very deed, in outward 
 life as well as in the inward spirit, become one in Jesus Christ. 
 May God hasten that day of joy ! But when it does come, and the 
 historian of the future sits down to write the story of its consum- 
 mation, I venture to say that he will place on record the statement 
 that under God the chief agency in hastening the hallowed con- 
 summation was the influence of the great missionary movement of 
 the twentieth century. 
 
 INTERDENOMINATIONAL WORK IN THE 
 PHILIPPINES 
 
 The Rev. James B. Rodgers, D.D. 
 
 Protestant missions in the Philippine Islands date from 1899, 
 when the Presbyterian and Methodist Episcopal Churches began 
 their work, although the first regular appointee of the Methodist 
 Episcopal Church did not arrive until March of 1890. In May 
 of 1900 the first missionary of the Baptist Missionary Union also 
 arrived. 
 
 The conditions that confronted the evangelical missions in the 
 Philippine Islands at that time were peculiar. The Eoman Church, 
 to whom credit must be given for the great work that she did do, as 
 well as withheld for the great work she left undone, was an ex- 
 
INTERDENOMINATIONAL WORK IN THE PHILIPPINES 343 
 
 ample of both the advantages and disadvantages of oneness. The 
 Filipinos could appreciate nothing of that unity which permits a 
 wide diversity in non-essentials, but naturally thought that the 
 Protestant Church was one, as the Eoman had been one. It is 
 true that the history of Roman comity in the islands had been 
 marked by most bitter wrangles between the different Roman de- 
 nominations. Augustinian and Dominican fought bitterly, and 
 then, with the Franciscans, fought desperately to keep the Jesuits 
 out. It has been, therefore, perfectly proper for me to say, as our 
 Secretary, Dr. Brown, did to the Spanish Bishop of Jaro, "Our 
 differences are no greater than those of different Catholic denom- 
 inations in the islands." 
 
 In 1901, when, under the leadership of Sr. Buencamino and 
 others, what promised to be a widespread movement toward evan- 
 gelical Christianity began in Tondo, he announced that it was 
 therefore the purpose of the leaders to found a Methodist Church 
 under the management of myself, a Presbyterian clergyman, and 
 cabled to Bishop Potter for his blessing. 
 
 Naturally, the Protestant missions had to live up to this repu- 
 tation and unite, federate and combine, anything to show in visible 
 and patent form the real unity of the Church. 
 
 In the early ministers' meetings in Manila there was much dis- 
 cussion as to the practicability of some scheme of federation or 
 union between the different missions. The writer read a paper 
 before the meeting in 1900 calling attention to the splendid op- 
 portunity offered in this new field for the carrying out of modern, 
 up-to-date methods of union and cooperation. It was felt by 
 all that it would be a sin against the unity of Christ's Church 
 if we allowed the division in modern Protestantism to be perpet- 
 uated in the Philippine Islands. No practical conclusion was 
 reached, however, at that time, and, indeed, it seemed as though 
 none could be reached, but in April, 1901, there were present in 
 Manila Bishop Frank W. Warne, of the Methodist Church, and 
 Dr. J. C. R. Ewing, of the Presbyterian Church, both of India, 
 who were armed with special authority from their boards to guide 
 and help the new missions. With much trepidation a meeting was 
 called to consider the practicability of church union or federation. 
 After much prayer and discussion, an agreement was reached and 
 in due time a plan that was sane and sensible was worked out and 
 adopted by the three missions then represented, the missionaries 
 of the United Brethren Church having arrived three months be- 
 
344 CHURCH FEDERATION 
 
 fore. The Baptist Mission, although not represented at the con- 
 ference, agreed to the plan afterward, and the Young Men's Chris- 
 tian Association and the two Bible societies were also included. An 
 association called the Evangelical Union was formed for the pur- 
 pose of promoting comity and efficiency in the work of the evan- 
 gelical missions in the islands. At a later meeting comity was 
 officially interpreted to mean the sincere recognition of the doc- 
 trines, discipline and ordinances of each Church, and a spirit of 
 fraternal helpfulness in planning for and doing the work of the mis- 
 sions. It was resolved as far as possible to use a common name 
 for all denominations represented — Iglisia Evangelica. When 
 necessary, the denominational name could be used in parenthesis, 
 together with the common name. Efficiency was interpreted to 
 mean mutual conference as to method and no duplication of the 
 general agencies of work, such as presses, schools and hospitals, so 
 that no money be wasted in vain rivalry. In the direct evangel- 
 istic work efficiency spelled a division of the territory to be evan- 
 geUzed into convenient sections, each mission to be responsible 
 for the evangelization of a definite section. This was possible, 
 because the work of the mission was in its incipiency and the lines 
 of service had not as yet become crossed and tangled. This latter 
 compact for the division of territory was made for three years. 
 At the end of that time, in 1904, it was agreed to continue this 
 arrangement indefinitely, and a special provision was made for any 
 change which might be demanded by new conditions in the field 
 or in the missions. 
 
 The control of affairs in the Evangelical Union is in the 
 hands of an executive committee, consisting of two delegates from 
 each mission, to which are referred all questions concerning mutual 
 relation which cannot be decided by the parties intimately con- 
 cerned. Since the formation of the Union, in 1901, three new 
 missions have entered the field and have been invited to join the 
 Union. The American Board's Mission joined the Union, as 
 did also those of the Disciples' Mission, the latter, however, mak- 
 ing the condition that their consent to the principles of the Union 
 be left in abeyance imtil later. The Protestant Episcopal Mission, 
 under Bishop Brent, has refused to join the Union formally, but 
 has respected its principles of comity and division of territory, as 
 they have sent their men into unoccupied fields only. 
 
 The question to be discussed this afternoon concerns the prac~ 
 
INTERDENOMINATIONAL WORK IN THE PHILIPPINES 345 
 
 tical working of this Union, rather than the reasons for its exist- 
 ence. 
 
 In order to have a consensus of opinion as to its practical 
 success, some months ago I addressed letters to the leaders of the 
 different missions in the Philippines. The Rev. Homer C. Stunz, 
 D. D., the superintendent of the Methodist Mission writes as 
 follows : 
 
 I heartily agree that the formation of the Union has promoted etll- 
 ciency in our worlj as well as a more fraternal feeling among our 
 workers. 
 
 Rev. H. W. Widdoes, superintendent of the Mission of the 
 United Brethren, says : 
 
 I heartily agree with you that the Evangelical Union has promoted 
 a fraternal feeling between the dififerent missions and greater efficiency 
 in their service. I am loyal to the Union. 
 
 Rev. C. W. Briggs, one of the senior members of the Baptist 
 Mission, says : 
 
 Our federation scheme has certainly promoted brotherly love and 
 compelled frank, fraternal discussion and settlement of matters that 
 would otherwise have made more trouble than has been the case. 
 Efficiency has also been promoted. But I believe that the principles of 
 federation are better and higher than the compliance with them thus far 
 by any mission. It may be that the principles of union are a bit in 
 advance of what is i)ossible just yet 
 
 Rev. J. Andrew Hall, M. D., of the Presbyterian Mission, 
 heartily agrees with the principles that have been enunciated, but 
 does not feel that either brotherly love or efficiency has been as 
 great as could be desired. 
 
 I regret that there has not been time to receive an answer 
 from the Right Rev. Charles H. Brent, D. D., Bishop of the 
 Protestant Episcopal Church in the Philippine Islands. 
 
 I must frankly confess that there have been some difficulties 
 encountered in the carrying out of this plan. It has been difficult 
 for some of us to get into the state of mind of which Bishop 
 Levering, of the Moravian Church, spoke this morning — ^'^of 
 really believing that another Church can give the people as true 
 an idea of Christianity as we can." This has been the point of 
 greatest trouble. In one case only a Mission has gone so far as to 
 receive members from another Protestant Church without letters 
 of dismissal. 
 
346 CHURCH FEDERATION 
 
 Other difficulties have concerned the detail of the work. The 
 Baptists and ourselves have not seen eye to eye in regard to cer- 
 tain extension into unoccupied fields. Before this assembly I 
 do not dare to say which is right. We are both ashamed of our 
 disagreement. There have been other similar questions in other 
 cases, which has not seriously affected the true unity of the Church 
 of Christ in the islands. 
 
 At times the suggestion has been made that such a pact as this 
 can easily become an irritation, and that in future years there 
 will be danger of its proving to be a galling restraint on the true 
 expansion of each Church. Personally, I do not feel that this 
 danger exists. 
 
 I have spoken thus frankly of the difficulties that have appeared 
 in. the practical working of our plan in order that I might present 
 a perfectly fair statement. These difficulties are, in most cases, 
 merely incidental, and in no wise concern the essential elements 
 of our united service, and if God continues to bless us as He has 
 in the past I am sure that every shadow will disappear. 
 
 I gladly pass to the story of the real successes of the Union, 
 The compact as to the division of territory has been faithfully 
 kept by those who have agreed to it. When the Presbyterian mis- 
 sionaries have received notice of some opening in the territory of 
 other missions they have been prompt to refer the same to the 
 mission interested, and the same treatment has been accorded to 
 them by the other missions. 
 
 The agreement as to the use of a common name has not been 
 so generally kept as some of us would have wished, but as we 
 have the reality of the united spirit we have not felt the need of 
 urging compliance with the details. 
 
 Four years have passed away, and the Union has given abund- 
 ant evidence that it is a practical working scheme of church fed- 
 eration. The results which have been obtained by the missions 
 are in large part due, I believe, to the special blessing which we 
 have received by obeying Christ's command that we be one. Dur- 
 ing six years' work the missions have gathered over twelve thou- 
 sand full members and an equal number of probationers as ad- 
 herents. Churches have sprung up spontaneously all over the 
 islands. Instead of the missionaries having to seek and knock and 
 wait at closed doors of opportunity, the gates have been flung 
 wide open. From among the Filipinos a large company of effi- 
 cient evangelists and preachers has been raised up of men who are 
 
INTERDENOMINATIONAL WORK IN THE PHILIPPINES 347 
 
 untiring in their eii'orts to carry the Gospel to their fellow coun- 
 trymen. Eelieved from that unholy ambition which strives to 
 outdistance a rival church, our missions push rapidly forward, each 
 in its own territory, and spread the Gospel far and wide to an 
 eager, hungry people. So well has this plan for the division of 
 territory worked that the Islands of Luzon and Panay, Negros and 
 Cebu are dotted with the evangelical churches which scarcely know 
 there is more than one Protestant Church. Manila is the only city 
 which has more than one Protestant denomination represented, and 
 that was by agreement. Iloilo and Vigan both have two missions, 
 but they work in opposite directions from both centres. 
 
 The plan followed has proved practical, sane and simple. It 
 has commended the work of our Mission to the community jiist 
 outside the active work of the churches. One gentleman mani- 
 fested his approval by gifts aggregating a thousand dollars for 
 special Union and Church work. He frankly said at the time that 
 had it not been for our wisdom in promoting this association lie 
 would not have given this money. 
 
 The Union has proved a convenient body for the organiza- 
 tion of special evangelistic services in the different cities. It 
 carried out the details of the campaign of Dr. Pentecost in the 
 winter of 1902-'03. It organizes and conducts the Thanksgiving 
 services held each year in Manila, the only religious service of 
 the year attended by large numbers of the Americans in the com- 
 munity. The Union has also proved a convenient instrument 
 for voicing the sentiments of Christian people on civil and moral 
 questions. We have carefully avoided an attitude of petty crit- 
 icism, but have striven to assist the government in the projects 
 which affect the moral conditions of the people. The Union has 
 aided in securing legislation in regard to the marriage relation. 
 Two years ago the Union fought and defeated the project of the 
 government for farming out the opium traffic. It did this by 
 arousing public sentiment, both in the islands and in the United 
 States, and by the aid of the cogent reasoning of its representa- 
 tive on this occasion, the Rev. Homer C. Stunz, D. D., of the 
 Methodist Episcopal Mission. 
 
 Perhaps it is too much to say that the organization of the 
 Evangelical Union in the Philippine Islands has had a control- 
 ling influence in forwarding the organization of similar associa- 
 tions in other mission fields, but since our organization four years 
 ago a practical scheme cf federation has been adopted in Brazil, 
 
348 CHURCH FEDERATION 
 
 and is now being started in Korea, and the existence of the Phil- 
 ippine Union has certainly not impaired the union movements 
 within the bounds of single denominations in India and China. 
 
 But the greatest blessing that the Union has brought to our 
 missions has been that of unity of spirit. Petty jealousies between 
 missions and missionaries have never dared to show themselves 
 outside of the secret places of the heart. There has been full and 
 free consultation as to ways and means, as to difficulties and per- 
 plexities, in the management of the work, and mutual congratu- 
 lation in its successes. 
 
 That diplomacy which causes Christian workers to hide their 
 plans for fear that some one would get ahead of them, has had 
 no place. We are in truth a band of Christian brethren working 
 in true fellowship for the advancement of the Lord's kingdom. 
 
 Still further, the Union has quenched almost entirely that 
 worst of firebrands in the foreign field, sectarianism among the 
 natives. We Americans, perhaps, have enough of God's spirit 
 to love our fellow Christian who bears another name. Not so 
 with the native, who is just out of the darkness of heathenism, 
 or the semi-obscurity of such lands as ours, and who is not able 
 to distinguish between essentials and unimportant differences of 
 form or government, and who will invariably overestimate trifling 
 matters. The existence of the Union has nearly prevented this 
 attitude, because it shows them that we are one Church under 
 different names. So our people change from one Church to an- 
 other, in Luzon, as they remove their residence, with no more 
 difficulty than if the Churches were of one denomination. 
 
 What shall the future be? We shall, in the first place, seek 
 to carry out the plans now under consideration for a common 
 literature. We use a common Spanish hymnal, published by 
 the American Tract Society, and, as far as possible, use the same 
 hymns in the dialects. We plan for the issue of a common Sunday 
 School paper, and perhaps a general periodical for all. Another 
 committee is studying the question of educational needs of the 
 country, taking into consideration especially the question as to 
 the part that the mission should play in the education of the 
 Filipinos; how far the missions need to supplement the work of 
 the government bureau of education. This committee is also 
 charged with the duty of studying the practicability of a uni- 
 versity under evangelical influence. 
 
 Still further the question arises: What shall be the future 
 
INTEBDENOMI^'ATIONAL WORK IN THE PHILIPPINES 349 
 
 of our Filipino Churclies ? They are being trained in the Scriptures 
 and in self-government, and in independence of thought and ac- 
 tion. Shall they grow into so many separate denominations, or 
 shall they by natural growth, blessed and guided by God's Spirit, 
 merge their identity into one evangelical Church which will be 
 the guardian of truth in the archipelago? Such was the dream 
 of the writer when the scheme was first proposed in the fall of 
 1900. Plans under consideration in Korea lead us to hope that 
 similar blessings may in time crown our work. God grant that 
 no fancied denominational loyalty here in the United States pre- 
 vent the working out of the best plans for the advancement of 
 His kingdom in the Pearl of the Orient. 
 
 The following resolutions were adopted by the Evangelical 
 Union, January, 1904: 
 
 In order that there may be a clearer understanding of the purpose 
 of the Union and the meaning of the word "comity" as used in Article 
 2 of the Constitution of the Union, be it resolved that each mission and 
 society represented in this Union do hereby pledge themselves to the 
 following resolutions: 
 
 1. That we recognize and respect the discipline, polity and doctrine 
 of every other evangelical Church and we will inculcate in the churches 
 under our care the same recognition and respect 
 
 2. That no members be received from other churches without 
 proper certification from their pastors. 
 
 3. Not to engage the services of any member or licensed worker 
 of any other Church without mutual agreement of the missionaries in 
 charge. 
 
 4. That in medical, educational, publishing and literary interests, 
 we strive to avoid duplication of agencies in the same field. 
 
 5. That hereafter any question as to the occupation of any terri- 
 tory by any mission or missions, or any alteration or readjustment of 
 lines already agreed upon, shall be decided by the missions interested 
 in such occupation, alteration or readjustment. In case of disagree- 
 ment, the Executive Committee of the Evangelical Union at its annual 
 session or at a special meeting called with not less than two months' 
 notice, shall serve as a Board of Reference, whose decision shall be 
 respected by the missions directly interested after receiving the ap- 
 proval of their respective Boards. 
 
INTERDENOMINATIONAL WORK IN CHINA 
 AND KOREA 
 
 The Rev. Joshua C. Garritt 
 
 1. Korea. The rapid fruits of mission work in Korea have 
 surprised the Churches of Christendom. This field stands second 
 to Uganda, in North Africa, in the speedy growth of a large and 
 well instructed body of Christians. The most remarkable charac- 
 teristic of the work is perhaps the evangelistic spirit of the con- 
 verts, who from the time they are admitted to the catechumenate 
 become preachers of the Word to friends, neighbors and relatives. 
 Their earnestness in such propagation of the truth is by many mis- 
 sionaries made a test of the reality of their religion, and of the 
 propriety of receiving them to the communion of the Church. 
 
 All missions have attempted to profit by the lessons of the work 
 in other countries in three respects: 
 
 First — The division of field among the missions. 
 
 Second — Flexibility of government and polity in the infant 
 church. 
 
 Third — Education from the first in self-support, self-govern- 
 ment and self-propagation. 
 
 There has been a good degree of harmony among all the mis- 
 sions from the first. Particularly has cooperation within each 
 family of missions been the rule. There has for years been a 
 Council of Presb}i;erian Missions, consisting of missionaries of the 
 Northern and Southern Churches of the United States and the 
 Canadian and Australian Presbyterian Missions. The Methodist 
 Episcopal Missions, North and South, have also cooperated in a 
 similar way. By these means a careful division of field has been 
 made and maintained. But even so, there were occasional diffi- 
 culties, and the Korean converts themselves have found it hard to 
 understand the difference in denominations. It is in all mission 
 fields disastrous to the spirituality of the Christians to have before 
 them the idea of different denominations working near each other, 
 and affording a means of turning from one communion to another 
 in case of dissatisfaction. 
 
INTERDENOMINATIONAL WORK IN KOREA 351 
 
 The Methodist Council in June, 1905, expressed an earnest de- 
 sire for wider relation among the evangelistic missions in Korea. 
 The desire for this union appeared to be upon all hearts ; and dis- 
 cussions which took place in Seoul among representatives of many 
 missions clearly showed a remarkable preparedness for union of the 
 converts of all missions in one Christian Church. In Korea a mass 
 meeting of missionaries was held, and various missions were asked 
 to appoint committees to consider the subject of union. On Septem- 
 ber 11, 1905, the representatives of the two Methodist Episcopal 
 and the four Presbyterian IMissions met and unanimously voted in 
 favor of union. A General Council of Evangelical Missions was 
 constituted, and this Council met on Friday, September 15. 
 
 The authority of the Council was determined to be advisory 
 only and with such other powers as may be delegated to it by the 
 missions composing the Council when all the missions themselves 
 agree. So soon as the arrangements for this Council shall have 
 been definitely determined on by the missions concerned, the denom- 
 inational councils now existing will turn over their powers to the 
 General Council, and the latter will proceed with the organization 
 of one native Korean church. 
 
 Meanwhile, practical results which are already achieved are 
 the union of periodicals, Sunday School lessons, etc. ; the union of 
 the Wells Memorial Training School of the Northern Presbyterian 
 Mission with the Methodist Episcopal Pai Chai (intermediate 
 school for boys), the union of the Pyeng Yang Academy with the 
 Methodist Episcopal Boys' School, and at least a partial union of 
 the medical work at Seoul and in the North will at once be effected. 
 The Girls' Schools of the Northern Presbyterian and Southern 
 Methodist Missions will also be united. 
 
 All who love God's kingdom will rejoice to learn of the proba- 
 bility of a definite and thorough uniting of Christian converts in 
 Korea in one body, not so formed as to perpetuate differences, his- 
 toric in other lands,- but without meaning in Korea, but rather to 
 emphasize the oneness of God's people throughout the world. 
 
 2. China. The statement is sometimes made that in older 
 missions too little attention was paid to a proper division of field, 
 and that opportunities of friction between missions have thus been 
 rendered too numerous. With regard to China it must be said that 
 when the missionaries first entered various parts of the country they 
 did so through doors but slightly opened; as, for example, in the 
 
352 CHURCH FEDERATION 
 
 entering of the five treaty ports in 1844 missionary operations were 
 so much restricted that the workers were not permitted to go but 
 a few miles into the interior from these treaty ports. 
 
 On the other hand, the overwhelming population of China 
 invited all the Christian Churches to enter whenever possible. It 
 was therefore inevitable that many missions should enter at the 
 same point, and a division of the field was a practical impossibility. 
 
 The results of overlapping may, however, very easily be exag- 
 gerated, and it is to the credit of missionary societies working in 
 China that as the field has widely opened up throughout the length 
 and breadth of the land there has been more and more disposition 
 to prevent unnecessary overlapping, and to attain a higher degree 
 of comity and cooperation in mission work. All have had such 
 obstacles to contend with, they all have worked along the line of 
 least resistance, and a very remarkable degree of success has been 
 attained. The effort on the part of the missionaries to get together 
 in their policies and methods of work dates far back into the his- 
 tory of China missions. 
 
 There have been two great conferences of Protestant mission- 
 aries in China, the first in 1877, attended by 126 delegates, repre- 
 senting twenty-one societies, and the second in 1890, when there 
 were 445 delegates and over a thousand missionaries present. The 
 practical result of these conferences has been union translation of 
 the Bible in both the literary and the colloquial languages of China. 
 The striking out of certain policies which have in the main been 
 followed by all the missions in their systems of education, evan- 
 gelistic and medical work, and in their dealings with the Chinese 
 oflBcials. 
 
 The Educational Association of China, a large and influential 
 body, meeting triennially, is an outgrowth of this conference. This 
 association has been a means of unifying the policy of schools and 
 colleges in China, and also of providing standard text-books along 
 many lines of study. 
 
 A still more important general conference, which was to have 
 occurred in 1901, but was postponed on account of the upsetting 
 influences of the Boxer troubles, is to meet in Shanghai in 1907, 
 just one hundred years after the coming of Eobert Morrison to 
 China. Great advance is looked for in the direction of effective co- 
 operation and possibly of federation a? the result of the coming 
 conference. 
 
 One other evidence of the widespread desire for mutual help is 
 
REV. BISHOP DANIEL A. GOODSELL. REV. S. P. SPRENG, D.D. 
 
 D.D., LL.D. 
 
 REV. JOSIAH STRONG, D.D. 
 
 REV. P. T. TAGG, D.D. 
 
INTERDENOMINATIONAL WORK IN CHINA 353 
 
 found in the formation of the China Missions Alliance, with an 
 Executive Committee in Shanghai and local committees through- 
 out the provinces. This forms a means of placing before the whole 
 mission body in China subjects of national importance. The work- 
 ings of this Alliance have been somewhat restricted in the past, 
 but the advantages which accrue from such an alliance are evident. 
 The Chinese Government had at one time desired to have some indi- 
 vidual appointed who should represent and act for the Protestant 
 missionary body, just as the Archbishop might act for the Komau 
 Catholic body of missionaries. The matter having been put to a 
 vote among all the missions in China, it was decided to be inex- 
 pedient to have such a representative. On the other hand, methods 
 of cooperation in union hymnals or other publications, and matters 
 of moment in other lines of mission work, can be decided through 
 this General Committee and the Local Committees. 
 
 The China Inland Mission, the largest of the missions working 
 in China in point of numbers, having over eight hundred mission- 
 aries, is, as is well known, an interdenominational, or undenomina- 
 tional, mission. Baptists, Methodists, Episcopalians and Presby- 
 terians, etc., are found among its workers. The plan pursued by 
 the mission with regard to the founding of native churches is that 
 wherever work has been taken up by a missionary of one denomi- 
 nation his successors shall be of the same denomination, or if any 
 temporary arrangements necessitate the sending of a missionary 
 of another communion he shall make no effort to change the com- 
 plexion of the Church in that place. 
 
 Probably the most forward of the denominations working in 
 China in the matter of union is the Presbyterian family. There 
 has been an effort for many years to effect a union of Presb3rterian 
 converts in China, and the effort will apparently soon be 
 crowned with success. In 1901 a representative conference of 
 Presbyterian missionaries met in Shanghai and organized a Com- 
 mittee of Union, the members of which were to be appointed by 
 the various missions. This Committee of Union, of which the 
 writer is the Secretary, met in 1902, and again in 1903. At these 
 meetings plans for union of the Chinese churches of the various 
 missions were formulated. The missions represented were the 
 Presbyterian Church of England, the Free Church of Scotland, the 
 Church of Scotland, the Irish Presbyterian Church, the Canadian 
 Presbyterian Church, the American Reformed Church and the 
 Presbyterian Churches, North and South, of the United States. 
 
354 CHURCH FEDERATION 
 
 Cumberland Presb}i;erJans and certain others of the Presbyterian 
 family are likely to enter the union. A meeting of the committee 
 was held in Shangliai in October of this year, the results of which 
 have not yet been learned in this country. 
 
 The plans fixed upon in 1903 looked toward the establishment 
 of a General Assembly, embracing the Presbyterian Churches from 
 Manchuria in the North to Kwang-tung Province in the South, 
 forty thousand communicants strong. It is probable, however, 
 that the differences of dialect and distance in China will prevent 
 the immediate establislunent of this General Assembly, and that 
 there will be local union effected in five or six synods in various 
 regions where two or more Presbyterian missions are working, these 
 synods being federally united for the time being. Even in this 
 case the union between Presbyterians will be an accomplished fact, 
 and the General Assembly in China will have been delayed but a 
 few years. 
 
 At the committee meeting in 1903, after plans of union had 
 been fixed upon, the committee was entertained by the Shanghai 
 Missionaries Association, representing a large number of mission- 
 ary societies, and a very enthusiastic and cordial reception was given 
 to the account of the committee's work. Other denominations were 
 influenced by the prospect of this union to seek union among them- 
 selves. The Methodist Episcopal Missions, North and South, have 
 since effected a union of their publication work, and are looking 
 toward further united measures among themselves. The Ameri- 
 can Baptists, North and South, have united in a scheme of higher 
 education, and the news has Just been made public that each 
 society has made a grant of $10,000 toward the establishment of a 
 large joint institution of learning. The most enthusiastic recep- 
 tion was given to the statement made by the Committee on Pres- 
 byterian Union that their purpose in effecting such a union was 
 not the glorifying of Presbyterianism, or the emphasizing of denom- 
 inational differences, but rather that union within denominational 
 lines should be made a step toward the earnestly desired goal of 
 one undivided Christian Church in China. 
 
 Plans have been formed for cooperation in educational work 
 in several parts of China. Entirely forgetting their denomina- 
 tional lines, the A. B. C. F. M. and Tx)ndon Missionary Society 
 have combined with the Presb5i;erians in and about Peking in the 
 Arts College, the Medical College and Theological Seminary work. 
 Similarly in Shantung the English Baptists and the Presbyterians 
 
INTERDENOMINATIONAL WORK IN JAPAN 355 
 
 have effected a union work. In Central China the Presbyterian 
 Missions, North and South, have just effected the establishment of 
 a union Theological Seminary, each mission setting apart an 
 instructor for this work. The buildings are in process of erection 
 at Nanking. The Foreign Christian Mission of Nanking has just 
 presented a formal request to be allowed to cooperate with the 
 different missions in this work. Similar union in educational work 
 is likely to be reported from Sze-Chuen and in other parts of China. 
 Such lines of cooperation and mutual assistance are so evi- 
 dently desirable, both for the sake of economy and for the sake of 
 impressing the Chinese Christians with our oneness, that they are 
 sure to increase in all parts of the Empire; and I am well within 
 the bounds of truth in saying that there is a widespread and heart- 
 felt desire on the part of Chinese Christians for the day when there 
 shall be no differences of denomination, but when all those who 
 name the name of Christ in China shall be united in one indepen- 
 dent, self-governing Church of China. 
 
 INTERDENOMINATIONAL WORK IN JAPAN 
 
 The Rev. James L. Barton, D.D. 
 
 The mission boards first beginning operations in Japan were 
 fortunate in the broad minded statesmanship and depth of Chris- 
 tian character possessed by their early missionaries. When work 
 was once inaugurated the difficulties confronting the progress of 
 Christianity in that empire were so colossal and the promises of 
 success under right conditions so alluring, that questions gath- 
 ering about denominational differences were early relegated to 
 the background, and the one mighty theme of "the Kingdom of 
 God for Japan and Japan for the Kingdom" was kept to the 
 front. With such men of deep piety and high intelligence and 
 in such a country of endless surprises and unexpected achieve- 
 ments, it was most natural that the Christian work should have 
 developed largely along lines that are Christian first and denomi- 
 national afterwards. 
 
 We will now trace some of the lines of practical federated 
 work which have developed in Japan. We can mention only the 
 
356 CHURCH FEDERATION 
 
 most marked and such as have proved their success by recorded 
 results. We will class these various operations under two heads. 
 
 I. Federation within similar denominations. 
 
 II. Federation among divergent denominations. 
 
 I.— WITHIN SIMILAR DEINOMINATIONS. 
 
 On June 21, 1877 — only eighteen years after modem mission- 
 ary work was begun in Japan — the missions in Japan of the 
 Reformed (Dutch) Church of America, of the Presbyterian 
 Church (North) of America, and the United Presbyterian Church 
 of Scotland met in convention and voted: 
 
 That we heartily enter upon united effort in our missionary work 
 and that we proceed to make such arrangements as shall seem best 
 adapted to secure the organization of all existing native churches under 
 our respective care into one body. 
 
 The name "The Union Church of Christ in Japan" was given 
 to the Church that resulted from this joint effort. Two years 
 later, at a meeting of "The Council of the United Missions of 
 Japan," as the organization was called, resolutions were passed 
 expressing keen satisfaction at the results of both theological 
 education of students in preparation for the ministry and in 
 the general work of evangelization. In 1885 the Presbyterian 
 Church (South) of the United States of America joined the 
 Council, followed in May, 1886, by the Mission of the Reformed 
 (German) Church in the United States. 
 
 The number of cooperating missions has been increased to 
 include, besides those mentioned above, the missions of the Cum- 
 berland Presbyterian Church. These cooperating missions sup- 
 port and conduct in common two theological schools, several train- 
 ing schools for Bible women, besides other schools; publish a 
 theological magazine, and carry on all forms of missionary work. 
 There are in this practical union more than 14,000 Japanese 
 Christians in seventy-five churches and one hundred and nine 
 preaching places. During the twenty-eight years since the be- 
 ginning of this Federation there has been no attempt to turn 
 backwards. The results have fully justified the plan. 
 
 An effort of the American Baptist Missionary Union and the 
 Southern Baptist Convention to bring into closer cooperation 
 
IDfTERDENOMINATIONAL WORK IN JAPAN 357 
 
 tlie theological and Biblical training of Japanese youth and far 
 wider and closer cooperation is contemplated. No formal union 
 has yet been consummated. 
 
 The missions of the Methodist Episcopal Church (North) and 
 the Methodist Episcopal Church (South), and the Canadian Meth- 
 odist Church have appointed a commission to bring about a union 
 of these three bodies. There is a strong feeling in Japan in favor 
 of such a union. 
 
 All of the missions in Japan carried on by the Episcopal 
 Church of England, Canada, and the United States are united 
 in one Church bearing the name of "The Holy Catholic Church 
 of Japan." This Church has its ovm Japanese clergy, holds to- 
 gether its Triennial Synod, including delegates from the six 
 English and American dioceses, and is now looking forward to 
 the election within the next few years of a Japanese bishop. All 
 except the missions of the Presbyterian group first mentioned 
 are in their infancy in their cooperating plans as yet, but the 
 trend of the movement is unmistakable. 
 
 II. We turn now to the wider interdenominational federa- 
 tions which are more significant and far-reaching. We will class 
 these various plans of cooperation under the heads of Educa- 
 tional, Literary, Evangelistic, and General. 
 
 1. The Educational Work. There are few mission schools 
 in Japan that are strictly denominational. In most of them are 
 found pupils and teachers from various denominations. The 
 Doshisha at Kyoto was started by the American Board of Foreign 
 Commissioners for Foreign Missions (Congregational), but at 
 the present time three or four denominations are represented 
 upon its Board of Trustees and as many upon its faculty. 
 
 Four denominations have been engaged at one time as teach- 
 ers in its theologcal department. It is not impossible that the 
 time will come when there will be in Japan only one or possibly 
 two theological schools — entirely interdenominational as to 
 students, instructors and managers. The missions have united 
 in a proposition to foster at some central place in the Empire a 
 school for the study of the Japanese language in which new mis- 
 sionaries of all denominations shall be placed while preparing 
 themselves for work in the vernacular. 
 
 They are also cooperating in a school at Tokyo for foreign 
 children, to which their own children may be sent. Such a 
 
358 CHURCH FEDERATION 
 
 school is now in full operation, the pupils representing nearly 
 every denomination working in the country. 
 
 2. Literary Work. In 1877 the mission of the American 
 Board in Japan appointed a committee to confer with representa- 
 tives of the other Christian missions in that country with refer- 
 ence to the appointment of a joint committee for the translation 
 into Japanese of the Old Testament. A convention was held in 
 Tokyo in May, 1878, at which it was voted : 
 
 That each mission represented in the convention be requested from 
 time to time to elect one of its members who shall serve upon a per- 
 manent committee. 
 
 Power was given to such a committee to add to their numbers 
 a delegate from any Protestant mission not represented in that 
 convention. This committee was to be a court of appeal from 
 the Old Testament translation committee as well as a committee 
 to meet certain contingencies which might arise in the general 
 mission work. At this convention forty-seven male missionaries 
 were present, representing fourteen different societies and eleven 
 different denominations. There were at that time only sixty-six 
 male missionaries in the country. 
 
 Here we discover an early move toward union through an in- 
 terdenominational committee whose duties were not clearly de- 
 fined, but who were to represent together the Christian work 
 in the Empire as a whole. 
 
 At the same conference it was voted that: 
 
 All missions and individuals connected with missions, who have 
 published or prepared any books, tracts, or maps in the Japanese 
 language, be requested to send a copy of each to the secretary of every 
 other mission and that they be requested to do the same with all pub- 
 lications they may make hereafter. 
 
 In order to save duplication in work and the loss of time, 
 energy, and money, it was also voted: 
 
 That when any one shall have actually begun such a work of prepa- 
 ration (of translation or original work for the press) he be requested to 
 notify the editor of the ShicM Icfii Zappo, who has kindly consented to 
 publish a notice of the same. 
 
 In 1881 interdenominational tract committees were formed for 
 East and West Japan which worked in cooperation with the 
 American Tract Society. Within one year twenty publications 
 were issued. In 1875 there was in Tokyo a corresponding com- 
 
INTERDENOMINATIONAL WORK IN JAPAN 359 
 
 mittee of the Religious Tract Society of London, composed of 
 British missionaries alone. These are now merged into the 
 Japanese Book and Tract Society, although many of the different 
 hoards do no little publishing upon their own account. 
 
 Sunday School Literature. The Council of Missions cooperat- 
 ing with the Church of Christ in Japan, the Conference of the 
 Methodist Episcopal Church, the Mission of the Amer- 
 ican Board, and the Mission of the American Baptist Missionary 
 Union have recently united to prepare and publish a series of 
 Sunday School Lesson Helps for the use of all the Churches 
 represented in the missions here included. Since 1899 these four 
 missions and groups of missions have prepared and issued by a 
 joint committee a Sunday School Monthly, a Quarterly, and 
 Beginners^ Leaflets. 
 
 The British and P^oreign Bible Society of England and the 
 American Bible Society and the National Bible Society of Scot- 
 land combined in 1890 and carried on their work in Japan and 
 Korea under the direction of a single agent directed by a Bible 
 Societies Committee. The success and value of the plan has 
 been evident. Owing, however, to the greatly increased demands 
 upon the Bible societies, Japan has been divided into two Bible 
 districts, the American Society having charge of the eastern 
 half and the two societies of Great Britain the western half, each 
 under a separate committee, but with provisions for a joint meet- 
 ing. Three at least of the nine members of the committee upon 
 the British work must be Americans and the same proportion of 
 Englishmen upon the American committee is provided for. 
 
 Perhaps the most important and striking act of interdenomi- 
 national cooperation in the line of pubHcation is that which has 
 produced and put into circulation a hymn book for the use of all 
 denominations in the country. At the Interdenominational Mis- 
 sionary Conference held at Tokyo in October, 1900, the following 
 vote was passed: 
 
 Be it resolved that this Conference places itself on record as desir- 
 ing the use of a common hymnal by the Christians in Japan, and that 
 if, under existing conditions, this proves impracticable, nevertheless as 
 many denominations as possible shall unite to seciu-e this desired end. 
 
 A representative committee of five was appointed from the five 
 largest mission groups in the Empire : 
 
3G0 CHURCH FEDERATION 
 
 To secure the best possible translations of one hundred, more or 
 less, of such hymns, to adapt these translations to appropriate tunes, 
 and to endeavor to introduce these as far as possible into all collections 
 of church hymnals. 
 
 The committee, acting in most harmonious cooperation, pre- 
 pared and put through the press in 1903 a hymn book containing 
 four hundred and eighty-five selections, many of them new to 
 Japan. One hundred and twenty-five of these hymns were in- 
 corporated by the Episcopalians into their revised hymn book. 
 All other denominations have adopted the book as a whole, so 
 that in the matter of hymns and tunes practical uniformity pre- 
 vails throughout the entire Christian body in Japan. 
 
 3. Evangelistic Operations. Much of the cooperation al- 
 ready referred to is evangelistic in its aim, purpose, and results. 
 Before any plans for closer organic union were adopted, the vari- 
 ous missions worked side by side in great harmony. The Evan- 
 gelical Alliance was formed early in the liistory of missions and 
 has been a common meeting ground for the different denomina- 
 tions. iSTearly all have been represented in its active membership, 
 and, through it, evangelistic campaigns upon interdenominational 
 lines have been conducted. The Y. M. C. A. is a power in all good 
 work and a meeting place of all denominations. 
 
 Without going into details we will report one comparatively 
 recent piece of evangelistic work in which every evangelical de- 
 nomination represented in Japan took part. This illustrates 
 and demonstrates the spirit of cooperation that prevails in Japan 
 at the present time. 
 
 The Missionary Association of Central Japan on December 17, 
 1901, appointed a committee of its own members to formulate 
 a plan for a special interdenominational effort at the Osaka Na- 
 tional Exhibition to be held in the spring of 1903. This associa- 
 tion was made up of the Presbyterian, Congregational, Episcopal, 
 Methodist, and Baptist group of missions, as well as the Y. M. 
 C. A. The proposition met with the most cordial response and 
 funds sufficient to meet the needs of the committee were soon 
 provided. A large hall in front of the main entrance to the 
 grounds was leased for the five months of the exhibition. This 
 was in the charge of a joint committee which made all the gen- 
 eral arrangements. 
 
 There were held forenoon, afternoon, and evening almost a 
 
INTERDENOMINATIONAL WORK IN JAPAN 361 
 
 continuous series of meetings with constant changes of speakers 
 and singers. The first thirteen days all denominations, Joining 
 together, conducted the meeting. The next twenty-eight days 
 were entirely in the hands of the Baptist group, the next twenty- 
 eight the meetings were directed by the Congregational group, 
 the next by the Presbyterian group, the next by the Methodists, 
 and the last twenty-eight days were in charge of the Episcopal 
 group. In all 1,670 distinct meetings were held, at which 2,531 
 addresses were made to 2i5,868 people. Over 16,000 signed cards 
 asking for further instruction in Christianity. It is doubtful if 
 ever before in any land so large a body of Christians of so wide 
 a variety of denominations ever so heartily joined together in 
 fraternal cooperation for five months in a purely evangelistic 
 effort for the conversion of men. 
 
 4. General Cooperating Measures. In 1881 the missionaries 
 of the American Board (Congregational), and of the Church Mis- 
 sionary Society (Episcopal), held conferences in Osaka and Kobe. 
 At Kobe nearly all of the missionaries in the vicinity were united, 
 and representatives from six missions were present, of which three 
 were Episcopalians. A report of the gathering says: 
 
 That meeting, characterized by a spirit of sympathy, unity and 
 love will long be remembered. 
 
 On this occasion the desire to hold a general convention of 
 Protestant missionaries seemed general and a resolution to that 
 effect was unanimously adopted, and a committee was appointed 
 to take measures to accomplish it. In accordance with these 
 arrangements, a general conference was held in Osaka, April 16 
 to 21, 1883, at which twenty-two societies were represented by 
 one hundred and six delegates. All of the denominations working 
 in Japan at that time were represented, and nearly sixty per cent, 
 of the missionaries were present. Twenty-six important topics 
 were presented by a special paper and afterwards discussed by 
 the conference as a whole. These included subjects relating to 
 practical questions of mission operations and policy, as well as 
 more general subjects. The proceedings were published in a 
 volume of 468 pages with several charts. The proceedings of 
 this conference were most harmonious, the subjects treated and 
 the discussions supremely instructive and inspiring. 
 
362 CHURCH FEDERATION 
 
 THE TOKYO CONFERENCE OF 1900. 
 
 No other general conference of the missionaries in Japan was 
 held until there was convened in Tokyo, October 24-31, 1900, the 
 largest of its kind and the most representative conference of mis- 
 sionaries ever held in that country. There were four hundred 
 and fifty foreign missionaries present, representing six hundred 
 and twenty-four missionaries, forty-nine mission boards and as 
 many denominations and separate organizations. Not only was 
 the mission work in the Empire thoroughly surveyed, but the 
 most practical matters relating to the common mission work were 
 considered, discussed, and often decided upon. It was in tliis 
 conference that most important practical measures were taken 
 to perpetuate interdenominational cooperation and to prevent 
 wasteful and unchristian competition among missionaries and 
 boards. It was here that the plan already referred to for a union 
 Japanese hymn book for all the different denominations in the 
 country took shape, resulting in the completion of the work three 
 years later. The same body took practical steps to provide inter- 
 denominational Sunday School Lesson Helps, which are now in 
 use by several missions. 
 
 The most important action of the conference was the appoint- 
 ment of a "promoting committee" of ten: 
 
 To prepare a plan for the formation of a represent^itive standing 
 committee of the missions, such plan to be submitted to the various 
 missions for their approval, and to go into operation as soon as 
 approved by such a number of missions as include in their membership 
 not less than two-thirds of the Protestant missionaries in Japan. 
 
 The report of this conference makes a closely printed vol- 
 ume of 1,048 pages, with many tables and charts. It contains 
 invaluable information for every student of the Christian move- 
 ment in Japan. 
 
 Through the efforts of the "Promoting Committee" appointed 
 at this conference, as recorded above, a general standing com- 
 mittee was convened in Tokyo in January, 1902, with seventeen 
 representatives present from seventeen missions. These included 
 all of the old and strong missions in the country except the 
 Episcopalians. The Constitution then adopted has as its two prin- 
 cipal features: 
 
 I. The name "The Standing Committee of Cooperating 
 Christian Missions in Japan."' 
 
INTERDENOMINATIONAL WORK IN JAPAN 363 
 
 II. Functions, "This committee shall serve as a general me- 
 dium of reference, communication, and effort for the cooperating 
 missions in matters of common interest and in cooperative enter- 
 prise. On application of interested parties, and in cases of urgent 
 importance on its own initiative the committee may give coun- 
 sel/' 
 
 (a) With regard to the distribution of forces for evangelistic, 
 educational, and eleemosynary work, especially where enlargement 
 is contemplated; 
 
 (b) With regard to plans for union or cooperation on the 
 part of two or more missions for any or all of the above forms 
 of missionarj'' work; 
 
 (c) And in general with a view to the prevention of mis- 
 understandings and the promotion of harmony of spirit and 
 uniformity of method among the cooperating missions. 
 
 (2) The work of this committee may include: 
 
 (a) The formation of plans calculated to stimulate the pro- 
 duction and circulation of Christian literature; 
 
 (b) The arranging for special evangelistic campaigns for the 
 services of visitors from abroad as preachers of lectures, and 
 for other forms of cooperative evangelistic effort; 
 
 (c) In securing joint action to meet emergencies affecting the 
 common interests of the cooperating missions. 
 
 (3) In ser\'ing as a means of communication between the 
 cooperating missions the committee shall be authorized to pub- 
 lish at least once a year a record of social and religious condi- 
 tions and progress. 
 
 The articles which follow deal with the membership of the 
 committee, offices, meetings, expenses, etc. 
 
 The separate missions chose their own representatives and 
 the expenses of the committee are paid by the several missions 
 represented in its membership. 
 
 There are six permanent sub-committees: 
 
 1. Christian literature. 
 
 2. Cooperating evangelistic work. 
 
364 CHURCH FEDERATION 
 
 3. Speakers and lectures from abroad. 
 
 4. Educational and eleemosynary work. 
 
 5. Statistics, 
 
 6. General business. 
 
 The Bible societies and the Y. M. C. A. were invited to ap- 
 point representatives upon the committee. 
 
 The plan for a general catalogue of all Japanese Christian 
 literature, for a school for the instruction in Japanese of all 
 new missionaries, a school for missionary children in Japan, the 
 preparation of a union Sunday School hymnal, and the sending 
 of Christian chaplains to the war, were originated and carried 
 into execution by this committee. 
 
 At the meeting of the committee in 1901 there were present 
 twenty-four representatives from nineteen missions, and this year, 
 1905, there were twenty-two representatives from twenty dif- 
 ferent missions. As now constituted this committee is com- 
 posed of representatives from all of the leading boards, societiea 
 and denominations working in Japan, including the Church Mis- 
 sionary Society of England (Episcopalian). 
 
 This committee has published for three years in succession 
 under the editorship of Rev, D, C, Green, D, D., a full but con- 
 densed report of the Christian work in Japan under the title, 
 "The Christian Movement in Its Relation to the New Life in 
 Japan." These reports contain from one hundred and sixty to 
 two hundred and fifty pages each and include the work of the 
 Russo-Greek Church, as well as that of the Roman Catholics, 
 Each has a complete missionary directory and tables of general 
 statistics corrected to date. The committee plans to continue 
 this publication from year to year, 
 
 CONGRESS OF JAPANESE RELIGIONS. 
 
 In May, 1904, there was held in Tokyo a religious meeting 
 of unusual interest to the world, but more especially to Japan. 
 It was a general Congress of Japanese Religions, including not 
 only Christians of various denominations, both Japanese and 
 foreign, but also representatives of different Buddhist and Shinto 
 sects. Priests and high officials of Shinto and Buddhist temples, 
 professors from the Imperial University, Christian pastors and 
 missionaries, and representatives of the Greek and Roman Cath- 
 
INTERDENOMINATIONAL WORK IN JAPAN 365 
 
 olic Churches met upon the same platform, not so much in the 
 name of religion as under the impulse of a com m on interest in 
 the highest welfare of Japan. Some 1,500 people were in at- 
 tendance. In connection with this remarkable gathering it was 
 said, "If religious men are to be forever at war when shall the 
 world have peace?'' 
 
 In organized interdenominational practical cooperation prob- 
 ably the example set by the Christian leaders in Japan is not 
 surpassed anywhere in the world. No other country presents so 
 many favorable conditions as does Japan. The Empire itself is 
 small, compact, and with conmion language. These are condi- 
 tions which prevail in no other country with so large a popu- 
 lation commanding the attention of so many denominations. It 
 would be surprising and even lamentable were there not a good 
 degree of cooperation. It is a cause for deep gratification that 
 the Christian work of that country, both among Japanese and 
 foreigners, is carried on with so little friction and waste of 
 energy, and with such hearty, fruitful cooperation. 
 
 It is no exaggeration to affirm that nowhere else in the world 
 can there be found such a general practical acceptance of the 
 principles of interdenominational cooperation as that existing 
 and operating to-day throughout the Empire of Japan. It may 
 be said without fear of contradiction that the Christians in 
 Japan, both native and foreign, exalt Christianity above creed 
 and fraternity above denomination. 
 
A UNITED CHURCH AND THE FELLOW- 
 SHIP OF FAITH 
 
ADDRESS BY THE CHAIRMAN OF THE CONFER- 
 ENCE SESSION 
 
 Hon. Henry Kirke Porter 
 
 I count it a very great honor that has heen conferred upon 
 me to be invited by the brethren of my denomination to rep- 
 resent them in connection with others here in this Conference. 
 I am glad that forty years of service in connection with the Young 
 Men's Christian Association has brought me into full sympathy 
 vidth a large number of those whom I know as Christian men. 
 I do not know their distinctive fellowship; I know them as one 
 in Christ. I think that none of us can help being impressed in 
 our daily life with the necessity of a power from without and 
 from above to keep us in the way, and to keep our feet from 
 falling, and anyone who has experienced such help and known it 
 in his life rejoices that that help is extended broadcast wherever 
 men, recognizing their need, and recognizing the hand stretched 
 out to save, look up and cry, "Lord, save me ; I perish." It is on 
 that basis that we can all come in our great need and in our 
 recognition of the great offer of help, and go on rejoicing in Him 
 who has been revealed unto us as the Saviour of the world. 
 
 Our theme to-night is stated in terms that are hardly more 
 than synonyms. A United Church is certainly a perfect illus- 
 tration of the fellowship of faith, and perfect fellowship of faith 
 cannot fail to bring all who possess it into substantial unity. Our 
 fellowship vsdth one another can approach such perfectness only 
 as we all come near to Him who is the Head ; mindful in our com- 
 ing of the reverence which is His due, obedient to His com- 
 mands, quick to do His will, and conforming our lives unto His 
 perfect life, for "truly our fellowship is with the Father, and 
 with His Son Jesus Christ." 
 
 The addresses of this evening will bring us into the contem- 
 plation of the Father, and of the Son, and of the Holy Spirit, 
 the ever blessed Trinity, and of the Holy Scriptures, the written 
 Word of God. In such contemplation, and in the daily "practice 
 of the presence of God" in our lives, we shaU all be brought 
 very close to one another. For such unity our Lord Himself 
 prayed, and is not this Conference at least a partial answer to 
 
370 CHURCH FEDERATION 
 
 that prayer, and at the same time strong proof of an earnest long- 
 ing on the part of many of His followers for a more complete 
 and perfect answer ? 
 
 OUR FAITH IN CHRIST — CHRIST THE CENTRE 
 OF CHRISTIANITY 
 
 President William H. P. Faunce, D.D., LL.D. 
 
 And yet, no Christian ever requires any introduction or vesti- 
 bule to a statement regarding our faith in Jesus Christ. Any- 
 where and at any time, such a statement is surely in order. 
 
 "The most distinctive element in modem theology is what 
 we may call a new feeling for Christ." This statement of Prin- 
 cipal Fairbairn may well be broadened, and we may say that the 
 distinctive element in the Christian experience of our time, the 
 dominating note in modem religious aspiration and devotion, the 
 clearest motive in social and philanthropic endeavor is a new feel- 
 ing for Christ. 
 
 This is quite distinct from any new formula by which to 
 describe or define Christ. The third and fourth of the Christian 
 centuries were largely occupied with attempts to set forth in the 
 categories of the Greek philosophy, the metaphysical implications 
 of the simple facts found in our four Gospels. The Greek Church 
 brought to that task a mind far more at home in philosophy 
 than our practical Western mind has ever been, and its work does 
 not need to be done again. The Greek Church was obliged to 
 depart from the language of tlie New Testament, and to use a 
 set of conceptions that can never be truly ''understanded of the 
 people." But abstruse and subtle as that language may be, its 
 object and outcome is clear; it settled forever the Christian con- 
 viction that Christ is not merely a bettered Socrates, an expur- 
 gated David, a more tolerant Aurelius, but is such that who- 
 ever has seen Him has seen the Father. 
 
 This new feeling for Christ is also quite distinct from any 
 new juridical formula by which to describe or define Christ's work 
 for men. After the Greek philosophy had done its ])est with the 
 
CHRIST THE CENTRE OF CHRISTIANITY 371 
 
 Gospel facts, then came the translation of the work of Christ 
 into terms of the Roman law. The imperial power had codified 
 all the law into one vast system, and every individual life found 
 its significance in its relation to those legal processes by which 
 justice was secured, and the majesty of the government upheld. 
 Theology seized on this idea, and applied it to the work of Christ. 
 Here again the achievement of the past does not need to be re- 
 peated. Those who are content with the forensic interpretation 
 of Christ's work will never find a better exposition of it than 
 in the work of the great mediaeval thinkers. 
 
 But this new feeling for Christ, of which we are all conscious, 
 is a feeling distinctly personal, largely due to the historical study 
 which has made the Prophet from Xazareth a living, breathing 
 figure, a vivid, abiding reality in the modern world. Jesus Christ 
 is more real to His people to-day than ever before since Bethle- 
 hem. Gladly profiting by the results of the Greek philosophy and 
 the Roman law, we yet press on to something more intimate and 
 vital. The thought of Christ, by which our souls are fed and 
 our spiritual energy maintained, is not chiefly that of an official 
 at some vast celestial assize, or chiefly that of an eternal 
 person within an eternal substance, but in that of a living Lord 
 of life, in whose brief earthly life we discern the revelation of 
 the heart of God, in whose ethical teaching we discern a sovereign 
 voice, and to whose commands and ideals we may safely and 
 affectionately yield the supreme allegiance of our souls. 
 
 The most striking proof of this would be found, if we had 
 time to present it, in a comparison of the devotional literature 
 of one or two centuries ago with that of our own time. The 
 difference is not merely that we have scores of lives of Christ 
 written within fifty years, not merely that such mottoes as "In 
 His Name" and "What Would Jesus Do?" have seized on the 
 popular imagination, but that without denying the validity of the 
 conception of Christ as an official we have transcended it in the 
 interest of Christ as a person. We have created a new hymnology, 
 whose characteristic cry is: 
 
 Oh, Master, let me walk with Thee, 
 In lowly paths of service free. 
 
 Now, this modem feeling for Christ is a return, at least a 
 partial return, to the primitive attitude which gave peace and 
 victory to the first Apostles of our Lord. It is impossible to 
 
372 CHURCH FEDERATION 
 
 exaggerate the depth of devotion which Peter, James and John 
 felt toward their Master. The power which transformed the timid 
 fishermen into the founders of a spiritual empire, the passionate 
 fervor with which they went forth to conquer Church and State, 
 the superb faith by which the early Church marched from the 
 upper chamber in Jerusalem to the imperial assembly at Nicaia, 
 was not the result of mere intellectual analysis, however correct, 
 but the result of a moral and spiritual allegiance to Jesus Christ. 
 
 Through that allegiauce came their Icnowledge, even as He 
 had said : "If any man will do His will, he shall Imow of the doc- 
 trine." First came the implicit faith and absolute obedience, 
 then the formulation of what that experience involved. 
 
 I hardly need remind this assembly of this remarkable attitude 
 of the primitive Christians — an attitude the more surprising be- 
 cause not enjoined or expected by any of the founders of the 
 great ethnic religions, and because it must seem in conflict with 
 the jealous monotheism of Israel. This attitude of supreme alle- 
 giance is seen not only in individual addresses, such as: "Thou 
 art the Christ, the Son of the Living God;" "Thou hast the 
 words of Eternal Life;" "My Lord and my God" — but far more 
 clearly in the reports of the entire temper and the disposition 
 of the New Testament Christianity. The sons of Zebedee for- 
 sake their boats and nets and family at the first intimation of 
 the new prophet, while Matthew leaves the receipt of custom at 
 the simple word, "FoUow Me." Peter says to Christ, "I am ready 
 to go with Thee to prison and to death," while the most timid 
 of the Apostolic band repeat, "Let us also go, that we may die 
 with Him." Martha confidently claims, "If Thou hadst been here, 
 by brother had not died"; and the nameless centurion goes on 
 record, "Truly this was the Son of God." In the Book of Acts, 
 Saul, amid the blinding light on the Damascus road, cries : "What 
 wilt Thou have me to do?" and Stephen, amid the falling stones, 
 prays, "Lord Jesus, receive my spirit." Individual proof-texts 
 are not sufficient — they may receive new readings or interpreta- 
 tions — but an atmosphere permeating the entire literature cannot 
 be dissolved by any advance in hermeneutics. The early disciples 
 referred to their Master from Nazareth all their mental prob- 
 lems. Questions about Sabbath-keeping, about resurrection, 
 about marriage, about payment of taxes, were to them forever 
 answered by his ipse dixit. Questions regarding the ethics of daily 
 life: '*How often shall my brother sin against me, and I forgive 
 
CHRIST THE CENTRE OF CHRISTIANITY 373 
 
 him ?" ''Who is my neighbor ?" were answered in brief sentences, 
 which became the rule of life for succeeding centuries. To those 
 disciples the Master's word was the end of controversy and the 
 beginning of fervid action. When we enter the region of the 
 New Testament epistles we find that the death of Christ has only 
 increased the unswerving, uncalculating devotion of his followers. 
 The identification of Paul with his Master may seem mystical and 
 unreal to some minds, but its results were known and read of 
 all men. "His working worketh in me mightily." "I live, and 
 yet not I, but Christ that liveth in me." "If any man be in 
 Christ, he is a new creation." And this measureless devotion 
 assured the disciples of personal immortality and reunion with 
 their Lord. "To depart" was to be "with Christ," for "where He 
 is" — in power and peace, and wisdom and glory — there shall also 
 His servant be. But to quote all the passages which set forth the 
 self-surrender of the early Christian mind to Christ would be 
 to quote nearly the entire New Testament. By future critical 
 processes we may conceivably be required to move from our New 
 Testament many a text, even whole chapters, or books; but we 
 can never remove the pattern which runs throughout every book 
 and every chapter, the moral attitude which created the literature, 
 because it created the life out of which the literature grew. 
 
 And this unmeasured personal devotion was the sole bond of 
 unity in the early Church. The unity was assuredly not racial. 
 The fetters of Judaism were quickly cast aside, and the new 
 faith was made a gospel for the whole world. Parthians, Medes, 
 Elamites, Jews and proselytes, Cretes and Arabians, all were equal 
 sharers in the privilege and power of the new kingdom. Tlie 
 unity was not that of an ecclesiastical order, for the organization 
 of the Church varied with locality, and embryonic forms of the 
 congregational, presbyterial, and episcopal order are clearly dis- 
 cernible in the New Testament. The unity was not that of a 
 social class, whether conservative and contented, or discontented 
 and radical, for it embraced slaves, drunkards, and harlots on 
 the one hand, and on the other the saints in Caesar's household, 
 together with the eloquent Apollos, and Timothy, the educated 
 Greek. The unity was not philosophical, for the great character- 
 istic words of the later philosophy — incarnation, atonement, trin- 
 ity — are not to be found in their later sense, if at all, in the 
 New Testament. But the unity was that of the one Lord, not yet 
 psychologically analyzed; one faith, not yet metaphysically for- 
 
374 CHURCH FEDERATION 
 
 mulated; one baptism, not yet etymologically discussed. It was 
 one great personal allegiance to the Lord who was dead, and is 
 alive forevermore, in whose voice the disciples heard the divine 
 accent, in whose life they found a sinless example, in whose 
 death they saw the supreme sacrifice of the divine love reconciling 
 the world unto itself. Into this great soul-transforming experi- 
 ence of Christ they all had come; by it every thought was car- 
 ried captive; out of it necessarily were to come their ethics, their 
 theology, and their entire world-view. Out of the new life cre- 
 ated by the new energy were to come later the reasoned opinions, 
 the ordered propositions, the logical sequences, which have created 
 the more or less adequate creeds of Christendom. First came the 
 experimental knowledge of Christ, and then the rational reflection 
 on what that experience must imply. But the one faith in the 
 one Lord was the root, not the fruit, of both the Creed and the 
 organization of the Christian Church. 
 
 Here, then, is the perpetual place of Christ in Christianity — 
 at the very centre. The consciousness of Christ is the fountain- 
 head of our thought and action. We are not ashamed to acknowl- 
 edge the lordship of Christ. We profess a relation to the founder 
 of Christianity which is unique in human history, because His 
 relation to God — however the words may stumble and totter in 
 which we declare it — is unique. We do not preach an emasculated 
 Christianity, a mere devitalized residuum of what is common to 
 all religions of history. We do not think to make Christianity 
 effective by reducing it to its lowest terms — we do not expect to 
 make it credible by stripping it of all that challenges our think- 
 ing powers, or wish to make it universally acceptable by reducing 
 it to platitudinous propositions which no man has ever denied. 
 Christianity at its lowest terms is never at its highest power. We 
 ask to-day the same unhesitating allegiance to the Lord as in 
 the days of Paul, Athanasius, Luther, Wicklif and Wesley. He 
 is more to us than a Galilean peasant. When Emerson speaks of 
 the "noxious exaggeration of the person of Jesus," we fear that 
 he has dropped for the moment his philosophic charm and ex- 
 posed the discontent of a soul which has not found rest in any 
 supreme allegiance. When we hear Matthew Arnold saying: 
 
 Now He is dead; far hence He lies 
 
 In some lone Syrian town, 
 And on His grave with shining eyes 
 
 The Syrian stars look down, 
 
CHRIST THE CENTRE OF CHRISTIANITY 375 
 
 we turn rather to John Greenleaf Whittier's word as far more 
 true to our own experience: 
 
 Warm, sweet, tender, even yet 
 
 A present help is He; 
 And Faith has still its Olivet, 
 
 And love its Galilee. 
 
 But whenever we find this acknowledgment of the Lordship 
 of Christ, we find the genuine and abiding unity of all his dis- 
 ciples. In this unity ai*e included races, white and black and 
 brown, all one in Jesus Christ. In it are included all forms and 
 varieties of worship — the venerable and stately service of the 
 English cathedral, the decorous programme of the bare Puritan 
 meeting-house, the contagious melody of the camp meeting hymn, 
 the appeal to reason made by Charles G. Finney, or to sensuous 
 impression made by flag and drum of the Salvation Army, the 
 sermons of Eobertson, Maurice, and Newman, and Martineau, 
 the hymns of Bernard and Cowper and Faber — for no man can 
 say that Jesus Christ is Lord but by the Spirit of God. In this 
 unity are included many who by reason of intellectual constitu- 
 tion or training will prefer a formulation of faith which differs 
 from yours or mine. They may halt over our phrases while they 
 share our faith. They may confound the person or divide the 
 substance, while still following Jesus of Nazareth to prison and 
 to death. They may not use the terminology of Nicaea or Chal- 
 cedon, while they still bear the image and superscription of 
 Christ. If in the interest of truth we must guard our creed- 
 subscription, in the interest of the Christian life we must guard 
 against an intolerant intellectualism, which would ask not what 
 is a man's supreme allegiance, but what is its latest definition. 
 We are not pleading for confused thinking, still less for the cessa- 
 tion of thought on the great Christian verities. We hold that 
 the great historic formulas of the Church are the most successful 
 attempts to express what is after all inexpressible. But we re- 
 joice to believe that the riches of Christ are more than our for- 
 mida contains. We would never make the formula a condition 
 of discipleship, but steadily affirm that discipleship precedes the 
 formula, and may long exist without it. I at least would not 
 wish to be a candidate for any heaven from which William E. 
 Channing and James Martineau were excluded. In God's heaven 
 shall be gathered out of every people and kindred and tongue, 
 
376 CHURCH FEDERATION 
 
 not those who have reached agreement on definitions, but those 
 who, being like Christ, must necessarily be with Him. Thus, 
 those who are sure of Christ will be very patient with those 
 who are feeling their way to Him, and the deepest loyalty is 
 identical with the most catholic sympathy toward all who bear 
 His name. 
 
 But if Christ be thus, the centre of our thinking, he is the 
 centre of our action as well. In all centuries of the Christian 
 era the most fruitful periods have been those when the mind of 
 Christ has been most truly regnant in the lives of men. The 
 great conviction that in Christ the mind of God has entered into 
 the life of man has been the source of incalculable moral energy. 
 It is not so important to be sure that Christ is like God, as it 
 is to be possessed of settled and immovable conviction that God 
 is like Christ. The Christlikeness of God was the renovating 
 idea that came to a world which had been fashioning its gods 
 from wood and stone or imagining its deity like a Caesar or a 
 Sennacherib. But when the tidings passed around the Mediter- 
 ranean Sea, "'We have found the Messias," then men felt sure 
 that they had discovered the (juality of God. When Phillips 
 Brooks was called in to give some religious instruction to Helen 
 Kellar, shut through all her life into darkness and isolation, she 
 greeted him with one sentence, slowly spelled out: "Please tell 
 me something that you know about God." That was a modern 
 echo of the cry of the ancient world, long groping in the dark: 
 "Tell us something that you loiow about God." And since Christ 
 has told us about God, He has reconstructed the life of humanity. 
 In His name kings are crowned, and governments established. 
 In His name marriage is solemnized, and the forms of the dear 
 departed committed to the earth. By His coming the calendar 
 was changed, and the very books that attack His claims are dated 
 from His birth. Ethics bows before His masterly insight, soci- 
 ology and economics find in Him new motive power, language is 
 filled with the forms of His speech, childhood is hallowed since 
 He lay in Mary's arms; and death has lost its terror since He 
 passed through it into the endless life. He did not come to 
 teach us science or literature or art. But in what He did come 
 to teach, the relation of God to men and of men to one another. 
 He is still supreme. Men can no more transcend Christ than 
 they can sail past the I^io^th Star. Whole chapters of Plato are 
 out of date. "Paradise Lost" has much teaching that is now 
 
OUR FAITH IN THE HOLY SCRIPTURES 377 
 
 incredible. But just as the sense of beauty culminated in Greece 
 2,000 years ago, so that all our artists bend in admiration over the 
 smallest fragment of the Elgin marbles, so the revelation of good- 
 ness culminated in Palestine. The Parthenon, battered and 
 crumbling, shows us a building beyond which architecture cannot 
 go. We may build something different : something better or more 
 beautiful no man can build. So in Christ we have the supreme 
 and final revelation of the character which is in God, and may 
 be in man. Nothing shall supersede the Sermon on the Mount, 
 or the fifteenth chapter of John. We are complete in Him. 
 
 And from such a Christ goes forth the supreme energy for the 
 redemption of the world. The method of redemption is by in- 
 carnation. The secret of Jesus is that the world is to be saved 
 through the entrance of strength into weakness, knowledge into 
 ignorance, light into darkness, the life of God into the life of 
 man. x\ll who follow Him are pursuing His method, and trying 
 to incarnate again the Spirit of Christ, in city and village, in 
 school and college, in home and Church, in business and recrea- 
 tion. They are striving through the slow-moving centuries to 
 make the kingdoms of this world — the kingdoms of literature and 
 science and art — the kingdoms of commerce and industry — the 
 kingdoms of government and education and religion — to make all 
 these the Kingdom of Our liord and of His Christ. 
 
 OUR FAITH IN THE HOLY SCRIPTURES 
 
 The Rev. H. L. Willett, Ph.D. 
 
 There is both truth and error in Chillingworth's affirmation 
 that "the Bible and the Bible alone is the religion of Protestant- 
 ism." The truth lies in the fact that Christianity, as interpreted 
 by Protestant testimony, is revealed in a book, and its fortunes 
 are indissolubly joined with those of that book; the error consists 
 in the identification of our holy faith with one of its instruments, 
 although that instrument be the one most honored of all. There 
 is little danger, however, that the Bible will usurp undue impor- 
 tance. Christianity and the Scriptures go ever hand in hand. Even 
 the prophet of Islam, whose followers have become notable for their 
 devotion to the Koran, spoke usually of the Christians as the 
 
378 CHURCH FEDERATION 
 
 "people of the Book," manifesting thus his admiration for their 
 fidelity to the sacred word. 
 
 The Bible exhibits the striking paradox of a product greater 
 than its producer. Historically it is the creation of the Church. 
 The Old Testament was wrought out by the Hebrew people, and 
 is the record of their religious progress from the days when, to 
 use Tennyson's apt phrase, "T^easts were slaying men" to the nobler 
 age when men began to slay the beasts. Yet the Old Testament 
 is greater than the Hebrew people, for it is the product of the 
 Spirit of God, .working through choice and elect souls in that 
 history, and is the record of an experience which was itself, in 
 some true sense, the manifestation of the life of God. 
 
 Viewed as a literary product, the New Testament was given 
 form and fashion by the early Church. The Church existed before 
 the Book, and in a sense might be conceived as independent of it. 
 Though the Bible had perished in early Christian persecutions, the 
 Church would have remained, and its testimony to its Master been 
 flung afar to the rim of the world. Yet the New Testament is 
 greater than the Apostolic Church, for it records not only the 
 lives and words of those high and saintly souls who first interpreted 
 the truth, but it reveals in all his glorious perfection Him who was 
 made of the seed of David according to the flesh, but was declared 
 to be the Son of God with power by the resurrection from the 
 dead. It is the product of the Spirit of God working in the noblest 
 souls of that Apostolic Church to bring forth a record which should 
 be the authentic narrative of apostolic ministries and the authorita- 
 tive text-book of the Christian faith. 
 
 The Holy Scriptures are the supreme instrument by which 
 Christ is revealed to men, and His work directed throughout the 
 world. Successive generations of the youthful and aged, readers 
 and students, advance through the fair land revealed in the book, 
 and, going on from strength to strength, appear at last before 
 God in Zion. Missionaries, inspired by the messages of the Bible, 
 count not their lives dear that they may finish their course with 
 joy and the testimony which they have received of the Lord; and 
 these words of life, once more incarnate in flesh and blood, are 
 by them re-translated into the strange speech of distant peoples, 
 through whom the power of God is yet to be revealed. 
 
 The perils through which the Bible has come, and out of 
 which it has emerged with undiminished lustre and augmented 
 power, point to the divine nature of the book and the providential 
 
OUR FAITH IN THE HOLY SCRIPTURES 379 
 
 forces which have wrought for its preservation. Tlie persecutions 
 of imperial Eome, which threatened to sweep the Church out of 
 existence, and with it the Scriptures; the repressive measures of 
 ecclesiastical Rome, which withheld the Bible from popular pos- 
 session, and restricted its use to monastic seclusion; the derisive 
 laughter of brilliant and scoffing apostles of the humanities, deify- 
 ing reason and predicting the downfall of Christian faith; and 
 the employment of the instruments of the coldest and most re- 
 morseless criticism, whether trained and scientific or only fantastic 
 and reckless, have alike revealed the imperishable nature of these 
 documents and their ability to rise phoenix-like from the ashes of 
 every immolation, and to dispel with their radiance the shadows of 
 every night. 
 
 Not less wonderful is the variety of verdicts which have been 
 rendered regarding the origin and nature of the Holy Scriptures, 
 verdicts which still consist with deepening faith in their divine 
 character and inspiration, and which prove that this book belongs 
 not to one creed or confession, but to the Universal Church of 
 Christ; that it is designed to meet the needs not of one race and 
 period, but of every age and all mankind. No book has ever enjoyed, 
 suffered and survived so many definitions as the Bible. The earliest 
 generation of Christians received the Old Testament as a sacred 
 heritage, safeguarded as with walls of fire by the Jewish people ; the 
 books of the New Testament were a? yet regarded rather as the 
 writings of the friends of the Lord than as Holy Scripture. The 
 third century saw the development of canonical theory and the 
 elevation of the completed Bible to the seat of authority. The 
 middle ages regarded the book as the very word of God, and yet 
 subjected it to such fantastic and mystical interpretations as left 
 it but scanty elements of reality. The reformers discovered it 
 afresh, searched it with the passion of seekers after hidden treasure, 
 and fearlessly pronounced upon the relative value of the different 
 parts. The post-reformation divines, confronted with the claim of 
 an infallible Church, fell back for defense upon the dogma of an 
 infallible Book, and, unhappily in many instances, carried that 
 dogma to extreme and intenable lengths. The critical movement 
 has reasserted the position of the reformers as to the right of free 
 inquiry, and has revealed the groundlessness of the fears formerly 
 expressed regarding the disastrous results of such investigation. 
 Yet in all these periods and by all these different interpreters of 
 the truth, the Bible has been held as the word of God in the unique 
 
380 CHURCH FEDERATION' 
 
 and authoritative sense in which the claim can be made for no 
 other book. To-day within the ranks of evangelical Christians 
 varying attitudes of mind are maintained toward the Scriptures, 
 from the definite and precise claims of complete historical and 
 scientific inerrancy and verbal inspiration on the one hand, to the 
 less easily defined but no less reverent acceptance of the Scriptures 
 as the record of divine revelation to the world, a complex of docu- 
 ments with evident signs of human workmanship and imperfection, 
 but marked by such spiritual unity and such divine passion as to be 
 worthy of no lesser title than the word of God. Men of all types 
 within these rather wide limits find in the Scriptures ample attesta- 
 tion of their sufficiency as the instrument of revelation, and ample 
 proof of the impregnable nature of the truths which they disclose. 
 
 Our faith in the Holy Scriptures rests upon their inspiration. 
 That claim they make for themselves. Yet our belief in their in- 
 spiration rests less upon their claim than upon the appeal which 
 they make to conscience and life. Most sacred books claim in- 
 spiration; the Bible manifests it. Of this spiritual and compelling 
 quality resident in these documents it is not easy to summon words 
 to form an adequate definition. Some there are who encounter 
 no difficulty in the effort. Others stand hesitant where definition 
 is so constantly outrun by fact. The marvellous vitality of the 
 Scriptures renders obsolete the statement of yesterday, and com- 
 pels the reverent to stand with uncovered head in the presence 
 of a living power. 
 
 It is fitting that a message of such character and urgency should 
 have an adequate embodiment. The Bible makes no claim to lit- 
 erary primacy among the writings of the ages, and yet its charm is 
 imperishable. It holds easily the chief place in literature. Its 
 pages are a mine of precious things. The Book of Job is the 
 unapproached masterpiece among the world's greatest poems. The 
 Book of Psalms contains the most perfect lyrics ever penned. The 
 Proverbs are unmatched in perfection of form and depth of mean- 
 ing, "Jewels five words long, that on the stretched forefinger of 
 all time sparkle forever." The stories of the Bible are more thrill- 
 ing than the pages of romance. The oratory of Moses, Isaiah, Peter 
 and Paul, not to speak of the Man of Nazareth, suffers in no degree 
 by comparison with the classic utterances of ancient or modern 
 days. And the lives here portrayed are those of the most outstand- 
 ing men in history, a galaxy of stars that circle forever about the 
 most radiant Life of the ages. 
 
OVR FAITH IN THE HOLY SCRIPTURES 381 
 
 The Bible is equally the supreme book and the inspiration of 
 the master spirits of literature. It is the source and fount from 
 which, through a thousand channels, the world has been refreshed. 
 Dante and Milton are but splendid echoes of Holy Scriptures. 
 Shakespeare, Wordsworth, Tennyson and Browning are saturated 
 with the truths and words of the Bible. George Eliot and Victor 
 Hugo found in this volume their finest ideals. Carlyle, Newman 
 and Ruskin learned it as children, and their sentences are inter- 
 woven with its phrases. The prophets of literature in every age 
 have stood before the Bible reverent, and would join with Milton 
 when he declares: "There are no songs to be compared with the 
 songs of Zion; no orations to equal those of the prophets, and 
 politics equal to those the Scriptures can teach us." Eobert Louis 
 Stevenson gives the verdict of the master-writers of the world 
 when he says: "Written in the East, these characters live forever 
 in the West; written in one province, they pervade the world; 
 penned in rude times, they are prized more and more as civilization 
 advances; product of antiquity, they come home to the business 
 and bosoms of men, women and children in modern days." 
 
 But our faith in the Holy Scriptures does not depend upon their 
 literary excellence, though that yields never-ceasing satisfaction. 
 It is the deeper fountains that must refresh the thirsty world. 
 Further down lie the cool waters, beyond the reach of even the 
 masters of literature. They have nothing to draw with; and the 
 well is deep. The living water is drawn from the depths by the 
 hands of the prophets and apostles who speak through this Book. 
 Into every land its streams have gone. Its ethical and spiritual 
 influence upon the race has been beyond conception great. It has 
 been in every land the inspiration of efforts toward justice, free- 
 dom, knowledge, progress, uprightness, purity and the fear and 
 love of Grod. Judas Maccabaeus caught from its pages the fire of 
 his patriotism; the laws of Alfred and Charlemagne were based 
 upon it ; it inspired the canvases of Era Angelico and Raphael^ and 
 the music of Handel and Mendelssohn. Gustavus Adolphus read 
 it before he charged at Lutzen, and Cromwell brooded over it on 
 the eve of Naseby ; St. Vincent de Paul learned from it his love of 
 the poor, John Howard his compassion for the suffering, William 
 Wilberforce his sympathy for the slave, and Lord Shaftesbury his 
 zeal in behalf of the unfortunate. It commanded the labors of 
 Origen and Jerome, it fashioned the thoughts of Athanasius and 
 Augustine; the "Summa" of St. Thomas Aquinas and the "Imitatio 
 
382 CHURCH FEDERATION 
 
 Cliristi" of Thomas a Kempis were but attempts to set forth its 
 theological perfection and its spiritual power. Single and chance 
 utterances from its pages transformed a hotblooded and reckless 
 youth of Tagaste into the greatest theologian of the early Church; 
 a conforming and perplexed monk into the champion of reforma- 
 tion ; a gay young nobleman of Navarre in the University of Paris 
 into the greatest missionary of the Eoman Catholic Church; and 
 a globe-circler and adventurer in the heart of Africa into a Chris- 
 tian statesman, a disciple of David Livingstone and a lifelong be- 
 liever in foreign missions. 
 
 Such and a hundred other proofs confirm our faith in the Holy 
 Scriptures. Our most imperative task is not their defense but 
 their study. They are less in need of apologetic than of appro- 
 priation. The greatest peril which the Bible faces to-day is neither 
 persecution, suppression, ridicule nor criticism. It is neglect. The 
 very complexity and richness of our modern life crowd the Bible 
 aside. The very arts and studies which the Bible has inspired 
 and fostered have become more attractive, and, like undutiful 
 daughters, drive the mother from the home she has made. Ignor- 
 ance of the Bible was perhaps excusable in times when knowledge 
 was rare and hardly accessible to any but the clerical class. Even 
 so, it seems astonishing that the Bible should have been neglected 
 at any period. In the days of the Eeformation there was a story 
 current of a priest who thought that Greek and the New Testa- 
 ment were two recent heresies ! Luther affirms that he was twenty- 
 six before he had read a complete Bible. A professor in the 
 Sorbonne declared that he was more than fifty years old before he 
 knew what the New Testament was. Carlstadt says that he had 
 been a doctor of divinity for eight years before he had read the 
 whole of the New Testament. The reaction from this state of 
 ignorance was very great under the leadership of the reformers. 
 Luther's German Bible went into every hamlet in the fatherland. 
 The successors of Wyclif issued nine different versions of the Holy 
 Scriptures in England between 1525 and 1611. It was this fact 
 which created the nation anew. It was a Bible-reading England 
 which shattered the Armada; it was a people who loved the word 
 of God that produced Hooker, Shakespeare, Spenser, Sydney, 
 Raleigh and Drake, awoke the burning righteousness of Puritanism, 
 broke the tyranny of the Stuart?, suppressed the star chamber and 
 sent its soldiers to battle with Bibles in their knapsacks. 
 
 A renaissance of such study of the Scriptures is needed to-day. 
 
OVR FAITH IN THE HOLY SCRIPTURES 383 
 
 The apparatus is abundant. The materials are inexhaustible. 
 The professions of interest are constant. All that is needed is 
 that the work shall actually be done. The proofs that it is not 
 being done to any such extent or with any such devotion as the 
 reports of the Bible societies or the superficial indications of Bible 
 study organizations might at first give warrant for believing, are 
 apparent upon closer inspection. Family worship with its ac- 
 companying use of the Scriptures is declining, if indeed that is not 
 too mild a statement; biblical instruction in the Sunday Schools, 
 even if it approached the pedagogical standard of the public school, 
 which it does not, could not supply the material required in the 
 brief period allotted to it; the programme of public education ex- 
 cludes, or all but excludes, biblical studies from the curriculum; 
 the natural desire to keep up with the literature of the day leaves 
 scant time to the most interested reader of the Bible to pursue a 
 line of study to which he is not compelled by inclination or profes- 
 sional responsibility. 
 
 The result of this condition is to be seen in a disheartening 
 degree of ignorance respecting the Bible on the part of young men 
 and women fully equipped in other regards ; in a certain traditional 
 knowledge of the Bible possessed by many people in the Churches, 
 unrefreshed, however, by recent study, and therefore the most likely 
 to be jostled and perplexed by any utterances out of strict harmony 
 with settled views ; and in the wider circle of the community, such 
 limited knowledge of Biblical teaching as gives rise to mistaken 
 beliefs regarding the Bible, to doubt and skepticism. These un- 
 happy conditions will yield only to a steady and aggressive cam- 
 paign of Bible study, based upon sound knowledge of the Book and 
 enthusiastic devotion to the cause of religious education. For this 
 the time is opportune, the means abundant and the volunteers a 
 great host. The beginning of every great and beneficent revolution 
 in the life of the Church has been a revival of Bible study. May 
 not our dreams of civic righteousness, social regeneration and 
 Christian union come true as our eyes are lifted from the prayerful 
 study of the Scriptures to the morning skies, where the banners of 
 God are hung out as the signs of promise for the new day ? 
 
 Our faith in the Holy Scriptures is in the last issue the result 
 of our faith in Him of Whom they speak. He is their central and 
 €ommanding figure; His their supreme and compelling voice. 
 Many teachers speak through these pages, but He excels them all. 
 Many men have part in the drama of redemption — one alone is the 
 
384 CHURCH FEDERATION 
 
 Son of Man. Many have wrought as servants of God — only one as 
 the Son of God. Mingled voices there are here, of triumph and 
 defeat, but above them all sounds one clear word: "Fear not, I 
 liave overcome." Beyond all other conquests is His victory, 
 througli which His followers are already more than conquerors; 
 beyond all love is His, that seeks and yearns and "will not let us 
 go"; beyond all comfort His that tarries all the night, "until the 
 day be cool, and the shadows flee away." 
 
 Many reasons there are why the Holy Scriptures should have 
 highest place in the reverence, affection and confidence of men. 
 But the chief is that they testify of Him. The Father of whom 
 He spoke is disclosed in perfection only here, and something of that 
 eternity which He had with the Father before the world was abides 
 in the Book. It rends the heavens to reveal the endless life. It 
 sets ladders of hope against the sky. It speaks of life with God as 
 of a treasure already held, upon which the hand of death can never 
 rest. 
 
 For centuries the Bible has stood as the revelation of the life 
 and will of God. For centuries and millenniums yet it shall en- 
 dure as the priceless possession of the race, the inspiration of all 
 holy living — the imperishable record of the human life of God and 
 the divine possibilities of man. It will grow in beauty and author- 
 ity as new light breaks forth from it. Men pass, but the Holy 
 Scriptures endure. "All flesh is grass, and all the glory of man is 
 as the flower of the field. The grass withereth, the flower fadeth, 
 but the Word of our God shall stand forever." 
 
 OUR FAITH IN THE HOLY SPIRIT 
 The Rev. Bishop W. F. McDowell, D.D., LL.D. 
 
 "Hear, oh Israel, the Lord our God is one Lord." Our unity 
 is in Him. Our common faith is not in ritual or confession, but 
 in Him. Our faith in the Holy Spirit is not an addition to our 
 faith in a personal God and in Jesus Christ. It is the necessary 
 crown and completion of that faith. The creed cannot stop until 
 it says this. Life and logic alike compel us to go on to the end. 
 
MR. JOHN R. MOTT 
 
 WOODROW WILSON, LL.D. 
 
 MR. J. CAMPBELL WHITE 
 
 MR.^VON OGDEN yOGT 
 
OVR FAITE IN THE HOLY SPIRIT 385 
 
 Nor does this perfect faith end in itself. Once it found expres- 
 sion in life and literature. Once again it thus utters itself. The 
 Holy Catholic Church is its organized outcome, the Christian State 
 its product, and the life everlasting, personal and social, its final 
 result. Nor is this faith in the Holy Spirit something special, the 
 particular mark and property of the mystic and the pietist. No 
 faith is complete in which this is wanting. This alone is a crip- 
 pled and imperfect belief. This article of the creed roots in the 
 same soil as do the others, the soil of fact, of history and sound 
 philosophy. The incarnation is not more historic than the coming 
 of the Holy Spirit. The word Immanuel did not cease to have 
 meaning for men and the Church when Jesus went away. God is 
 still with us. In the Holy Spirit, Christ is present in the world. 
 In the Holy Spirit, God is immanent among men. 
 
 In these high matters definitions are somewhat in the nature of 
 vanity. We get our best definitions not in terms of the dictionary, 
 but in terms of life. The person is the consummate expression of 
 the idea. These three articles of the creed surely declare an abid- 
 ing and rational faith in one God forever living and present in 
 human life, one God, not three — personal, immanent and sovereign. 
 This article of our faith has been too much ignored on one hand 
 and unwisely used on the other. It has been left too much to the 
 exaggerated use of mystic and fanatic. These in turn have treated 
 it in fantastic and irrational fashion, to the scandal both of truth 
 and piety. Our age has made some notable doctrinal recoveries. 
 It has recovered the truths of God's Fatherhood, and man's son- 
 ship and brotherhood in Jesus. It has recovered the person of 
 Christ and has rescued the Bible for life's uses. If it shall set our 
 faith in the Holy Spirit in its true place in life and theology, it will 
 deserve well of succeeding ages. 
 
 This saves faith in a personal God from being faith in an 
 absentee, and it saves faith in Jesus Christ from being simply a 
 belief in an ancient though true history. It vitalizes worship, 
 rationalizes belief and makes activity effectual. The other articles 
 save this from mysticism, vagueness and easy fanaticism. They 
 give this an adequate basis of history, reality and definiteness. 
 This gives them a continued force in life. This saves the teach- 
 ings of Jesus from being a mere though correct philosophy, or a 
 simple but lofty system of religious truth. This keeps His words 
 spirit and life. 
 
 Here we touch the relation of the Holy Spirit to the Holy 
 
386 CHURCH FEDERATION 
 
 Scriptures. This, at present, is theology's sensitive nerve. And 
 here once more we have not always dealt with the Holy Spirit's 
 presence in a large and commanding way. Our conceptions and 
 definitions ought to issue at our highest levels. We have done well 
 to assert and emphasize the faith that the Holy Spirit once moved 
 men to write and speak, but we have found to our sorrow that our 
 own age is sadly lacking in both literature and speech thus brought 
 into being. The inspiration of far-off men has small meaning to 
 a generation which has not so much as heard whether there is any 
 Holy Spirit. I crave such extension of the Holy Spirit's influence 
 as will bring us a new literature, whether it be newspaper or book, 
 informed and created by that same Spirit; such an extension as 
 will bring to our age a new speech, public and private, religious 
 and political, which shall bear again the true prophetic note. God's 
 real presence was felt in that ancient speech, and under the ever- 
 living Spirit is still felt in that ancient literature. Our age needs 
 nothing more deeply than a new race of writers and speakers who 
 shall speak and write again as they are moved by the Holy Ghost. 
 I seek to honor the doctrine and truth of inspiration not by limit- 
 ing but by enlarging it. I am persuaded to modify a phrase of 
 Horace Bushnell's — that the conviction of the inspiration of the 
 Scriptures depends not chiefly upon an argument for it concluded, 
 but upon a sense of it begotten. A generation whose eyes are not 
 opened will not behold any wondrous things out of His law. The 
 present Spirit makes the literature quick and powerful. The 
 jnodern man as he reads and studies, writes and speaks, lives and 
 labors, must be moved by that same spirit. I am afraid of a creed 
 or a Bible in the hands of men who are not ruled and guided in 
 their interpretation and use of both by the Holy Spirit. Once 
 there was an inspiration of literature, an inspiration of speech, an 
 inspiration of activity, an inspiration of life. The best legacies 
 remaining to us out of the past are the products of that inspiration. 
 May the God of our fathers be with us as He was with our fathers I 
 Several notable terms emerge from the N"ew Testament which 
 must ever be the starting point and basis of our understanding of 
 this vital truth. These descriptive terms are not academic. They 
 bear upon truth, life and activity. They are such terms as "guide 
 into truth," "remembrancer of teachings," "Paraclete and helper." 
 No one phrase or word will characterize our age. It is a truth- 
 seeking age. The historical spirit and method are dominant in 
 study. Character never had a harder fight. Activity is over- 
 
OVR FAITH IN THE HOLY SPIRIT 387 
 
 whelming. Old teachings, new truth, or at least new interpreta- 
 tions and applications, the eternal struggle, and our world-wide 
 activities — these are the outstanding facts of our time. With these 
 as outstanding and backlying assumptions any faith must deal. 
 Our faith in the Holy Spirit must deal with every one of these, and 
 more. Take them for a moment in their order. The most wel- 
 come cry of recent years found voice in the words, "Back to 
 Christ." It was our passionate appeal for reality. To many it 
 seemed a finality. Men began afresh to study the life and teach- 
 ings of Jesus. He almost became a cult. That cry was as good 
 a single cry as ever was raised, but no single cry is ever finally and 
 fully good. More than one felt the imperfection and disappoint- 
 ment that in some quarters found expression. What, then, shall we 
 say? The return to Christ without the Spirit is as onesided and 
 fruitless as the attempt to go on with the Spirit without the life 
 and teachings of Jesus. Peter at Pentecost would have had no 
 chance without the truths which the Spirit brought in such pow«r 
 to his remembrance. He would have had no chance with those 
 truths except for the cloven tongues like as of fire and the rushing 
 mighty wind. There is fuel and there is fire; but to warm the 
 world, fire and fuel must be brought together. Back to Christ in 
 the Spirit, on with Christ in the Spirit — then will the Personal God 
 and His word get their chance in the world! 
 
 So with this matter of new truth. Many in our age of inquiry 
 and freedom loudly assert their liberty of research. Many others 
 in fear and caution cry out against this freedom as dangerous. 
 Some in their pride are eager to go without a guide. Some in their 
 laziness prefer to stay where they are. Some express confidence 
 in the Guide but profoundly fear to enlarge their mental geography 
 by any new explorations even under His guidance. They want 
 him to guide them around in their familiar but precious garden. 
 If half way up the mountain they look back upon their doctrinal 
 dooryard, it has either wholly disappeared or looks so small that 
 they are scared. It is the overthrow of faith. Now, what is the 
 solvent for all this ? Surely such a faith in the Holy Spirit that 
 in our search for truth we shall not go anywhere without Him or 
 be afraid to go an5rwhere with Him. Here is the place to knit 
 together the intellectual difficulties of our age with the Spirit which 
 is the safety and guarantee of truth in all ages. Or, take the rela- 
 tion of the Spirit to life itself, made up of temptations, joys, sor- 
 rows, victories, defeats, the common task, the daily round of duties 
 
388 CHURCH FEDERATION 
 
 and pleasures. It is really quite the fashion to envy the men who 
 knew Jesus in the flesh and to count that they had an advantage 
 over us. It finds expression in the song of Childhood : 
 
 I should like to have been with him then. 
 
 It sounds like faith and is really unbelief. It has not been a dis- 
 advantage to life that Jesus went away. He spoke the truth about 
 that. Life has justified His own words on that subject. The Holy 
 Spirit is the "Dynamic of Christianity." 
 
 The modern world has failed to enter into its heritage. It has 
 forgotten what Jesus said. No other religious teacher was ever 
 so concerned about life. He did not leave life at a disadvantage. 
 Our faith in Him calls for a new faith in the Holy Spirit. I am 
 not concerned to make a new definition, but I should count it high 
 joy to belong to a generation that should walk up the shining 
 heights with Christ to His own conception of the value of the Holy 
 Spirit for life as well as truth. So our activities have been 
 enlarged by the Holy Spirit. We have done and are doing the 
 "greater works." It is our shame that we are doing them so badly 
 and in such a smaU way. We declare to-night our faith in a Per- 
 sonal God, and in His Son, in His Book, and in His Holy Spirit. 
 And this we do in a city and an age which wait not for the recital of 
 a faith perfectly stated ; not for the logical proof of a far-off inspira- 
 tion; not for the uninspired recital of noble but distant achieve- 
 ments ; for the portrayal of a perfect God, or the defence of a noble 
 book. We do all this in an age which waits for such new power 
 of the Holy Spirit as will make quick and powerful truth once 
 given ; such power as will endue the modern man with such unction 
 from the Holy One as will enable this modern man to make New 
 York or Chicago new cities of God; such power as will right the 
 world's organized wrongs and establish the Kingdom of truth ; such 
 power as will overthrow greed and graft, and all wickedness in high 
 places and low. 
 
 I venture to say that we are nowhere near the borders of over- 
 confidence in the Holy Spirit. It is still too truly an article of 
 the creed rather than an article of living and potent faith. Yet 
 this complete faith is the victory that overcomes the world. It 
 happened in God's kindness that the men of my generation knew 
 Phillips Brooks. I close this address with some words of his which 
 I make my own : 
 
OUR FAITH IN THE HOLY SPIRIT 389 
 
 "The Holy Spirit is the effectively present deity. He is God con- 
 tinually in the midst of men and touching their daily lives. He 
 is the God of perennial and daily aspiration, the Comforter to whom 
 we look in the most pressing needs for the comforts which fill our 
 common life. He is the God of continual contact with mankind. 
 The doctrine of the Holy Ghost is a continual protest against every 
 recurring tendency to separate God from the current world." 
 
 This is our Hving faith. It begins with God the Father, it ends 
 with the life everlasting. 
 
THE ESSENTIAL UNITY OF THE CHURCHES 
 
ADDRESS 
 President Joseph W. Mauck, LL.D. 
 
 Through the aimouucements and the programme oi' this Con- 
 ference has run the great truth that the Christian Church univer- 
 sal has a single high aim — the Christ-life in the life of men. 
 Other bodies, not here represented by delegates, adhere with like 
 ardor to this aim, and, in their conception of truth, with equal 
 loyalty follow the banner of Christ. 
 
 Divisions the Resultant of Psychologic Law. — It is a psycho- 
 logic law that the mind cannot dwell upon two subjects with equal 
 attention, and unusual emphasis on one aspect of a truth robs an- 
 other of its due. One view of a truth appeals to one mind more 
 forcibly than to another, and a resultant of emphases is a variety 
 of statements, forms, practices and organizations in a vast church 
 which has a single motive. 
 
 One in Essentials, Many in Incidentals. — Neither body repre- 
 sents the whole truth in a balanced emphasis, and each is in turn 
 but an approximate exponent of its own adherents. The differ- 
 ences among individuals of a given denomination are as numerous 
 and often as vital as those which separate the same body from 
 others. The representative Methodist and the representative Luth- 
 eran find that they have more points of agreement than of dissent, 
 that in the estimation of each the harmonies are more vital than 
 the discords, and that within their respective households of faith 
 are dissents of equal import. The representative Protestant and 
 the representative Roman Catholic have a like experience when they 
 rise above the smoke and clouds of a polemic history and are 
 equally attracted by the sun of righteousness, the Clirist-life, the 
 highest aim and profession of each. 
 
 Mind-Limitations the Source of Divisions. — The mind unequal 
 to a perfect grasp of a rounded truth magnifies differences, min- 
 imizes harmonies, assumes that a difference in one particular is 
 a difference in many, and in its protest on one subordinate truth 
 loses sight of the cardinal truths held by all. 
 
 A mode of the soul dwarfed in one man appears in all its power 
 in another. Impulse, reverence, faith, fervency, spiritual com- 
 munion, benevolence, sense of beautv and other emotions and senti- 
 
394 CHUROH FEDERATION 
 
 ments are as limitless in variet}^ as the individuals composing the 
 great sum of humanity. Those of approximate minds and tem- 
 peraments group themselves into different bodies, with beliefs, 
 forms and control ranging from undiminished emotion and indi- 
 vidualism to the highest intellectuality, orderly forms of worship 
 and precise government, each man electing that which is the apt- 
 est medium for the expression of his own soul. 
 
 Signal Progress Toward Unity. — The all-loving Father wha 
 suffered shortcomings because of the hardness of heart in the olden 
 times, who gave to His creatures souls with limits which have hith- 
 erto bred divisions in names and practices, and with whom a thou- 
 sand years are as a day, can scarcely view those divisions as the 
 fruit of perverse sin alone, and from His high view-point a distinct 
 advance has been made from the bloody exterminations by his 
 ancient chosen people to Carnegie Hall in the morning of the 
 twentieth century. Indeed, it is a hopeful advance from the recent 
 dominant institutionalism to the emphasis now laid by all Christian 
 people upon the Christ exemplified in individual life, and to the 
 current unmistakable call for a movement to the Christ as the 
 remedy for ills, individual, social, industrial and commercial. 
 
 Adherence to name, pride in numbers and organic prestige are 
 still in evidence and inseparable from the imperfections of our 
 natures, but we are at a milestone, to be memorable, upon the 
 higher life of mutual purpose and mutual help. Wales throbs 
 with a profound awakening, the Christian world rejoices, asking 
 how we shall receive so great salvation, and none inquires by what 
 name these new Christians are to be called nor what Church claims 
 the erstwhile unknown preacher. 
 
 Response for Free Baptists. — This assignment in the pro- 
 gramme has been made upon behalf of a people comparatively small 
 in numbers, but heartily responsive to the spirit of the Convention. 
 We labor mainly in the small centres of population and rural lands, 
 whence are drawn many leaders in the marvelous activities of the 
 princely cities, and in which were reared and initially trained a 
 large number of the distinguished men composing this Federation. 
 In the less dense settlements is daily enjoyed that personal ac- 
 quaintance which is vital to mutual understanding and which is 
 cultivated in the larger mass by such felicitous conventions as this. 
 
 Rural Influences Friendly to Cooperation. — The country 
 Churches of many names, unduly multiplied by the zealous denom- 
 
TRAINING FOR COUNTRY MINISTERS 395 
 
 inationalism of the past, and now straitened in numbers, money 
 and efficiency by migrations to the cities, are in large numbers 
 losing their identity, their members going to Churches of other 
 names or falling away from the Church entirely. 
 
 This process is forcing an intrinsic spiritual unity which 
 evolves several types of organic federation prophetic of the wider 
 movement sought here and now. The country church, the spiritual 
 mother of many city pastors, merits the thought and generous 
 nurture of the churches which draw their leaders from her, and 
 she ofl'ers a most fruitful. home mission field. 
 
 By the necessity of environment, she offers rare opportunities 
 for concrete cooperation under federated influences which would 
 conserve the survival of those which are fittest for the several 
 conmiunities. 
 
 Training for Country Ministers. — Her ministers, often thread- 
 bare in raiment, food and housing, usually golden in faith, indus- 
 try and devotion, frequently called directly from the laity, imitat- 
 ibg the tentmaker apostle by gaining a livelihood for their fam- 
 ilies from secular pursuits, are giving high service to the Church. 
 But they lack that Ivind of study and personal contact with better 
 trained men which gives a broad view of the Church as a whole 
 and a just conception of the coordination of their Churches with 
 those of the cities, home and foreign missions, Sunday Schools, 
 education, systematic giving and the like. 
 
 Nor can they appropriate the advantages of the finely equipped 
 and ably manned divinity seminaries at the centres of population. 
 From these they are barred by distance, by financial limits, by 
 mode of thought and life, and by the imperative demands of the 
 churches which would be pastorless if they were to withdraw for 
 exclusive study. ISTor is it certain that a training under metropol- 
 itan conditions would be suited to the simpler, not to say more real, 
 life of their parishes. 
 
 They cannot go to existing seminaries, but training schools may 
 be brought to them. Not of the kind necessary for other ministers 
 — with great endowments, buildings, libraries, museums and elab- 
 orate courses of instruction — but of a simpler type, supporting 
 instructors versatile enough to teach a variety of subjects, with 
 small libraries selected for the local needs, courses largely elective 
 and embracing essential subjects in their general aspects, lectures 
 by mission and Sunday School secretaries, evangelists and others, 
 
396 CHURCH FEDERATION 
 
 formal theology and criticism relegated to a distinctly subordinate 
 place. 
 
 Such inexpensive schools, fostered by Federations of Churches, 
 are easily practicable in numbers and distribution suited to a host 
 of country pastors while they minister at the regular services of 
 their Churches at accessible distances. 
 
 and Academies as Centres. — Denominational colleges 
 and academies are strategically located, a few with struggling 
 theological departments of the denominational type, but the greater 
 number offering no particular advantages to ministers. And yet 
 it is in such schools that the catholicity in religion which gives 
 birth to Federations of Churches is most potent, and many of 
 these, if not all, would welcome interdenominational or union 
 training departments for ministers and other Christian workers, 
 just as they welcome non-denominational Christian associations 
 of their students. In many cases they would share their buildings, 
 libraries and other facilities with the federated departments, and 
 their literary students would afford bands of choice young people 
 from which the ministry might receive most valuable accessions. 
 
 An Illustration. — That this suggestion is not merely visionary 
 and that the essential unity exists which is the prime condition 
 of the realization of the plan, as it is the condition of any fed- 
 erated agency, the institution best known to the speaker is cited, 
 at the risk of seeming shop talk. Its theological department, 
 maintained primarily by and for a particular people, is training 
 pastors of other denominations which do not provide ministerial 
 training at points geographically or financially accessible to them. 
 They usually serve near-by churches of their own name and order, 
 and to all appearances find the environment as congenial to them- 
 selves as to those who serve the denomination for which the de- 
 partment was founded. Among the students are those who have 
 been from childhood and still are loyal Methodists, Episcopalians, 
 Presbyterians, Baptists, Unitarians, Dutch Eeformed and others. 
 
 General Application. — ^What is true of the one cited is doubtless 
 true of others, and the experience which in this case springs from 
 local necessity would be many times multiplied under an avowed 
 poKcy of federated or union ministerial schools or departments 
 innocent of the current insistence upon all ministers studying in 
 denominational seminaries. This impressive cooperating assem- 
 bly gives eloquent assurance that, for example, one may be a Bap- 
 
RURAL FEDERATION 397 
 
 tist in good standing while giving sympathy and material aid to 
 the federated training of Christian workers in a college which may 
 in other aspects be under Presbyterian control. 
 
 Highest Education of Rural Ministers not Practical. — The 
 thought will not appeal strongly to bodies which require a finished 
 liberal and professional education as a condition of ordination or 
 consecration, but for men so educated the distinctly rural and 
 village churches ofi'er no support and little demand, as is evi- 
 denced by the small part taken in the work of these churches by 
 the denominations which require such training. But those same 
 churches are the only spiritual servants of the classes of people 
 upon which the structure of our American society rests in the last 
 analysis. 
 
 Rural to Urban Federation. — Discreetly distribute training 
 schools among country churches, under a federated spirit, for those 
 unhonored struggling preachers, the spiritual fathers of so many 
 boys who in manhood sit and speak in this distinguished company 
 as representatives of their denominations; distribute them in an 
 atmosphere of practical Christian unity; offer much of the great 
 and universally accepted truths, and little or none of formal 
 and polemic theology which has ever been the prolific mother of 
 schisms in the blessed body of the Christ ; federate the ministers at 
 the base of our society, and that essential unity whence has sprung 
 a federation yet clouded by ecclesiasticism and institutionalism will 
 mightily contribute to a working and effective cooperation. 
 
 ADDRESS 
 The Rev. Robert F. Coyle, D.D. 
 
 Those of you who used to play football or baseball in your 
 college days will remember that it was not the brilliant playing 
 of this or that individual that won the game, but the splendid 
 team work, every man doing his utmost for the success of the 
 whole combination, all together seeking a common victory. We 
 have had a good deal of brilliant playing in the Church. We have 
 it yet. There are star performers in the field, and here and there 
 a star denomination. Their chief desire seems to be that their 
 
398 CHURCH FEDERATION 
 
 particular Church shall win out. What they should labor for and 
 be ambitious for above everything else, what all of us should play 
 for and pray for, is to win the game for Jesus Christ. A Chris- 
 tianized America, a Christianized Europe, a Christianized world — 
 be this our supreme purpose and all subordinate things will fall 
 into the background ; and I am glad to ])elieve that this purpose is 
 growing. This Conference is an indication of it. It is a sign full 
 of hope. We are talking now of essential unity, of fundamental 
 agreements, and magnifying these rather than our petty and unim- 
 portant differences. 
 
 But what is essential unity? Certainly not a matter of exter- 
 nals, or forms, or polities. The essential unity in a forest is the 
 one life everywhere manifest in a thousand varieties. Build a 
 hundred houses along the same street exactly alike in size and style 
 and material, and it would be no proof that the families living in 
 them were united in spirit and sympathy and love. The devil 
 himself might hold carnival beneath every roof. On the other 
 hand, no two of them might be alike : some might be of wood, some 
 of stone, some of brick, some stately and some common; and yet 
 their tenants might be bound together by the warmest ties of affec- 
 tion. Monotony is not unity. To engage in the same work in the 
 same way ; to take it up and lay it down at the same hour ; to do it 
 with the same sort of tools and after the same plans, is not unity. 
 
 We are not to imagine that if all our Churches were adminis- 
 tered in the same way, and all our polities were alike, and all our 
 forms of worship identical, we would be one. Underneath all 
 these externals there might be endless hatreds and rivalries. Never 
 was the Church so corrupt, so essentially divided, as in the days 
 before denominations came into existence. If we were all to come 
 under Presbytery to-morrow, or under Episcopacy, or under Inde- 
 pendency, it would make more mightily for disunion than anything 
 else we can well imagine. Essential unity has nothing whatever 
 to do with things on the outside. 
 
 Nor with theological agreements. The internals of doctrine 
 have about as little to do with it as the externals of polity and ritual. 
 Men are so made that it is impossible for them to see alike, or to 
 think alike, or to view things in the same atmosphere and the same 
 perspective. There are no schismatics to be compared with those 
 who presume to set up a fixed standard of belief by which men are 
 to be bound once for all. They are the chief heretic-makers of 
 the world. No others have ever done so much to promote division. 
 
ESSENTIAL UNITY OF THE CHURCHES 399 
 
 Everybody knows that some of the most unfortunate splits and 
 factions in the Church have been amongst those who subscribed to 
 substantially the same doctrines. The seventeen different Meth- 
 odist and the eleven different Presbyterian denominations in this 
 country are proof enough that essential unity must be something 
 quite apart from similarity of creeds. Nothing is more in evidence 
 than the fact that it is possible to recite formularies that have no 
 relation to the innermost core of life. 
 
 Because men subscribe to the same dogmatic statements, it does 
 not follow that their hearts will be in sympathy and their hands 
 united in giving their beliefs practical and beneficent incarnation. 
 The Calvinism of the Thirty-nine Articles is not different from the 
 Calvinism of the Westminster Confession, but the union between 
 the Episcopal and Presbyterian Churches has not always been 
 heavenly and beautiful to contemplate. If history teaches any- 
 thing, it teaches that a Church with only one creed and one polity 
 and one ritual may breathe putrescence, while the Church with a 
 score of different confessional standards and ecclesiastical pro- 
 cedures may breathe life. 
 
 If essential unity, then, has no necessary relation to the exter- 
 nals of form or the internals of belief, in what does it consist ? It 
 is, first of all, a matter of spirit. To illustrate : All good citizens 
 are patriotic. There is essential unity among them as to their coun- 
 try. They love it. and if need be are ready to die for it. They are 
 all stirred and thrilled by the same flag, all moved and aroused by 
 the same national songs; but they differ widely, sometimes almost 
 diametrically, on questions of national policy. Their unity is in 
 their affections and has nothing to do with the accidents of parties 
 or the transient phases of public life. All good men are philan- 
 thropic, but lovers of their kind adopt different plans and do their 
 work according to different methods. Disagree as they may and 
 •do, however, about programmes and schemes and organizations, 
 ^they all see the man and are concerned about his needs. With them 
 also it is a unity of love. 
 
 This unity of spirit which alone can bring us together is bound 
 to show itself in unity of purpose. Phrase it as we may, if our 
 spirit is right, if it is Christ's spirit, our purpose will be a common 
 purpose. And no one will deny that this purpose exists, the pur- 
 pose to disseminate the principles of the Gospel, and to push the 
 frontiers of the Eedeemer's Kingdom out to the farthest rim of the 
 ■world. If it gripped us more mightily, if it commanded ns 
 
400 CHURCH FEDERATION 
 
 supremely, all differences would be consumed in the fire of our 
 united zeal to win the game. Daniel Webster said one time, in his 
 speech upon the Louisville Canal Bill, "I look to the magnitude of 
 the object and not to its locality. I ask not whether it be East or 
 West of the mountains. There are no Alleghenies in my politics.'* 
 That was statesmanship. That was patriotism. What a day it 
 will be for the Churches when their leaders, looking only to the 
 magnitude of the work to be accomplished, shall say, "There are 
 no sectarianisms, no sectionalisms, no provincialisms in my relig- 
 ion." I am glad they are saying it, saying it in constantly increas- 
 ing numbers, and with more and more pronounced accent. All 
 that is needed to take away the reproach of a divided Christendom 
 is that the purpose that now gives us a certain measure of unity 
 shall become magisterial and impelling. 
 
 Unity of spirit, flowering into unity of purpose, must lead to 
 a right putting of emphasis. Nothing has ever done so much to 
 weaken us and keep us apart as laying the stress in the wrong 
 place. Our divisions have come from making second and third 
 things first. Too often we have failed to get to the heart of things 
 and have tried to make the small great, the creed more than the 
 faith, the Church more than the Christ, the temporary, the chang- 
 ing, the accidental more than the eternal. This mischief of mis- 
 placed emphasis began very early; it split the Corinthian Church, 
 and Paul, who always stood upon fundamental lines, said in sub- 
 stance, "Let the Crucified be your rallying centre, gather about 
 Him, and give Him the undivided homage of your hearts." That 
 is the unifying note. 
 
 Bring forth the royal diadem 
 And crown him Lord of all. 
 
 Dean Stanley saw to the very heart of the matter when speaking 
 of the Lord's table. He said with that breadth and charity charac- 
 teristic of him : 
 
 When diverging creeds shall learn 
 
 Toward their central source to turn, 
 
 When contending churches tire 
 
 Of the earthquake, wind, and fire, 
 
 Here (at the Holy Supper) let strife and clamor cease 
 
 At that still small voice of peace, 
 
 "May they all united be 
 
 In the Father and in Me." 
 
ESSENTIAL VNITY OF THE CHURCHES 401 
 
 May God send us more Dean Stanleys to ring that sentiment in 
 the ears of the followers of Jesua. 
 
 Meanwhile for the essential unity manifest we are filled with 
 thanksgiving. Far away in Pagan lands our missionaries are 
 uniting on fundamentals, and the fire of their united zeal is burn- 
 ing in from the circumference to the centre. In our own land and 
 in the great mother land beyond the sea denominational rallying 
 cries no longer rally, sectarian watchwords no longer send a thrill 
 along the lines. What we are listening for now to stir us and move 
 us to battle is not our particular regimental call, but the call of 
 the King of the Army. Cooperative evangelistic movements are 
 multiplying. Arminians, Calvinists and Lutherans are working 
 together, shoulder to shoulder, to save men. Christ is being lifted 
 up and lesser lights are paling. We are brushing the rubbish from 
 the Eock — pleading with men to plant their feet there. That 
 Eock is Christ, and in Him we are finding our meeting place of 
 love, of fellowship, and the inspiration of all our campaigning. 
 
 See what this unity promises for the future. It will grow 
 stronger. The wheels of God never turn backward. This river 
 will rise and overflow, and all our ships of every keel will go 
 voyaging upon it for the Kingdom. We know what Jesus prayed 
 for — that they all might be one — and it is inconceivable that His 
 prayer should go unanswered. Even now He is causing us to see 
 the folly, the weakness, and the sin of division. Even now He is 
 forcing upon us the conviction that it is poor economy and worse 
 religion for Christian organizations, with professedly common aims 
 and common fundamental beliefs and a common Lord and a com- 
 mon hope, to stand apart upon trifles. He is driving us to the 
 conclusion that small disagreements and non-essentials should be 
 entombed and forgotten in the larger interests of the Church 
 universal. He is bidding us look for the swiftly coming day when 
 in Christian charity, in Christian zeal, in affectionate brotherly 
 cooperation, as lovers of Him, we shall unite about the Cross fc-r 
 the conquest of the world. 
 
 What that will mean for society and for the whole race of man 
 it does not require a prophet's eye to see. Given a united Church, 
 representing, as this Conference does, twenty millions of Christian 
 people, taking a stand for righteousness, and the politicians will 
 listen, law makers will hear and heed. Given a united Church, one 
 in heart, one in purpose, one in attitude toward evil, toward ras- 
 cality and vTTong of every sort, and its protests and petitions will be 
 
402 CHURCH FEDERATION 
 
 treated with respect. No class of men, no liquor power, no iniquity 
 of any kind, will dare to ignore them. Given a united Church, 
 animated by the spirit of Jesus, burning with His fire, hot with 
 His compassion, determined to insist upon a square deal for both 
 capital and labor, rising above all favoritism into the clear shining 
 of God's light, and the alienated masses will come back and crowd 
 our sanctuaries to the doors. 
 
 When the Churches act in unison, when they present an 
 unbroken front to every social wrong, it will be the most tremen- 
 dous and the most beneficent combination the world has ever seen — 
 a combination before which the gates of hell must go down. Think 
 of what this essential unity, now in the bud, will mean for heathen 
 lands when it comes to the blossom and the flower ! The work of 
 missions, no longer retarded by narrow and confusing sectarian 
 policies, will go forward by leaps and bounds. Administrations 
 will be simplified and consolidated, useless duplications of machin- 
 ery and effort on the same field will cease, money and men too long 
 wasted in rivalry and wicked competition will be saved and sent 
 where they can do the most effective work. The kingdom and the 
 King will be the watchwords in that day. There will be a holy 
 comradeship of service. Black superstitions will flee before the 
 advancing hosts of light. Toward this goal we are moving. 
 Toward this port our scattered fleets are converging. This is our 
 grand ideal. It is 
 
 Not of the sunlight. 
 Not of the starlight, 
 Not of the moonlight, 
 
 but of God, and if this Conference shall stir the Churches to move 
 forward toward the realization of this ideal it will never be for- 
 gotten; it will pass into history as the most significant and the 
 most beneficent meeting of Christian men since the Day of 
 Pentecost. 
 
ADDRESS 
 The Rev. R. P. Johnston, D.D. 
 
 Mr. President and Members of the Conference: 
 
 The most fitting introduction to my remarks is perhaps a dis- 
 claimer and an explanation. No man may presume to speak 
 authoritatively for the body of believers of which I have the honor 
 to be an humble member. One may only utter his own sincere con- 
 victions, with the hope that in so doing he is giving expression, how- 
 ever inadequate, to the thoughts of many of his brethren. 
 
 In considering the matter of Christian unity there confront us 
 at the very threshold certain facts with which all must agree. The 
 first is that our Divine Lord yearned and prayed for the oneness of 
 His disciples. The second is that the spectacle of such a unity 
 would vastly honor our Lord, would deeply impress the world, would 
 generate enthusiasm and confidence in the Church, would tend to 
 a wiser concentration and direction of effort, and would render 
 certain the rapid progress of the Kingdom of God. The third fact 
 is that in a true sense such a unity is daily becoming, not only a 
 devout hope, but an increasingly glorious reality. Otherwise such 
 meetings as these would be impossible. 
 
 But back of all this lies the question, What is meant by unity of 
 believers? In what does such a unity consist? The phrase has 
 become commonplace, almost trite. What is its legitimate and 
 reasonable content? Wliat is the ideal in the minds of those who 
 are most earnestly and intelligently praying and working for this 
 consummation so devoutly to be wished? It is evident that clear 
 thinking and frank statement here will prevent possible future dis- 
 appointment; while confusion of thought and statement will pro- 
 duce confusion worse confounded. 
 
 I have said that it is a fact that the oneness of believers is be- 
 coming daily more real and actual. But I venture to suggest that 
 this gro-wdng unity has in it no thought of merging all bodies of 
 Christians into any existing body. Unity by the process of absorp- 
 tion or by that of deglutition is utterly impossible. No existing 
 denomination is likely to play the whale to the numerous denomi- 
 national Jonahs. There has not been a time, for centuries at least, 
 when such a merger would not have entailed a loss in the richness, 
 content and variety of Christian faith and experience entirely out 
 of proportion to any possible gain. In the next place, I am com- 
 
404 CEVBCH FEDERATION 
 
 pelled to say that the growing unity does not give indication of 
 a universal subscription to any extensive and elaborate creedal 
 statement. There is, to be sure, a unity of faith involved in this 
 movement, but the creed that seeks to express it must of necessity 
 be very brief, very general and elastic, very elemental, and further- 
 more must confine itself largely to matters within the realm of 
 experience. 
 
 Nor does this increasing oneness promise, for many generations 
 if ever, to result in uniformity of ritual, method of government, 
 order of worship or ceremonial observances. I am persuaded that 
 there is substantial unity on the question of what unity is not. 
 
 On the other hand, the unity that is every day growing stronger 
 and more beautiful, the oneness that constitutes the essential unity 
 of the Churches, goes deeper, rises higher and bulks larger than 
 any possible merging of denominations into one existing body, how- 
 ever complete that merger might be. It has in it three great ele- 
 ments. It is a oneness of spirit, a oneness of task, purpose, goal, 
 and a oneness of heritage in a vast body of common faith, experience 
 and achievement. 
 
 It is oneness of spirit, of ideal. It is an atmosphere and an 
 attitude. It has come like the approach of spring. The world is 
 bathed in the balm of its warmth and fragrance. It is impalpable, 
 assuaging, pervasive, dynamic. It is the breath of a truer appre- 
 ciation and a larger incarnation of the mind of Christ. It is 
 spiritual, not ecclesiastical. It is sympathetic, not organic. It is 
 vital, not formal. The Christ is breathing upon His disciples, and 
 is saying as of old, ^Tleceive the Holy Ghost." 
 
 In the next place it is a oneness of purpose, of goal. The prog- 
 ress of events, increased facilities for communication, the concen- 
 tration of population in cities, social and civic movements, have 
 created problems and imposed tasks whose very immensity compel 
 cooperation as the only hope of salvation, as weU as the only con- 
 dition of the Church's life. We must stand together or die apart 
 and fail in the highest task. These new conditions, together with 
 the lessons which experience has taught us and the growth of a 
 clearer realization of Christ, have pressed and drawn and compelled 
 us closer together. They have changed our viewpoints, lengthened 
 our perspectives, widened our horizons and clarified our vision. 
 They have constrained us to seek for points of agreement rather 
 than of difl'erence. They have taught us that intellectual interpre- 
 tations may vary without disturbing the deeper unity of spirit and 
 
ESSENTIAL UNITY OF THE CHURCHES 405 
 
 purpose. They have led us to see more clearly that the production 
 of Christ-like character is the chief glory of the Church; that the 
 application of Christ's principles is the supreme wisdom, and that 
 the Christianization of the world intensively and extensively is the 
 supreme task. Furthermore, we all know that no one body has an 
 exclusive patent on the process of producing Christ-like character, 
 has no monopoly of the wisdom of method, and no special pre- 
 eminence in the fruits of missionary enterprise. These are the 
 common guerdons which God has given to every denomination. 
 There may be patents and monopolies in earthly instruments and 
 materials, but no one Church can claim to be the exclusive channel 
 of divine grace and power. God is as yet inadequately expressed. 
 "There's a wideness in His mercy like the wideness of the sea ; and 
 the love of God is broader than the measure of man's mind." 
 
 The third element of essential unity is a oneness of heritage 
 of common faith, experience and achievement. As a result of the 
 beneficent Spirit of Christ there is a growing aflfinity for Christ- 
 likeness wherever it may be found, and a growing impatience with 
 any barrier, ecclesiastical or racial, that seeks to prevent the fullest 
 and sweetest fellowship with it. We are recognizing in ever increas- 
 ing measure that all Christians have a heritage of common truth 
 and experience; that the things which are common are infinitely 
 deeper, higher, richer than the things which are distinctive. The 
 cloth of gold is a common possession; the fringes may furnish ele- 
 ments for distinctive claims. 
 
 An analysis of the content of the general Christian conscious- 
 ness and faith of to-day would, I think, disclose the fact that every 
 denomination has contributed some valuable element to it. The 
 common body of truth and faith is as a sea into which flow various 
 streams. But the streams themselves have been formed by the sea. 
 No denomination could exist but for the truth it holds in common. 
 Our Churches have not prospered because they differ; they have 
 prospered because they have so much that is common. Time fails 
 me for an exhaustive analysis of this deep sea of common faith and 
 experience. Permit me to mention only a few of the elements. 
 
 First of all there is a common but recognizedly imperfect con- 
 ception of the infinite and eternal God and Father, the source of 
 all truth, the fountain of all light, the author of all life, the giver 
 of all good, the God of depthless love, by Whom are all things, for 
 Whom are all things, and in Whom all things hold together. There 
 is a conmion recognition of Jesus Christ as the Son of God, the 
 
406 CHURCH FEDERATION 
 
 supreme expression of the Father's character, life and love, in 
 Wliom we all walk as the living way, the fadeless light and the 
 ultimate truth that brings us to God. We all recognize the Holy 
 Spirit as God's imminent presence in the world and His eternal 
 witness in the soul of man. We receive the Scripture as the 
 supreme literary record of God's self -manifestation, and as the 
 supreme record of man's growing spiritual apprehension under the 
 guidance of the Holy Ghost. There is the common faith in a com- 
 mon Lord, a common joy of forgiveness, and a common hope of 
 salvation. There is a common purpose and a common task, the 
 bringing in of the Kingdom of God. There is- a common joy in 
 service, a common fellowship in experience, a common faith in a 
 Church spiritual and universal. These and many other things are 
 our common heritage and possession. And as we realize how much 
 we have in common it becomes increasingly difficult for us to walk 
 apart. 
 
 There is another truth to which we must give larger place in 
 our thoughts of unity. That is that life tends to variety of expres- 
 sion, and the higher the life the richer the diversity. And we must 
 recognize that variety is not inconsistent with unity. The highest 
 Christian would be a composite of all the excellencies of all the 
 various types. Each life has a genius of its own. It must express 
 itself in terms of that genius. That life is truest to God which is 
 truest to itself in its self-expression. Poverty and sterility lie in 
 uniformity; richness and fulness lie in variety. We have learned 
 that lesson in the realm of physical nature. It is a pity we are so 
 slow in learning it in spiritual realms. No rose garden is con- 
 demned because it has various colored and kinds of roses. No 
 orchard is despised because it produces a diversity of fruits. The 
 bed of pansies is not cast out because they break out into multifold 
 hues. Hear the parable of the rose, the orchard, the pansy. Re- 
 ligion is the life of God in the soul of man. We must not forget 
 that it is life, that the truth of God is vital. It may also be trusted, 
 and we shall realize its unity only when we realize the richness of 
 the variety of its self-expression. Men differ fundamentally, in- 
 herently. Truth is not mediated to all through the same faculty. 
 Some are logical, some poetical, some mystical, some emotional, 
 some practical, some passive, some active. Let us not fight against 
 God and truth. Every man will see Christ through the medium of 
 his o^wTi individuality. It would be a sin against God and man, 
 it would produce poveriy and barrenness, to compel all men into a 
 
ESSENTIAL UNITY OF THE CHURCHES 407 
 
 conventional religious type. Our conceptions of unity must be en- 
 larged to admit of the widest freedom in order to admit the richest 
 variety and fulness. It must compass an Oriental and an Occi- 
 dental Christianity with infinite divergences of expression shading 
 off from the one into the other. 
 
 So much for the unity that is not and that is. ^Vhat of that 
 which is to be? 
 
 Our little systems have their day ; ; 
 
 They have their day and cease to be; 
 
 They are but broken lights of Thee, 
 And Thou, O Lord, are more than they. 
 
 Are there not indications of a yearning for unity, for fellowship, 
 for brotherhood, that is more concrete than that of the spirit of 
 which I have spoken, that is more homogeneous and coordinated 
 than even this Inter-Church Federation, that is seeking for a larger 
 organic actualization of the Church of Christ? 
 
 Life precedes and produces its own organism. Are there not 
 indications of a deep, masterful, divine life struggling to express 
 itself in a larger interpretation of Christ's idea of the Church? 
 Are not kindred souls feeling its impulse and praying for its reali- 
 zation? And when it does take form — as take form I believe it 
 will — it will express a unity of l)clievers for which as yet we have no 
 adequate symbols. I venture to think it will be an integration 
 along broader lines, a unity reached through wider and larger 
 generalizations. It will be a oneness expressed in elemental, vital 
 terms. It will be based upon oneness of f-pirit, purpose and goal. 
 It will be inclusive, not exclusive, in its principle and content. It 
 will afford ample room for honest freedom of thought and for the 
 richest variety of expression. It will glow with a holy passion for 
 truth in its fulness, and will admit it from whatever source it may 
 come. It will be characterized by the reverence, devoutness, fear- 
 lessness and faith of Jesus. It will need no law but love, no 
 authority but that of truth, no leader but Christ, no bonds but a 
 common spirit, a common purpose and a common goal. May the 
 day speedily come when at the name of Jesus every knee shall bow 
 and every tongue shall confess that He is Lord to the glory of God 
 the Father. Then shall we all be one in Christ and He in God. 
 And then 
 
 Out of the darkness of night 
 The world will swing into light, 
 And it will be daybreak everywhere. 
 
ADDRESS 
 The Rev. F. T. Tagg, D.D. 
 
 There are recognized principles of unity, which are so indis- 
 putable that they have crystallized into familiar aphorisms and 
 hare taken their place in our permanent literature. Coalitions 
 and combinations are considered so essential in working out great 
 problems of life that armies, corporations and parties have com- 
 bined because there is "strength in union." 
 
 Divisions, even when they are not hostile, produce a scatter- 
 ing of talent, a waste of money in the duplication of machinery 
 and a paucity of results that would not be if a healthy combination 
 of their working forces could be effected. When a state is united 
 its people are happy and generally prosperous. When discord 
 exists conflict, if not rebellion and revolution, will be sure to 
 follow. The Master himself warned us that "a house divided 
 against itself will fall." When He was among men His disciples 
 could not better draw near each other than by placing Him in the 
 centre and forming a loving circle around Him. Our shortest 
 cut toward each other is to get near to Him. 
 
 He laid the foundation for an organized and unified Church 
 and sent out His disciples to establish it. He never once hinted 
 at division. It would be difficult to find anything in what He 
 said or did to justify, much less to authorize, the numberless sects 
 into which the Church is now divided. The unities of the Church 
 are the divine elements which pervade and permeate it. The di- 
 visions are the differences which human infirmities, misconcep- 
 tions and selfish ambitions have created. On essential matters the 
 Cliurch is now pretty solidly united. Every orthodox denomina- 
 tion holds sufficient essential truth for the salvation of men — and it 
 holds this in common with all the rest. It is this truth, and not 
 the principles wliich differentiate it from others, upon which its 
 stability and success depend. They all agree on the essential 
 doctrines, which form the great bulwark against the tides of sin 
 and corruption which menace humanity and threaten to over- 
 whelm, it. They all seek the moral and spiritual welfare of the 
 world. They all agree upon the great work of Christian evan- 
 gelization and the recovery of man from sin. 
 
 Where division begins divergence from the supreme principle 
 .of Christ's Kingdom has its origin. Divisions may be based on 
 
 408 
 
ESSENTIAL UNITY OF THE CHURCHES 409 
 
 interpretations of doctrine or polity which may afterward become 
 important to the system they produce, but they are not funda- 
 mental. Denominations themselves are but interpretations, and 
 they are wise and useful just to the extent that by creed or con- 
 duct they interpret the spirit of the Master. It would be difficult 
 to find an absolutely indispensable principle at the point where 
 any two orthodox denominations vary. They all believe in God 
 — in the redemptive mission of Christ, in the office and ministry 
 of the Holy Spirit, in the authenticity and authority of the Bible, 
 the nature and power of sin, the need of salvation, the beauty 
 and virtue of holiness. They all unite on the Beatitudes, the 
 Lord's Prayer, the Ten Commandments, the Prodigal Son and the 
 13th Chapter of First Corinthians. Indeed, to see clearly and 
 fully the uniting principles held in common by the various sects 
 is to invite supreme astonishment at the unimportance and the 
 insignificance of the points of difference. 
 
 It seems to me the first essential to unity is to recognize the 
 real relation of Christ to His Church. A true conception of His 
 rightful place as the great spiritual magnet draws men to Him. 
 If He is lifted up so that men can see Him in the fulness of His 
 love and grace that will minify, if it does not cause them to forget, 
 the method by which they caught the divinely inspiring vision. 
 When we are privileged to witness a gorgeous sunset our interest 
 does not centre in the hilltops from which we see it, but in the 
 unspeakable beauty of the picture which the King of Day painted 
 in the evening sky. 
 
 Christ did not call men to any particular assortment of the- 
 ological doctrines or denominational formulas. He called them 
 to Himself. "Come unto me,'' He said. "I am the way, I am 
 the truth, I am the light." He called them to life — and that 
 life was in Himself. Life cannot be systematized, nor located in 
 organizations. In His theology there was a perpetual and im- 
 pressive reference to Himself as the Eedeemer. "I came," He said, 
 "that men might have life, and have it abundantly." Just to the 
 extent that we make methods of coming to Him prominent we 
 obscure Him. 
 
 When He came the long chapters of prophecy closed, like a 
 gate through which a triumphant warrior king has passed. In 
 Him the hopes of all preceding ages were realized, the prayers of 
 the centuries were answered. Looking forward through the evo- 
 lutions of time and tracing the course of the Gospel through the 
 
410 CHURCH FEDERATIOTi 
 
 oncoming ages, He commanded that in His Name the Gospel 
 should be preached to the nations of the world. The personal 
 strain is heard from the beginning to the end, and it is the only 
 strain that is suflBcient for the capture and the salvation of the 
 world. 
 
 If the Church is ever to be effectively united in working 
 power, it must recognize, as it does not now, the attractive per- 
 sonality of Jesus, and its dynamic power in holding men to Him- 
 self. Denominational methods need not be discarded, but their 
 mission is largely accomplished when the man is "in Christ and 
 Christ in him.'' 
 
 The very idea of the Church is to establish a particular rela- 
 tion between man and man, based on a common relation of all to 
 Jesus Christ. As these relations are clearly recognized human 
 differences grow less important and finally disappear. Men may 
 differ in opinion, as they do now, but nothing can break, or even 
 modify, this Supreme Sacrament of love and loyalty to the Master ; 
 and that love recognizes and comprehends in its all embracing 
 nature the brotherhood of man. If now this great Convention can 
 succeed in persuading the different branches of the Church to 
 focus their effort upon the work of pointing men to Christ, remem- 
 bering that He has called us to be peacemakers rather than creed- 
 makers — and that everywhere and always our mission is to lift 
 Him up as the sinner's only hope — we may hope that the day is 
 not far distant when they will unite in defensive and aggressive 
 action for the world's salvation. 
 
 This calls for a modification of the emphasis now placed upon 
 the divisive factors in denominationalism. We have had a long 
 period of fostering sects and making creeds. Men have thrashed 
 the old straw over many times, and they have endlessly multiplied 
 the machinery for doing it, but we must admit that, in comparison 
 with the forces employed, the work of salvation is slow. We need 
 to accentuate immensely the unifying principles of love and ser- 
 vice. Love makes us charitable to those who differ from us — and 
 service makes us forget our differences. When there is joy in 
 Heaven over a repenting sinner it is the sinner, and not the altar at 
 which he repents, that interests them. When we can lead a sinner 
 to Christ I think we should be too happy over that to haggle about 
 the denominational method by which it is done. St. Paul antici- 
 pated the diverging tendencies which create sects and sometimes 
 depreciate fellowship, and thereby modify the influence and power 
 
ESSENTIAL UNITY OF THE CHURCHES 411 
 
 of the religion they mean to propagate, when he wrote beseech- 
 ingly to the Corinthians "In the name of our Lord Jesus Christ 
 that ye all speak the same thing, and that there be no division 
 among you, but that ye be perfected together in the same mind 
 and in the same judgment, for by one Spirit are we all baptized 
 into one body." 
 
 Denominations are not necessarily evil. When they engender 
 jealousy, prejudice, proselyting and contention they are, for in 
 that case Christ is wounded in the house of his friends. When 
 they are organized as methods for better service and work together 
 in a fraternal spirit for the moral and spiritual welfare of men 
 as opportunity offers they may be very useful. But when they 
 claim more for themselves than they concede to others they attach 
 a greater importance to the machine than to the harvest it is in- 
 tended' to reap. 
 
 It is not expected that men will surrender the distinctive doc- 
 trines of their communion, nor is that necessar}^ — but if we are all 
 Christ's, and regard His work as our supreme duty, we can be 
 fraternal in spirit; we can federate our interests and our forces 
 against the kingdom of sin, and we can cultivate a felloAvship that 
 will eliminate all rancor and discord — if it does not make us 
 oblivious to the non-essentials that separate us. Let us learn to 
 rejoice in the harvest rather than in the processes by which it is 
 gathered. 
 
 I once heard the gallant General Gordon, of Confederate fame, 
 tell of an occasion when the armies were encamped on either side 
 of the narrow, but sinuous, Pamunkey Eiver, in Virginia. After 
 a time a Federal band — on a hilltop near the river — played "The 
 Star Spangled Banner." A Confederate band on a hill on the 
 other side of the river accepted it as a sort of challenge, and lustily 
 played "Dixie." The Federal band followed with another na- 
 tional air, only to be again answered from the other side with a 
 lively Southern tune. After keeping up this musical fusillade for 
 a time, both bands, under a benign but unaccountable impulse, 
 moved simultaneously to the banks of the river, and together, in 
 delightful and enchanting unison, played "Home, Sweet Home.'' 
 These foes of the battlefield were now on common ground, 
 thrilled by the same tender thoughts, inspired by the same sweet 
 hopes; their brotherhood, stronger than the fierce provocations 
 which made them hostile, held them under a tender acquiescence 
 imtil the bugle's sound called them to their tents. 
 
412 CHURCH FEDERATION 
 
 If these men, arrayed in the regalia of war and fiercely hostile 
 on the field of carnage, could forget their differences and unite in 
 a song that was common property, why cannot Christians, who 
 cannot be actually hostile without losing their place in the Church 
 of Jesus Christ, come together under the shadow of the Cross, and 
 together sing songs of love and service which interpret the true 
 story of salvation and the real hope of the Church ? 
 
 ADDRESS 
 The Rev. S. P. Spreng, D.D. 
 
 God has one Church, men have many churches. But the Church 
 which God buildeth He buildeth of living stones, and it abideth ; 
 the churches that men build are built in part of gold and silver, 
 but in part also of wood, hay and stubble, and they must pass 
 away. But there is something human even in God's Church, and 
 there is something divine even in man's churches. For you can- 
 not have a Church with God alone, nor with man alone. You must 
 have both. The Church is where God and man meet. Even there 
 do we behold the tabernacle of God with men. And wheresoever 
 God and man touch each other there is life. And life develops 
 organization adapted to the exercise of its functions. 
 
 The moment true religion swung loose from the control of the 
 automatic device of the Papacy, which aimed to force a formal 
 unity upon the followers of Christ, it yielded to the higher law 
 of life and began to develop as an organism rather than a ma- 
 chine. For Protestantism sprang from the impulse of freedom. 
 Liberty of conscience and freedom of thought, long suppressed, at 
 last came into their inheritance ; men began to see that uniformity 
 is not always unity, and that blind submission to mere human 
 authority in matters of religious faith and practice kills spon- 
 taneity, dwarfs intellect and crushes manhood. The segregation 
 of Protestant Christianity into various organizations, known as 
 denominations and groups of denominations, differentiated by di- 
 vergent views upon certain points of doctrine and polity, was not 
 wholly evil. Indeed, it was inevitable. It is true, it resulted in 
 great differences of opinion upon more or less vital points of doc- 
 
ESSENTIAL UNITY OF THE CHURCHES 413 
 
 trine; in great schools of thought which seemed divided by im- 
 passable chasms; in earnest conflicts between men of deep convic- 
 tions, unquestioned piety, utmost sincerity, vital love of truth, and 
 often of remarkable intellectual power and the most thorough 
 scholarship. But it emancipated religion from a galling slavery 
 and dispelled forever the dreadful shadows of mediaevalism. 
 
 Protestantism developed essentially along lines analogous to 
 those of physical organisms. A living body of the higher order of 
 beings is necessarily complex and coordinates a variety of func- 
 tional activities. The primitive forms of life combined body and 
 organ and functional activity all in one. And they were molluscs, 
 nothing more. The higher types of life represent a complexity of 
 organs, parts and functions all mutually coordinated and essen- 
 tially one, permeated by the full tide of the one life within. So 
 Protestantism, with all its alleged external faults, represents the 
 higher type of a triumphant life. Perhaps only so could the whole 
 vast body of truth as revealed in the Bible be interpreted and ex- 
 emplified. And only so could the Gospel come in its power to all 
 classes of people, high and low, rich and poor, cultured and 
 ignorant. 
 
 That there was evil connected with this form of development 
 is not denied. Some of the existing divisions are forced, carnal, 
 unnecessary and the result of selfish ambition or unholy rivalries. 
 In so far as this is the case they are inexcusable, and sinful, be- 
 cause they produce schism in the body of Christ and awaken preju- 
 dice and distrust toward religion itself. But these are the excep- 
 tions, not the rule. But whatever the cause and character of the 
 divergent movements and the resultant bodies and groups, the 
 lines of cleavage are in process of elimination. They have lost 
 much of their significance. They are not held with the former 
 tenacity, even when there is over them the glamour of great names. 
 The essential unity of spirit and purpose which underlies them is 
 coming to the surface. As a consequence the denominationalism 
 of to-day is more apparent than real. There could scarcely be a 
 more tangible or a more impressive demonstration of the essential 
 unity of the Churches than this great Conference, the like of 
 which has never taken place before. The very spontaneity with 
 which this movement for federation has developed and the mag- 
 nitude of its realization is proof of the oneness of the body of 
 Christ's followers. 
 
414 CHURCH FEDERATION 
 
 In so far as the 150 religious bodies in the United States are 
 essentially Christian, acknowledging the headship of Jesus as 
 supreme and His Gospel the truth that saves, they are an essen- 
 tial unit. The unity is deep, vital, abiding, indissoluble ; the sepa- 
 ration is superficial, formal and temporary. "The waves are many, 
 but the sea is one." 
 
 Below the surface stream, shallow and light — 
 Of what we say we feel — below the stream 
 As light, of what we thiuJc we feel — there flows 
 With noiseless current strong, obscure and deep 
 The central stream of what we feel Indeed. 
 
 Science teaches the unity of creation. Star, dust and butterfly 
 are the same stuff. The same ether enswathes them both. Ele- 
 mental unity persists through all space. Take a spark from Orion, 
 another from Neptune and another from your parlor grate, and 
 they all hold the same primeval fire. Spectrum analysis demon- 
 strates that sun and star and earth are made of the same elements, 
 obey the same laws, are compelled by the same all enswathing 
 forces. This law of unity is becoming more and more luminous, 
 both as a scientific and a moral truth. It runs through the moral 
 universe as well as the physical. It shapes itself into a splendid 
 argument for the unity and the absoluteness of God. For the 
 universe shows one mind. 
 
 But all things were created in Christ Jesus. He is its unifying 
 center. For in Him and through Him and unto Him all things 
 were made, and by Ilim all things consist. He holdeth not only 
 the seven stars of the apocalyptic church, but all the stars, celes- 
 tial and terrestrial; all the stars of intellect and scholarship, and 
 genius and leadership. He holdeth all the stars in His right hand. 
 
 He is the head, the brains and the sovereign of the universe. 
 And He is the heart of the universe. He is the head of the human 
 race, its creator and recreator; His cross the magnetic center 
 which draws all men unto Himself. So, too, of necessity, He is the 
 head of the Church. He is the incarnation of love, which is the 
 essence of God and the law of the universe. His love, going out 
 from Him like waves of magnetism, binds all who receive it into 
 oneness \vith Himself and with each other. He not only desires 
 and prays that they may be one, but He makes them one. They 
 may never come into exact intellectual agreement upon all aspects 
 
ESSEXTIAL UNITY OF THE CHURCHES 415 
 
 of truth, but they will be oue in their love of Him as the in- 
 carnate God, their trust in Him as Saviour, their fealty to Him 
 as King. "We are all one in Christ Jesus." They all drink of that 
 spiritual rock that followed them, and that rock was Christ. 
 (I Cor. 10: 4.) They are all baptized into the same Spirit; the 
 game Promethean fire from the heart of the universe burns in the 
 hearts of all the saints. 
 
 This Conference has not been called in order to unite us, but 
 because we are united; not to force organic union, but to make 
 manifest the essential unity already existing. Too long have the 
 enemies of religion made capital out of our divisions. Too long 
 have we ourselves failed to recognize our essential oneness, and 
 laid emphasis upon these divisions and their causes. Too often 
 have we mistaken denominational zeal for loyalty to Christ. Too 
 often has the creed of the head eclipsed that of the heart. The 
 clash of polemic swords has too often been beard, and we have 
 spent precious time and energy in combatting each other's views, 
 instead of training our guns upon a common enemy. If attempts 
 at union have been made it was generally with the thought that 
 the union would or should take place under our fold. We are will- 
 ing that others should make all the concessions, accept our symbol 
 of faith, speak our shibboleth. It is time these protestations 
 should cease, and we should let the deeper unity of the heart which 
 we all feel exists come to the surface and reveal its power. 
 
 We are all one in Christ Jesus. Under the shadow of His cross, 
 in the glory of His open tomb, we are all one. We are one in our 
 faith in the Deity and Lordship of Jesus ; one in our faith in the 
 necessity and adequacy of the atonement through His vicarious 
 death; one in our faith in the divine origin and authority of the 
 holy Scriptures as our only sufficient rule of faith and practice ; 
 and in the conviction that the Gospel of Jesus Christ is the 
 only hope and the only salvation of this sinful old world; one in 
 our love and loyalty to Him as Saviour and Lord; one in our 
 endeavor to realize in our lives the mind that was in Christ Jesus 
 also; one in our belief that modern Christianity must above all 
 things be true to Christ, loyal to His person, loyal to His ethical 
 ideals, and unitedly pledged to carry out his tremendous pro- 
 gramme to evangelize the world by preaching the Gospel to every 
 creature, till this whole round world shall be bound by chains 
 of gold about His cross. 
 
416 CHURCH FEDERATION 
 
 The Spirit of Christ which is in us is bringing us together in 
 tlie fellowship of common efforts for common ends. We have 
 come to see that we can accomplish most when we work together. 
 Philanthropic, reformatory and educational enterprises and move- 
 ments for civic righteousness and social purity depend upon uni- 
 versal Christian cooperation for ultimate success. No one 
 Church carries the weight or can do the work of all. But nothing 
 can stand before the might of united Protestantism. The observ- 
 ance of the Sabbath, the integrity of the family by the abolition 
 of sinful divorce, the adjustment of industrial differences, the en- 
 thronement of civic virtue, the annihilation of the liquor trafi&c 
 and the tremendous obligations of philanthropy and Christian 
 education all can be accomplished only by united effort. These 
 are not denominational problems. They are the problems of a 
 united, solidified Christendom. 
 
 All this is equally, and even more tremendously, true of the 
 missionary problem. India, China, Africa care nothing for our 
 Churches, but they do long for Christ, the Life of the universal 
 Church, the Light of this dark world. If we would bring this 
 world to Christ we must altogether catch the enthusiasm of the 
 transfiguring purpose to make Jesus King. Nowhere is the pres- 
 sure, the demand for unity so emphatic and insistent as in the 
 mission field. Nowhere does denominationalism count for less 
 than there. The men at the front are leading in loyalty to Christ 
 as the supreme factor of Christianity. This Conference on Federa- 
 tion is partly called into being by that demand, and its realization 
 brings that great era of which sages think and poets sing and 
 prophets dream, when there shall be one fold and Shepherd, dis- 
 tinctly nearer. The great Captain of our salvation is massing his 
 troops, concentrating his "far flung battle line." There is mar- 
 velous concert of action at the front where the falchions gleam. 
 The crisis of the ages is near. 
 
 In the great art gallery of the St. Louis Exposition my atten- 
 tion was arrested by an impressive group in bronze. Two athletic 
 young giants, prone upon the ground, were locked in a death 
 grapple. One represented Life and the other Death. The struggle 
 had been long and severe. The artist carved in imperishable 
 bronze the critical moment when Life, puissant, immortal and 
 always sure of triumph, was about to hurl his deadly antagonist, 
 with one supreme effort, down into the abyss. That moment is 
 
HON. JAMES A. BEAVER, LL.D. KEY. BIsnOP A. W, WILSON, D.D., LL.D. 
 
 REV. F. D. POWER, D.D. REV. D. S. STEPHENS, D.D., LL.D. 
 
ESSENTIAL UNITY OF THE CHURCHES 417 
 
 approaching in the history of the conflict of the ages between 
 Christ and Satan. The Christian forces are united in the supreme 
 and final struggle. United in effort as we are in spirit victory is 
 sure. Sin is doomed and Christ will reign. 
 
 ADDRESS 
 The Rev. Josiah Strong, D.D. 
 
 Since the beginning of the lowest form of life on this planet 
 down through countless ages there has been a tendency toward 
 differentiation, the development of differences of race, of nation, 
 of language, of laws, of customs, of institutions, of ideas, of 
 religions, of civilizations. But within the memory of living men 
 this time-long stream of tendency has been reversed, and there 
 are now myriad movements toward oneness. The tendency is to 
 perceive the wider relations of life, to recognize common interests, 
 to subordinate differences and to emphasize resemblances, to sink 
 the small in the great, to merge the many in the one, to co- 
 ordinate and to organize. 
 
 This centripetal movement in the religious world is illustrated 
 by our growing use of the prefix, "pan." We have witnessed 
 world-wide gatherings, pan-Anglican, pan-Presbyterian, pan- 
 Methodist and pan-Congregational, and some of us venture to 
 hope that the day will come when there will be a "pan'^ large 
 enough to hold us all! 
 
 But there is a Christian unity which does not need to be 
 achieved because it already exists. It is older than the divisions 
 of Protestantism: it is as old as the parable of the Vine and its 
 branches. 
 
 The Church is one, not as the seven branches of the golden 
 candlestick were one — ^mechanically, but as the body and its mem- 
 bers are one — vitally. 
 
 The essential unity, the spiritual oneness of the universal 
 Church is always recognized by such a body as this, and it is none 
 the less real to us because it is invisible. But ought not this 
 essential and inward unity to find some more effective and visible 
 expression? Evidently the Master desired it, because He prayed 
 
418 OHUROH FEDERATION 
 
 for a unity that would be obvious to the world, and, seeing which, 
 the world might believe that the Father had sent Him. 
 
 Possibly we sometimes dwell upon our essential unity in order 
 to salve our consciences for our sectarian rivalry, our lack of 
 oneness before the world. Is it not possible so to recognize our 
 oneness and so to manifest it as in good measure to remove sec- 
 tarian rivalry and the shame of it, and correspondingly increase 
 the practical efficiency of the Church? 
 
 Character is the sole condition or bond of spiritual oneness, 
 consciousness of which we call fellowship, "What fellowship hath 
 righteousness with unrighteousness, and what communion hath 
 light with darkness ?" If we had an infallible and universally ap- 
 plicable test of character we might draw unerring lines of in- 
 clusion and exclusion, witliin wliich spiritual unity would be 
 complete and fellowship would be unfailing. 
 
 In the absence of an infallible test, there are three possible 
 tests of varying value, the application of which gives us three 
 concentric circles of fellowship, having different diameters. 
 
 The smallest circle includes those who believe as we be- 
 lieve. This has been, and still is, by far the most common test. 
 This creedal basis of fellowship assumes that common character 
 may be inferred from a common belief. And whUe it is true 
 that Christians hold certain cardinal beliefs in common, there 
 are multitudes in the world who hold these same beliefs who 
 yet give no evidence of having had any spiritual experience, with 
 whom, therefore, we can have no sense of spiritual oneness. 
 
 I have heard of a creed with five thousand articles. It would 
 be quite possible for a man to subscribe to them all, and yet be 
 dead spiritually, as he would certainly be dead intellectually. 
 
 When men really begin to think, they think differently. We 
 are beginning to see that uniformity of belief is not necessary — 
 indeed, is not possible, and has not been possible since the race 
 arrived at its intellectual majority. I go still farther, and say 
 that uniformity of belief is not desirable. We must not forget 
 that Western civilization was differentiated from Eastern by the 
 development and conflict of different ideas. I would not have 
 everybody believe as I believe. I might be easily reconciled to 
 having a majority agree with me, but T would not have every one 
 think as I do, if I could, for I should be quite confident that 
 there would be no more progress of thought in the world until 
 there had been developed a difference of opinion. 
 
ESSENTIAL UNITY OF THE CHURCHES 419 
 
 Truth is many sided, and different men, having different 
 points of view, see different sides of truth, and place their em- 
 phasis differently. These differences do not preclude harmony; 
 indeed, they are essential to it, and harmony is nobler than 
 unison. 
 
 To deprecate the overemphasis of beHef is not to underesti- 
 mate the importance of the truth, for they are by no means iden- 
 tical. My belief is ray apprehension of the truth, not necessarily 
 the truth itself. The truth remains unchangeable, but my belief 
 changes as I grow. It is often the tenacity of a man's belief which 
 prevents his coming to a knowledge of the truth, because it pre- 
 vents his growth. 
 
 Let me not be understood to underestimate the importance 
 of belief. There is profound truth in the saying, "Sow a thought 
 and you reap an act; sow an act and you reap a habit; sow a 
 habit and you reap a character; sow a character and you reap 
 a destiny." 
 
 Belief is important, but it is not a/Z-important. It is the 
 least satisfactory of the three possible tests of character, as it 
 is the narrowest of the three bases of fellowship. The creedal 
 basis is sure to result in classifications which are palpably absurd. 
 
 The next larger circle of religious fellowship is that of com- 
 mon feeling. As Wesley said: "We cannot all think alike, but 
 may we not all love alike?" 
 
 The great creeds of Christendom are divisive, but its great 
 hymns are unifying; because they are not theological but devo- 
 tional, expressing the oneness of feeling which comes from one- 
 ness of experience. We Protestants sing Cardinal Newman's 
 "Lead, Kindly Light," and Bernard of Clairvaux's "Jesus, the 
 Very Thought of Thee With Sweetness FHls My Breast," and 
 forget to remember that they are Roman Catholic. Presbyterians 
 sing Wesley's "Jesus, Lover of My Soul" with Wesleyan fervor 
 and sympathy; and Methodists sing "Eock of Ages Cleft for Me," 
 forgetting that the Presbyterian Toplady was a stinging con- 
 troversialist. We Evangelicals all unite in singing Sarah Adams' 
 "Nearer, My God, to Thee," and Sir John Bowring's "In the Cross 
 of Christ I Glory," quite unconscious, perhaps, that we are fel- 
 lowsWpping ITnitarian hymns. And let me add, only this week 
 in a Jewish synagogue I heard a Jewish choir sing, as its own 
 selection, one of Charles Wesley's hymns, "Love Divine, All Love 
 Excelling, Joy of Heaven to Earth Come Down." Hymns pass 
 
420 CHURCH FEDERATION 
 
 current among all denominations, if so be they are true coin of 
 the Kingdom; and that Kingdom, bretl-iren, is larger than we 
 know, much larger than can be embraced by any of our divisive 
 creeds. 
 
 But feeling is by no means a satisfactory test of character. 
 It is entirely possible for a man to sing hymns with unction on 
 Sunday, and cheat his neighbor with deliberation on Monday; 
 and that, too, without being a conscious hypocrite. As a man 
 may believe without feeling, so a man may feel without obe3dng. 
 Because of differences of taste and of training, religious feeling 
 expresses itself in different forms of worship, and a form of wor- 
 ship which is helpful to one may hinder another. A liturgical 
 or non-liturgical basis of fellowship, therefore, is not satisfactory. 
 The circle of feeling may include those who have never surren- 
 dered themselves to the wiU of God, and who, therefore, caimot 
 be one with those who have come into harmony with Him. 
 
 The third circle, which is one of purpose, of action, is not 
 only more inclusive, but more true as a basis of fellowship, be- 
 cause it is more truly indicative of character. A man's creed is 
 not decisive, nor yet a man's feelings. It is his will which con- 
 stitutes him a moral being, and it is the character of the will 
 which makes the character of the man. 
 
 Moreover, we have the divine example for making the will — 
 oneness of purpose — the basis of fellowship. The Master said, 
 "'Whosoever doeth the will of my Father, the same is my brother.'' 
 Not he who professes to do it — creed, but he who does it — ^life. 
 "He is righteous that doeth righteousness"; not he that believes 
 right, nor he that feels right, but that does right. 
 
 Belief, devotion, life are by no means unrelated. A man is 
 not, like an ocean liner, divided into several watertight compart- 
 ments. Thought, feeling and action all influence each other, but 
 it is the will rather than the sensibilities or the intellect which 
 is fundamental to character. 
 
 Here, then, is the true basis of the oneness of God's people. 
 "Whosoever doeth the will of my Father." That word, "Whoso- 
 ever" is one of the great circles of truth which is all inclusive. 
 It embraces every race and every religion — "Whosoever doeth the 
 will of my Father, the same is my brother." The Master's breth- 
 ren are my brethren. No man needs a broader basis of fellowship 
 than that; and I do not dare to make a narrower basis of fel- 
 
ESSENTIAL UNITY OF THE CHURCHES 421 
 
 lowship than that, for to disfellowship those whom Christ fel- 
 lowships is in an important sense to disfellowship him. 
 
 Even those who make exclusive claims as to truth or valid 
 ordinance, who exclude us from their heaven, and refuse to us 
 the Christian name and the right hand of fellowship, if they 
 are doing the will of the Father as it is revealed to them, the 
 same are our brethren. 
 
 Though they and we ditfer in belief and in forms of worship, 
 may we not have the fellowship of conscious oneness of purpose ? 
 If we differ radically as to the meaning and the method of sal- 
 vation, we cannot unite in our efforts to save individuals; but all, 
 of whatever name, who acknowledge God's right to reign in the 
 earth, should be able to strike hands in behalf of social right- 
 eousness. 
 
 When the saloon, the brothel, and the gambling hell triumph 
 because good men will not unite, there is high treason to the 
 Kingdom of God; good men have failed to see that their essential 
 oneness is not that of belief or of sentiment, but that of purpose, 
 and therefore of action. 
 
 I rejoice that this great gathering aims at a larger expression 
 of the oneness of God's people — at what might be called 
 federation at the top; i. e., closer relations through the action of 
 ecclesiastical bodies. Let me also urge federation at the bottom: 
 i. e., the active cooperation of local Churches. 
 
 The Churches of the same community, being charged vnth. its 
 Christianization, having the same great aims, holding essentially 
 the same great doctrines, enjoying the same opportunities, con- 
 tending against the same obstacles, have much more in common 
 with each other than with Churches hundreds or thousands of 
 miles away, with which the only distinctive bond is a denomina- 
 tional name, a non-essential doctrine, a common form of govern- 
 ment or of ritual. 
 
 We read of the "Seven Churches of Asia," but of only one 
 Church in Ephesus, one in Smyrna, and the like. There may 
 have been several worshipping congregations in each city, but 
 there was only one church in each. 
 
 I foresee the time when the churches of the city will become 
 the Church of the City, and then will the day be hastened when 
 the city vsdll become the '"City of the New Jerusalem." 
 
ADDRESS 
 The Rev. Bishop Daniel A. Goodsell, D.D., LL.D. 
 
 Mr. President: Federation has arrived. Whence did it come, 
 and how did it get here? 
 
 The Churches are not here by invention or new foundation on 
 this soil. While eccentric religionists have "sought out many in- 
 ventions" and mothers, Elijahs and "Holy Spirits Incarnate" are 
 to be named as here with many other whimsies, the denominations 
 are in such numbers because they were a part of the old life at 
 home and came here with the immigrant. How much they gave of 
 home atmosphere to those who never expected to see England, 
 Scotland, Holland, Germany, Scandinavia again, we know. The 
 house could not be as in the old world; home customs could only 
 be the shadow of what they were across the sea. Other conditions 
 must be as unlike those of the homeland as widely separated settle- 
 ments and the severities of pioneer life could make them. 
 Language, worship, ritual, Bible could be as in the Fatherland, and 
 became all the more dear as almost the sole consolation of the home- 
 sick. To preserve these became a duty, not only for witness, but 
 for consolation. 
 
 When settlements grew into provinces, and provinces into 
 States, and thin threads of intercourse were spun by the adven- 
 turous in business and by the land hungry ; when new communities 
 were bom of that strange drawing of men westward, the sacred 
 religious helps were carried by the families, who heard "the call 
 of the wild," beyond the Alleghanies. Here they met others, 
 drawn by the same drawing, and yet of different speech and differ- 
 ent Christian doctrine. The New England Church met in the west- 
 ward movement the Reformed Church of New York, the Presby- 
 terian of New Jersey, the Baptist of Rhode Island, the Protestant 
 Episcopal of Virginia, with the Methodist Episcopal sometimes be- 
 fore, sometimes after. All had been trained, in the Old World and 
 in the New, in controversy. Controversy, especially when it 
 hardens into exclusion and privilege under law, prejudices, embit- 
 ters, segregates. By so much as conscience was in such differences 
 were the lines drawn between the Churches. By so much as one 
 Church preceded another by age and number, by so much was a 
 newcomer an impertinent invader, to be chilled by indifference, 
 turned back by contempt, rejected by controversy, or isolated by 
 
ESSENTIAL UNITY OP THE CHURCHES 423 
 
 ostracism. It was surely diflBcult under such conditions to per- 
 ceive unity, and much more to cultivate it. The mere fact of dif- 
 ferent doctrine or worship was a criticism and protest against that 
 with which it differed. "Ours is the faith once delivered. Yours 
 is the religious novelty. We do not need you, and will not receive 
 you." Such for a long time was the spirit of American religious 
 life. 
 
 Men must have neighbors for sympathy, protection, business, 
 social life. Barter has often been an introduction and cause of the 
 first handshaking. He who greatly needs what another has and 
 he has not puts prejudice under bars until the bargain is made. 
 In this way good discoveries were made; one of the best that could 
 be wa^ that the Ten Commandments may be as dear to another re- 
 ligious name as to ours. When respect is born toleration follows — 
 not the toleration of indifference, but of respectful interest. 
 
 Out of some such respectful interest came further intercourse, 
 semi-social or political. The need of votes or, being in possession, 
 the fear of losing them, has brought men near enough for scrutiny. 
 A Church with many votes can be sure of respectful treatment. All 
 this is small enough from the ethical side, but large enough from 
 the side of forces which make for unity to have mention. 
 
 When one is puzzled how men can be good and believe as they 
 do, the greater puzzle comes later as to how men may believe as 
 they do and die as well as they do. Seeing this, the question grad- 
 ually emerges into the light, "Are all things I hold as necessary to 
 Christian character (which is temporal salvation) and to eternal 
 salvation (of which Christly character is the guarantee) as I have 
 thought them to be ?" When one is far enough on to ask this the 
 barrier begins to lower from the top and to rise from the bottom, 
 so that, if one will, one may crawl under to breadth of thought and 
 warmth of feeling, or climb over, as one chooses. 
 
 In this way men have come, under the freer life of this Eepub- 
 lic, to believe that heretics may belong to the soul of the Church, 
 though not of the body of the Church, and that they may be "the 
 other sheep" which the Master must bring. It is no great step 
 from this to the abandonment of the idea that unity has much to 
 do with externals and obedience to a central power; no great dis- 
 tance then to the clear sight of the real unity for which the Master 
 prayed "that they may be one as we are." There must be a true 
 unity somewhere when two flocks are shepherded by the same good 
 Shepherd, and we see it, and know it, and cannot deny it. 
 
424 CHURCH FEDERATION 
 
 This unity is the more clearly perceived, acknowledged and re- 
 joiced over by those who are where they can conscientiously worship 
 with another Church than their own, where their own does not exist. 
 It must be more vague and cloudy to those forbidden by their faith 
 to })ray with others, or kneel before the Calvary of the Holy Com- 
 munion wherever found. 
 
 The summer longings and wanderings have brought Christians 
 into fuller sympathy. At home a score of causes unite to keep the 
 circle of religious life without excursion or invasion. Away from 
 home a score of causes may compel us to join in, or at least to wit- 
 ness, a worship we should never see at home. When two men see 
 Cod in the same cataract, on the same mountain, or by the same 
 sea, they are brothers. In the same way common sorrows draw sad 
 hearts together. Pestilences, inundations, conflagrations, business 
 panics and poverties, reveal the Christ in the man who does not find 
 Him as we do. does not praise Him with our song, or pray to Him 
 with our vocabulary, or declare faith by the same formula. Those 
 who meet the massive terrors named above in the one patient, heroic, 
 Ghristly spirit have somehow reached the same place. Is it of 
 much account how they got there, if visibly they are there? We 
 must not insist that all came or must come by the same road, when 
 if we lift ourselves on tiptoe we can see many roads converging and 
 pilgrims on all bound one way. 
 
 Wider knowledge of the world through mission work and for- 
 eign travel has helped also to emphasize more the things in which 
 we agree. 
 
 The democrat, wno has never seen a kingdom or empire, cannot 
 understand how life can be in any sense cheerful, progressive or 
 contented under other than republican institutions; so it seems to 
 the free Churches of the United States that establishments and 
 Churches subject to kings and Czar, as heads of the Church, must 
 stifle piety and prohibit sainthood. But he who has crossed the 
 sea, however much he may believe in a free Church in a free State, 
 learns that God's saints grow in all soils, under all governments 
 and in all communions ; and in heathen lands he learns to say with 
 a startled Peter, "Of a truth I perceive that in every nation he 
 that feareth Him and worketh righteousness is accepted of Him." 
 
 These causes, together with the highest and truest cause of all, 
 namely, the better perception that love is the finest flower and fruit 
 of all the graces, and is the very Essence of God, have developed so 
 much unity among the Protestant Churches as to make this con- 
 
ESSENTIAL UNITY OF THE CHURCHES 425 
 
 vention possible. It has been preceded by beautiful cooperations, 
 fellowships, assimilations. The missionaries in foreign lands, little 
 islets of Christianity in an ocean of heathenism, have mocked our 
 divisions by their courtesies and co-workings. Confronted by the 
 almost impenetrable masses of ignorance and sin, they have won- 
 dered that we should miss the sight of the Gibraltar we must storm 
 in mending the fences which separate us. 
 
 We have come to see that almost all the religious vagaries and 
 novelties of doctrine have been used by God to secure modifications 
 of harsh doctrinal statement, or to give right place and emphasis to 
 some long neglected truth. 
 
 As the red-flagged Anarchist has in him the violent excess of 
 a noble idea, namely, the idea of the self-governed and self-devel- 
 oped man, so most of these later separations and novelties have in 
 them the excess of a noble religious idea. Some with whom we 
 cannot in all things affiliate are being used to better define God's 
 unity, God's love, the power of faith in disease and the hunger of 
 souls for positive teaching. All of these have been hidden by 
 words, thought to have been large enough singly or sentenced, to 
 contain the nature and method of the Infinite. 
 
 We have come to see that in meeting the needs of different types 
 of mind, and by an adjustment of machinery to method, more are 
 reached than if one had the care of all. If we all were organically 
 one we should still be compelled to include all of doctrine, all of 
 spirit, all of method we hold or have; else divisive force would 
 work again or rival orders disturb our unity. The man trained to 
 contain and restrain will never worship like the man whose impulses 
 have never been reined in. The uncultivated talk loud, laugh loud, 
 feel the dulness of a silent world; the cultured are covetous of 
 quiet and say: 
 
 Sacred silence thou that art 
 Floodgate of the deeper heart. 
 
 The cultured hold free, rapid expression to be vulgar. The 
 enthusiasm of the cultured is in patience ; of the uncultured, in ac- 
 tion. Culture hesitates to invade another personality, as it is slow 
 to open its own ; unculture will have no secrets and tells its own as 
 freely as it asks for yours. Philosophical faith is seldom equal to 
 joyous martyrdom. It can die quietly, but cannot joy in dying; 
 and the true Church of Christ must hold, develop, use, satisfy, 
 inspire all these. 
 
426 CHURCH FEDERATION 
 
 May we not have, therefore; do we not now have a vision of 
 Christian unity, which respects the historic genesis of all the 
 Churches; believes them to be justified of God if witnessing for 
 righteousness and growing in power; a unity which holds that God 
 must be where His Spirit is manifested, breathed, expressed in pure 
 words, kind deeds, and in all holy living ; a unity which believes that 
 humanity is immersed in God, and therefore all good of all men is 
 from Him ; a unity which will not waste resource in useless multi- 
 plications of denominational indexes, but seeks only to arrive where 
 inadequate expression to the truth is given, and arrive there only 
 when it is evident that what is already pointing men Godward in 
 any place points with wavering fingers or with a misleading twist 
 of direction? Can we not conceive of a unity which believes that 
 the ultra democracy of one is somewhere more needed than another 
 more compacted and command obeying order and keep out of its 
 way? Can we not hope for a unity which will recognize that if 
 any part of the community is unchurched after j^ears of effort by 
 one Church, it is no invasion for another to make trial of success ? 
 
 Can we not search, in short, that "unity of spirit in the bond 
 of peace" where we shall see that God's love will leap over errors 
 of doctrine, ritual and method in order to save a soul; and no 
 longer puzzle ourselves over how it can be, when it is evident 
 that it already is? 
 
 Individual Christians have reached this unity in common work 
 and precious personal relations. I know village towns where the 
 only dissident among the Churches is one that stands stupefied 
 and dying in the midst of brotherly vitality, whose Christly 
 quality it denies. I know some great souls in all Churches whose 
 exuberant love and activity touch helpfully the whole Christian 
 world; and I vnll, and do believe, that it is now possible for us to 
 so federate, that the world will not have to listen for separate 
 voices in a Babel of utterance, but hear one great, strong voice, the 
 united outcry of eighteen million hearts, at least in protest against 
 wTong; in the Christian tutoring of conscience; in invitation to 
 Christian uplift by and through the indwelling Christ; in brother- 
 hood in the redemption of Christ, and of cooperation, without 
 rivalry, except in good works; without any of the contemptibili- 
 ties of jealousy or envy; but with all the nobilities of apprecia- 
 tion, fraternity and love. 
 
 And, recalling the Plan of Federation this day presented, I 
 dare, with no vote of authority behind me, seeing that you have 
 
ESSENTIAL UNITY OF THE CHURCHES 427 
 
 lifted up a banner where the world may see it, and have written 
 on it in letters of light, ''Cooperation, Federation, Love," I dare, 
 I say, write beneath this legend, in glad subscription, the name 
 of the Methodist Episcopal Church, in which my father, my uncle, 
 my brother and myself have served the Lord Christ one hundred 
 and fifty-fire years. 
 
INTERDENOMINATIONAL GATHERINGS IN 
 THE INTEREST OF YOUNG PEO- 
 PLE'S ORGANIZATIONS 
 
 CARNEGIE HALL 
 Sunday Afternoon, November Nineteenth 
 
 BROADWAY TABERNACLE 
 Sunday Afternoon, November Nineteenth 
 
MEETING IN CARNEGIE HALL 
 Address by the Chairman, Mr. John R. Mott 
 
 It is fitting that at the very centre of this Inter-Church Con- 
 ference, mth its large objects, all promoting a closer unity and 
 cooperation among evangelical Christians, that a place should be 
 assigned to the organized Christian forces among the youth of 
 our various Churches; for while discussions have been going on for 
 many years with reference to the realization of these great ob- 
 jects, the young people have been actually achieving Christian 
 unity, have been illustrating in their organizations and work the 
 idea of Christian unity, and have been demonstrating the marked 
 advantages of Christian unity. One only need call the names of 
 a few of these organizations or movements that unite the youth. 
 
 The Young Men's Christian Association is not only the oldest, 
 but in some respects continues to be one of the most efficient of 
 the interdenominational movements of the Church. Although it 
 was founded as long ago as 1844, its founder, Sir George Williams, 
 passed away from us only within a fortnight. Seldom or ever has 
 a founder been permitted to span with his life achievements more 
 extensive or beneficent, for he lived to see the society planted in 
 nearly fifty nations, with a membership of over 700,000, and be- 
 come a mighty factor in the extension of Christ's kingdom in 
 these different nations. The Young Women's Christian Associa- 
 tion has been paralleling among young women a work similar to 
 that carried on by the Young Men's Christian Association, and 
 has already achieved most wonderful results. The Young People's 
 Society of Christian Endeavor has become the largest of the inter- 
 denominational enterprises of the history of the Church, and it 
 has accomplished results of incalculable importance. The Brother- 
 hood of Andrew and Philip should be mentioned in a special way 
 on an occasion like this, because this society was in fact the 
 pioneer of this federative movement. It has organized councils in 
 at least five denominations and has chapters in twenty-four de- 
 nominations, and has worked out in a measure the federative 
 idea which is to be discussed and, we trust, adopted in the busi- 
 ness session of this Conference to-morrow. 
 
 The various denominational societies among the youth, the 
 Epworth League, the Baptist Young People's Union, the Luther 
 
 431 
 
432 CHURCH FEDERATION 
 
 League, the Brotherhood of St. Andrew and other societies which 
 in their respective fields are equally important have all been re- 
 sponsive to this great federative idea and to the idea of practical 
 cooperation in the realm of Christian and philanthropic effort. 
 
 The Student Volunteer Movement for Foreign Missions, bind- 
 ing together the young men and young women of our colleges 
 and theological seminaries, who have gone out or are to go out 
 under the regular missionary societies of our Churches to the 
 non-Christian nations to become the leaders of the aggressive 
 forces of Christianity, has accomplished a mighty result for 
 Christian comitj^. Christian cooperation and real Christian unity 
 in the most difl&cult fields of the Church. Within the past 
 eighteen years it has sent forth from the United States, Canada 
 and Great Britain not less than four thousand missionaries, a 
 larger offering than at any preceding time in the history of the 
 Christian Church. The Archbishop of Canterbury said to me not 
 long since that nothing inspired him with more hope than this re- 
 cent uprising of university men and women for the world's evan- 
 gelization; and when we remember that it represents leading 
 spirits in not less than forty divisions of the all-embracing 
 Church of Jesus Christ of the Anglo-Saxon world, we see in. it 
 large possibilities for the realization of the Christian ideal that 
 has brought us together. 
 
 The Young People's Mssionary Movement is seeking by 
 uniting all organizations of the young in North America to make 
 possible an adequate base on this continent for the successful 
 prosecution of this world-wide war in the non-Christian world, 
 and it is going to make that easily possible. 
 
 The World's Student Christian Federation has fused together 
 some twenty national interuniversity and intercollegiate Chris- 
 tian movements and is firmly intrenched in nearly two thousand 
 separate universities and colleges, and has a membership of over 
 100,000 students and professors. From their ranks are going 
 forth year by year the coming leaders of Church and State, so far 
 as that leadership is to be a Christian leadership. A few months 
 ago it was my privilege to attend the conference of this federa- 
 tion, held at Zeist, the old Moravian community in Holland, and 
 there, although this conference was limited to one hundred dele- 
 gates, approximately, we had present the leaders of the Christian 
 forces among students from thirty different nations. The most 
 
UNION OF THE FORCES OF CHRISTIAN YOUTH 433 
 
 antagonistic nations, through the persons of their representatives, 
 came into most intimate fellowship; for example, the Japanese 
 and the Eussians, the French and the Germans. I observed among 
 these one hundred men that stood for the one hundred thousand 
 members of the federation that we had all the grand divisions of 
 the Church represented; the splendid Lutheran and Eeformed 
 bodies of the Continent, the great Anglican and Free Churches 
 of the British Isles, the different families of denominations of 
 the United States, Canada, Australia and New Zealand and repre- 
 sentatives of the new and rapidly growing evangelical churches of 
 Japan, China, India and Africa. I noticed a little motto in that 
 language that all students understand, "Ut omnes units sint," taken 
 from the heart of the prayer of our Lord, "that they all might 
 be one'^; and I said to myself, this great prayer is being an- 
 swered in marvellous measure by this effective federation of the 
 coming leaders of the Churches. 
 
 How is this union of all these forces of Christian youth being 
 accomplished? By accentuating the things on which we are 
 agreed and putting into the background the things concerning 
 which we differ, and which, after all, so largely are accidental and 
 incidental. That is one way by which this union is being 
 achieved. Then, again, in harmony with that sublime prophecy 
 of Jesus Christ, if He be lifted up He will draw all men unto 
 Him, we find these societies, by magnifying Christ in their plans 
 and in their deliberations and in their practical work, and above 
 all in the lives of their members, are not only drawing people 
 nearer to Jesus Christ, but in that very process inevitably nearer 
 to one another. And in a third way they are bringing together 
 the young people of our day, and that is by fusing together, as I 
 have pointed out, the coming leadership of the Church of Jesus 
 Christ. Have you reflected upon it, that in the colleges of the 
 United States we have in Christian associations the men who are 
 to be the future ministers, and that they pass into the theological 
 seminaries, where we have the same society of an interdenomina- 
 tional character; that this means that these men are bound to- 
 gether by the closest fellowship for seven years at least, working 
 together, planning together, praying together, coming to have 
 respect and esteem and love for one another ? Are they going to 
 cease to do so when they leave the college and seminary walls? 
 Certainly not; and experience shows that they are not doing so. 
 
434 CHURCH FEDERATION 
 
 If the roll were ealled you would find that a large number of the 
 moving spirits in this great movement for Federation, both at 
 home and abroad, are those who learned this lesson in undergrad- 
 uate and seminary days. 
 
 In a fourth way we are being bound together, and that is by 
 the unifying power of a tremendous task. All the political parties 
 of Japan were ironed out in a few days, and the nation presented 
 a united front before the stupendous undertaking of fighting 
 Russia. So with a task before us like the making the United 
 States a mighty Christian nation, and the yet larger enterprise of 
 evangelizing the world, if it be in God's plan, as we believe it is, 
 in our generation, we have an undertaking that has made it seem 
 not only desirable but absolutely necessar}^ to get together and to 
 stay together. In the presence of an unbelieving world, whose 
 unbelief is more extensive and more intensive than can be real- 
 ized in any other way save by facing a great work like this, we 
 have come to see that anything short of union in spirit and prac- 
 tical effort is destined to be futile. Therefore, is it strange that 
 the young people's organizations represented in this meeting to- 
 day received with the liveliest satisfaction the intelligence con- 
 cerning the holding of this Conference, and accepted with en- 
 thusiasm the invitation to participate in it? 
 
 We are greatly favored in the two speakers that we are to 
 have as the meeting goes on, and I esteem it an honor to intro- 
 duce as the first of these speakers one so well qualified to guide 
 our thoughts and to stimulate our impulses to-day ; one who, be- 
 cause of his true historical perspective, because of his keen in- 
 sight into the life of nations and of peoples, and because of his 
 sympathetic touch with all the best manifestations of life among 
 the youth of our own generation, can best present the theme, "The 
 Mediation of Youth in Christian Progress," President Woodrow 
 Wilson of Princeton University. 
 
THE MEDIATION OF YOUTH IN CHRISTIAN 
 PROGRESS 
 
 President Woodrow Wilson, LL.D. 
 
 I esteem it a ^eat privilege to stand in tliis place, and yet, 
 notwithstanding the too kind terms in which Mr. Mott has intro- 
 duced me, I feel that there is a touch of audacity in attempting 
 tlie theme which he has announced and I have undertaken, "The 
 Mediation of Youth in Christian Progress." I wish that I could 
 say with historical accuracy that I am myself still a young man; 
 but, notwithstanding the fact that I have passed the age when that 
 definition is strictly accurate, I do not feel that I have passed the 
 age when I may still esteem myself a young man, married to the 
 impulses of youth, full of the knowledge of those things which come 
 by association with youth, by association with the influences which 
 are constantly impelling the human race to move onward, with its 
 eye, not over its shoulder at the path which it has traversed, but 
 forward upon the difficult roads which it must attempt and the 
 difficult heights which it must assail. It is said that only two sorts 
 of persons ought ever to attempt to teach : Those who are young 
 and those who never grow old ; and I hope that I shall have red cor- 
 puscles enough in my blood to remain in the second category, and 
 that those associated with me in university authority, when they 
 see the red corpuscles lose their ascendency, will ask me to step out 
 of my task. 
 
 In order to discuss the mediation of youth in Christian progress 
 it is first necessary to determine what we mean by progress. I 
 think that you will realize at once that it is a term very difficult to 
 define, the contents of which differ with every differing conception 
 of the task of the world. I think that you will agree with me that 
 progress does not necessarily consist, or consist only, in change; 
 that there are some changes which are destructive and not pro- 
 gressive, and that progress seldom consists of radical change, be- 
 cause society is an organism, and everything which is radical tears, 
 and so far as it tears destroys the tissue of the organism. You 
 know that one of the most dreadful physical diseases to which flesh 
 is heir — I mean the disease of cancer — is supposed by some stu- 
 dents of medicine to consist in an excessive vitality in one spot in 
 the organism, whereby, returning to the vigor and creative power 
 of infancy, it so outruns surrounding tissues as to create a centre 
 
 435 
 
436 CHURCH FEDERATION 
 
 of demoralization and of death. Let that stand for us as an image 
 of radical changes in respect of progress. It must not be more 
 radical than the tissues can stand; it must not be faster than the 
 ligaments of society can endure. Progress consists in those pro- 
 gressive changes, in those advancing stages, in those modifications 
 which come from the pressure of circumstances, of purpose, or of 
 desire; not of local circumstance, not of individual purpose, not of 
 tlie desire of a little group of men, but from some general reckon- 
 ing of the circumstance of men, from some general assessment of 
 the purposes of mankind, from a knowledge of the general desires 
 and needs of the human heart and human nature. 
 
 It has been said that the best leaders are those with ordinary 
 opinions and extraordinary abilities, those who hold the opinion of 
 the generation in which they live, but hold it with such vitality, 
 perceive it with such executive insight, that they can walk at the 
 front and show the paths by which the things generally purposed 
 can be accomplished. There is in progress a necessary conserva- 
 tive element, and therefore it behooves us to ask whether we can 
 entrust progress to young men. Those who do not deal with large 
 bodies of young men suppose that young men are radicals. I have 
 never found them so. I think the most arch conservative I ever 
 dealt with is the American undergraduate. He does not want any- 
 thing touched with change. He forms a custom in his little com- 
 munity in four years ; the fifth year it has become immemorial, and 
 he forbids us to touch the immemorial observances of the little 
 community which he loves. He wishes you not to alter even the 
 exterior appearances of things on the grounds where he has spent 
 his life, in the buildings to which his affections have begun to cling 
 in such a way that they can never be torn away. It seems to him 
 desecration to touch the slightest thing that has been intimately 
 associated with his short experience. There is no tenacity like the 
 tenacity of the young mind, and there is no conservative like the 
 young conservative, and I believe that the most conservative body 
 you can find is a body of young men. The diflBcult, the dangerous, 
 the desperate, radicals whom I have known have been men past 
 middle life, men upon whose palates the taste of life has turned 
 bitter, men for whom experience has brought disappointment, men 
 whose ambitions have been checked and cooled; these are the des- 
 perate radicals who want to clear some new stage upon which they 
 can assert their power; not the youngsters compounded of hope, 
 not the youngster hopeful of everything, but the man who has lost 
 
MEDIATION OF YOUTH IN CHRISTIAN PROGRESS 437 
 
 the impulse of hope and is standing near to the darkness of despair. 
 He is your radical, your revolutionist, your man of reckless change. 
 
 And yet this is true only in a certain field. The youth is con- 
 servative in this respect, that he did not himself originate his own 
 convictions. The young man takes his convictions from the world 
 into which he is born, which is the world of older persons ; he takes 
 his convictions from the preceding generation. Your radical is 
 your man of new and novel convictions ; not your man who takes his 
 doctrine from the generation that precedes him, but the man who 
 seeks to originate a doctrine for his own generation. There are 
 young men who seek such change ; but you will generally find upon 
 analyzing the convictions which they urge upon their generation 
 that they are not new, but old. One of the difficulties about our 
 education at the present time is that we do not thoroughly enough 
 apprise our young men of what has been done. The educated mind 
 is the lobe in the human brain which contains the memory, the 
 memory of what the human race has done and thought and at- 
 tempted and achieved and failed to achieve, and if this lobe of 
 memory be not properly stimulated the race will lose its sense of 
 identity. The psychologist tells me that I know who I am to-day 
 because I remember who I was yesterday, and if I did not remember 
 who I was yesterday I could not for the life of me tell you who I 
 am to-day. And so the human race. Unless it can reckon truly 
 with regard to its past experiences, it has lost both its identity and 
 its direction. 
 
 For if I do not know where I came from I do not know where 
 I am going to. My direction is determined not by the spot upon 
 which I stand, but the direction from which I have come, and the 
 recollections of the human race are the standards by which it steers. 
 See the consequence wlien it does not. I had a friend, a very 
 learned friend, learned in certain narrow lines, who undertook to 
 reconcile all the arts under a common category. He worked out a 
 beautiful and symmetrical system that was most pleasing to the 
 abstract mind and submitted it to a colleague for his comment, 
 who said: "My dear fellow, that is most interesting, and always 
 has been interesting, but was exploded in the time of Aristotle." 
 There would have been a great deal of effort saved this gentleman 
 if he had only recollected as far back as Aristotle. The educated 
 youngster, therefore, is the youngster who carries the precious fruit 
 of memory. He carries a compass, besides, for he knows which is 
 the north and which is the east and which is the west: and he is 
 
438 CHURCH FEDERATION 
 
 not your natural radical; he is your natural conservative; the stock 
 that he means to trade on in this generation is the stock which was 
 accumulated in the last generation. 
 
 But the youngster is progressive none the less — in a sense which 
 older men seldom sufficiently realize. The youngster does not take 
 his convictions with any very nice discrimination; he takes them 
 whole, in the mass, as they are administered to him, in the bulk. 
 The difficulty with us older men is that we sickly the whole matter 
 over with the pale cast of thought. We begin to analyze ; we begin 
 to split hairs betwixt north and northeast side ; we begin to say this 
 part of the doctrine is true, that part is false, this part of the 
 Gospel is true, that an interpolation, and the bulk ceases to beat 
 upon us with its whole majestic force. We feel the little discrimi- 
 nations that pull us this way and that, and by the time we reach 
 sixty or thereabouts these pullings have slackened all the speed in 
 us, and we stand still and say, Whither shall we go ? Whereas the 
 youngster does not discriminate between one part of the force and 
 the other; he goes steadily forward before the beating wind that 
 blows upon him out of the past. Professor Langley, of the Smith- 
 sonian Institution, not long ago tried a very interesting experiment. 
 He was interested to know how even the weaker kinds of birds 
 could stand still with outstretched wings in a gale, not being driven 
 by it, but simply tipping themselves very gently and deftly, shift- 
 ing themselves and standing always still, not driven. He erected 
 in a window a little line of paper windmills such as we have all 
 used when we were bo3's, and through this window blew a powerful 
 draught of air. He found that not all of the windmills rotated 
 in the same direction, that some were reversing, that others were 
 standing still ; and it became evident to him that the wind was not 
 a solid movement of the air, but a movement in eddies, in currents, 
 in counter currents, the most of the movement being forward, but 
 not every part of it moving forward at once; and that what the 
 bird was doing was finding the interstices in the wind and bal- 
 ancing himself where the gale did not beat upon him. That is 
 what we are doing in our discriminations of doctrine. But the 
 youngster is like a boat with a sail spread to the breeze. He may 
 sometimes run close to the wind, but nevertheless he is governed 
 by the bulk of the current and not seeking the interstices where 
 it does not blow and impel him ; and so, being impelled more than 
 we are impelled, he seems to have a pace that we cannot accom- 
 plish. He is yielding himself to the net power that is in the con- 
 
MEDIATION OF YOUTH IN CHRISTIAN PROGRESS 439 
 
 victions which he holds, and so he moves forward with a confidence 
 that seems rash, with a confidence which seems blind to those of 
 us who are older, more circumspect, more prudent, more thoughtful. 
 I sometimes think of the movement of youngsters in the field 
 of thought like the movement of volunteers, particularly AmericaD 
 volunteers, in military movements. The volunteer will often ac- 
 complish what the seasoned troops cannot, because the seasoned 
 troops know where it is dangerous to go and the volunteers do not, 
 and by their very ignorance of danger they face and accomplish 
 impossible tasks. Not only that, but the volunteer is impatient 
 of discipline when he is in process of movement. He wishes to 
 act as an individual; wants his fellows at his side, but will not 
 stop if they lag; and will often in little groups climb some height 
 that it was supposed no troops could take — not overcoming the 
 obstacles, not knowing that they are there, unconscious that he is 
 climbing barriers, with his eyes so lifted that he sees no barrier 
 and scrambles to the place of power witli the sheer impulse of 
 ignorant audacity. 
 
 This is the power that is in youth ; this is the power that makes 
 us afraid of young men. Convince them of something and let 
 them get the bit in their teeth, and they will bolt in spite of you. 
 If you do not want them to bolt, do not convince them. If you 
 want them to bolt, have convictions that are sufficiently hot to be 
 communicated, and they will take them. They are a transmitting 
 medium, but the only thing that can set them on fire is fire itself. 
 This, it seems to me, is the function of youth, which I should des- 
 ignate as the function, not of pushing ideas — that is a function of 
 discrimination — ^but the function of pushing ideals forward in the 
 world ; and, after all, one ideal is worth twenty ideas. I mean in 
 propulsive force; I do not mean in intellectual training, but in 
 propulsive force, in accomplishment, in what one may call spiritual 
 dynamics. One ideal is worth twenty ideas. It takes a certain 
 movement of an idea to make it an ideal. No mere idea, strippped 
 and naked, is fit to become an ideal; you have to dress it becom- 
 ingly, you have to recommend it in insinuating ways, you have to 
 illuminate it with poetical touches, you have to give it a certain 
 halo which does not properly belong to any human idea, and it is 
 this transfiguration, this image of the imagination, which makes 
 it an ideal. Believe me, ladies and gentlemen, we live by poetry, 
 not by prose. We live in proportion as we have creative imagina- 
 tions, not in proportion as we have discriminative minds. We 
 
440 CHURCH FEDERATION 
 
 live in proportion as we see visions, not in proportion as we 
 discriminate what can actually be perceived with the trained eye in 
 the light of noonday. You must show the youth what he can see 
 in that hour of dawn in which he uses his eyes, not in the hot, 
 unshaded hour of noon in which some of us live, and not in the 
 dying, fading, pale light of the evening coming on, but in that 
 transforming light of the morning, when everything looks as if 
 it were touched with the power and the beauty of poetry; and if 
 you can communicate such ideals, why, then, these youngsters are 
 fit stuff to seize the banners of any enterprise and carry them 
 forward where you wish. 
 
 I have sometimes asked myself why it is that the Young Men's 
 Christian Association can succeed in certain foreign fields where 
 the ordinary missionary has been stopped and balked. There seems 
 to be in certain countries — for example, in China — a limit, a social 
 limit, in some communities, to what the missionary can accom- 
 plish. He can do his work with the poor and illiterate, but appar- 
 ently he cannot touch the literate classes ; and yet the Young Men's 
 Christian Association has gone in and taken hold of the sons of 
 tlie governors of provinces and is moulding them, the magnates of 
 the next generation, to its purposes and ideals. Why ? I offer my 
 own explanation with a great deal of modesty, for I am not sure 
 that it is the right explanation, but I think it will bear your 
 examination. Because the Young Men's Christian Association 
 does not undertake to teach dogma. It undertakes to teach, but 
 not dogma; it undertakes to do that sort of teaching which is 
 leadership in life. Now, while I believe that all truth is dogma, 
 I do not believe that all dogma is truth. While I believe that all 
 truth may be formulated as dogma, I also believe that the formu- 
 lation of it removes it from the vital sphere, if I may so express 
 it, into the intellectual sphere, and that if you try to indoctrinate 
 you are not communicating power to those who are not the proper 
 subjects of indoctrination. What is the consequence ? Look at the 
 tests of any one of your Churches. Are the members of the Churches 
 a.sked to subscribe to the doctrines that the ministers of the Churches 
 subscribe to? No. You will find that the members are brought 
 in upon a minimum of faith, a minimum of doctrine which really 
 belongs to all the Churches, and that the intellectual part of it, 
 that which must lie back of the teaching and form its foundation, 
 but need not form the subject matter of the teaching, is left to the 
 intellectual part of the Church, the trained part of the Church, 
 
MEDIATION OF YOUTH IN CHRISTIAN PROGRESS 441 
 
 the scholarly part of the Church, namely, the ministry of the 
 Church. I do not believe that the ministers of the Church could 
 teach truly unless they studied dogma discriminately, but I be- 
 lieve that if they transferred the teaching of the theological class- 
 room to the Church itself, they vs^ould communicate dogma and 
 not life, and that in so far as the Young Men's Christian Associa- 
 tion has exceeded in success the missionaries of the Church, ita 
 success has been due to the fact that it has sought to lead men on 
 in the general paths of enlightenment and of character without 
 trying to impress upon them too soon, too suddenly, too didac- 
 tically, too emphatically, the distinguishing dogmas of particular 
 Churches. 
 
 I know that there is a very controversial ground here and that 
 1 am very safe inasmuch as nobody is going to answer me; and 1 
 do not want for a moment to neglect the danger and the difficulty 
 of points of this sort. You may easily obscure such matters. I 
 was talking with a couple of gentlemen, just before coming into 
 the room, about those Christians who propose salvation, not by 
 faith in Christ so much as by character, by the direct and con- 
 scious cultivation of character; and I said that it seemed to me 
 that salvation by character was an enterprise of despair, because — 
 I do not know how you feel about your character but I know how 
 I feel about mine, and I wouldn't for anything I can think of offer 
 it as a certificate for salvation. Moreover, I believe if I 
 set out to form my character as the chief object of my 
 life I would become an odious prig. 1 am not put into this 
 world to make a handsome creature of myself; I am put into it 
 to follow the right leaders and to serve my fellow-men; and if I 
 do my business my character will take care of itself. Character is 
 a by-product, and if you set to work to make the by-product for 
 its own sake you will spoil the main product. I would not have 
 you think, therefore, that the Young Men's Christian Association 
 is merely an enterprise for the formation of character. It is an 
 enterprise for teaching, for teaching those things belonging to all 
 Christian creeds which vitalize all Christian creeds, and which ex- 
 press themselves in character; and I believe that it is because of 
 the appreciation by pagan peoples of the fact that these bodies of 
 young men have come, not to turn them from old ways of thinking 
 for the purpose of a singular conversion, but to turn them from 
 old ways of thinking for a new comradeship in the handsomest 
 enterprises of life, that it is having its notable success. 
 
442 CHURCH FEDERATION 
 
 But what is the motive power in all of this? Why is the youth 
 speedier than his elder in the enterprises which he undertakes? 
 Why has he done all these extraordinary things since 1844? Be- 
 cause the key to all the endeavors of young people is ardor, devo- 
 tion. I know that there is a certain amount of ardor and devotion 
 left in everybody, but it is not always important in quantity. Men 
 do lose their impetus, their momentum. I for my part believe 
 that everything anybody does is done from ardor unless it be merely 
 the compulsory earning of your daily bread. I believe that every- 
 thing that a man accomplishes he accomplishes because it is palat- 
 able to him to accomplish it; and that is the other side of ardor. I 
 hear some men say that they are not sentimental. Well, I do not be- 
 lieve in sentimentality, but I do believe in sentiment, and it is the 
 only motive power that I know of. If a man tells you that he 
 does not derive his freshness from sentiment, you may believe that 
 he has covered over the walls of his sentiment with adamant, but 
 if you will dig it away you will see the gleam of the water; else 
 he would go dry at the roots. A man who has not gone dry at the 
 roots has a fountain of sentiment where he is planted, and this 
 fountain bubbles most luxuriantly, bubbles most steadily and 
 freshly by the root of the young tree, by the root of the youth. 
 Ardor is the secret of their impulse, of their momentum. 
 
 And ardor can never centre in oneself. I do not know that I 
 can safely use a figure from mechanics, but I suppose that if a 
 machine's power all centres on itself it will either wreck itself to 
 pieces or stand still. At any rate, I know that is true of a man, 
 that if he centres his powers on himself he will presently get a 
 rotatory momentum which will make him fly to pieces; at any rate 
 it will swing the soul out of him into space. And the only senti- 
 ment, the only ardor which ever drives the human heart at its 
 best is the ardor of love, is the ardor of love for something outside 
 of yourself; and the best love, as you need not be told, is the love 
 for the best object, is the love for Christ Himself. What it seems 
 to me that these young people's societies are doing is to make their 
 own contacts at first hand with the person and power of Christ, 
 and, having made that contact, to ask themselves this question, 
 What would Christ have done in this world at this time, in our 
 place, with our opportunities? Not what would Christ have 
 taught, not what new parables would Christ have formed — for the 
 old parables fit every age of the world, the old teaching is trans- 
 latable into all languages and all purposes and all necessities — but 
 
MEDIATION OF YOUTH /iV CHRIISTlAy PROGRESS 443 
 
 what would Christ have done in the direction of these enterprises? 
 What would He have wished to see accomplislied in the world, 
 and what would He have set Himself to accomplish ? 
 
 Though myself brought up in the straitest sect of a particular 
 denomination, I believe that there is no more vitality in one de- 
 nomination than in another if both be in direct contact with the 
 person of Christ; and that if one be in direct contact, and the 
 other only in indirect contact, with a padded interval of sophisti- 
 cated doctrine, the first will be the stronger of the two, and that 
 you must look to it that your doctrine is not padding but something 
 that will transmit the currents. Some men's doctrine is so like 
 padding that they seem to be in a padded cell, to judge by their 
 performances. If you are in direct contact with the body and 
 character of Christ, why then you have got that all-conquering 
 impulse which comes from the only sort of devotion that ever lifts 
 the world to any great enterprise, a devotion which is outside of 
 yourself, in which you can willingly devote everything that is in 
 yourself to something that you know will in the very act of absorb- 
 ing you lift and translate you into greater and better things. So 
 that it seems to me that the foundation of this inherited con- 
 viction of the young men of this age, which is to be translated 
 into the momentum of power, is nothing else than the Church's 
 one Foundation in Jesus Christ our Lord, and that in proportion 
 as Christ is exhibited in the lives of the young men and young 
 women of these organizations, in that proportion will they be fit 
 for the conquest of the world; and that because they take the im- 
 pulses of the Church at first hand, when they are fresh, when their 
 momentum has not been lost, they are likely to be the standard 
 bearers in the places which have hitherto seemed inaccessible. 
 
 THE BASES OF UNITY AMONG YOUNG PEOPLE 
 AND STEPS TOWARD ACHIEVEMENT 
 
 Mr. Robert E. Speer 
 
 Among the yoimg men and young women of our generation 
 there are, as Mr. Mott pointed out, moral and spiritual relation- 
 ships already established which are near to Christian unity. The 
 ideas of practical co-operation in work and of spiritual fellowship 
 in worship are ideas that are entirely familiar and congenial to us. 
 
444 CHURCH FEDERATION 
 
 However great the diflBculties which stand in the way of an actual 
 realization of oneness among believers in Jesus Christ may appear 
 to others, those difficulties do not appear to be great to us. The 
 atmosphere in which we live is distinctly inhospitable to thoughts 
 of division or separation among us. This atmosphere has changed 
 for us entirely from the atmosphere in which our fathers and our 
 mothers began their Christian life. For one thing, as we meet 
 in a gathering like this to-day we realize that we are known to one 
 another as the young Christian men and the young Christian 
 women of no other generation were known to each other. We have 
 established friendships that bridge the chasms between the camps 
 of the followers of Jesus Christ. We are accustomed to meet in 
 great gatherings where we do not ask one another for our denomi- 
 national names; we are accustomed to read common books, to 
 write and to read common papers, and more and more we are 
 bound together by those simple ties of personal acquaintanceship 
 and of friendship which make distrust impossible. We have dis- 
 covered that we are already of a common heart and a common 
 S3mipathy. It does not please us to have others endeavor to 
 remind us of what lines of division there may be hidden among 
 us; we are glad to feel when we gather that we are all of one 
 company, friends of one another, capable of trusting one another. 
 We have been engaged so long in practical work together that it 
 would seem to us something like treason in the famUy to suggest 
 that there should be antagonism between us. We are working 
 now so closely for common ends and purposes that here this 
 afternoon, as we look about us and recognize everywhere the faces 
 of friends, we feel that there could not be, that it is morally 
 impossible that there could be, any prolongation of division 
 among us. 
 
 And this atmosphere has been changed, not by any process of 
 denial or exclusion, but by a simple process of aflBrmation of those 
 things that are common to our thought and lives, by a process 
 of comprehension that has lifted us up above those subjects of 
 division which have harassed those who went before us, and made 
 us feel that we have already grounds for fellowship sufficient to 
 warrant the closest possible union among us. 
 
 I say we live in an atmosphere which makes these ideals of 
 federation and — I will say with perfect frankness — of Church 
 union entirely common and congenial ideas to us, and it often- 
 
IDEALS OF CHURCH UNION 445 
 
 times perplexes us to understand those objections that are raised 
 by others and those difficulties which others say they feel in the 
 way of the realization of these ends that seem so entirely obvious 
 and practicable to us. 
 
 And it does not exhaust the facts to say that we live in an 
 atmosphere hospitable to close relations among Christian men and 
 women. We are already in many large and vital regards as one 
 as Christian men and women ever can be. We are one in our 
 ideals now. We have common ideals, for one thing, of what con- 
 stitutes character. We admire the same things. We are all of 
 us worshippers of the heroic love of truth. I believe that that is 
 our predominant ideal of character. Men and women say often 
 that they think — older men and women — that the fibre of Chris- 
 tian life has softened, and they wonder whether there is any 
 more in the world of the same heroic stuff that there once was. I 
 l^elieve the young Christian men and women of the world never 
 held as high the reverence of heroic and self-sacrificing love and 
 service of truth as they hold it to-day. Let any test be sug- 
 gested and instantly you can see that it is so. A missionary dies 
 at his post in western Persia; his brother rises up at once to take 
 his place. A little band of missionaries fall in southern China; 
 one and another and another, missionaries on the field, students 
 at home, friends, relatives it may be of those who have fallen, 
 rise up at once to take the place of the dead. You might wipe 
 off the face of the earth the whole missionary body to-day, and 
 we would replace it within a few years. The young men and 
 young women of the land who follow Jesus Christ are now one in 
 their ideals of high and right character. They are one in their 
 ideals of service. They relish tasks, as Stanley said of his lieu- 
 tenant, Glave, for their bigness, and they greet hard labor with a 
 fierce joy. And what has bound these movements together, as 
 Mr. Mott was suggesting, has been their common participation in 
 the largest visions. They dream, as Christ dreamed, of the sav- 
 ing of a world, and their ideals of service are ideals that run with 
 the ambition of the missionary spirit which Christ fired when he 
 set the Churches eye upon the uttermost parts of the earth. We 
 are as one now as we ever can be in our ideals of Christian char- 
 acter and of Christian service. 
 
 We are one already in our consciousness and our conviction 
 of human need. We are one in our consciousness of human need. 
 
446 CHURCH FEDERATION 
 
 Men and women sometimes think that the young men and women 
 of this day are satisfied with themselves. There never was a 
 time when young men and young women in the Christian Church 
 were as discontented with themselves as they are to-day, when 
 they hungered more than young men and women hunger to-day 
 for the glimpse of the highest possibilities and for the real- 
 ization of those possibilities in their own lives. I believe 
 ' that we are as conscious as the Christian Church ever was 
 of our need of a standard above the whims and the vagaries of 
 our own hearts, and of a power somewhere in this universe capable 
 of enabling us to realize that standard in ourselves. We are 
 one already in our consciousness of what it is that we need, and 
 we are one also in our conviction of the whole world's need. 
 I heard in this hall, the other afternoon, one of the speakers 
 pointing out that the great need in this land of ours is salvation, 
 and he spoke of one regard after another in which this country 
 needs salvation, to all of which I suppose every heart here gave 
 assent ; but when he had finished I thought I could have put it all 
 in one monosyllable; the land needs salvation from sirij and the 
 whole world needs salvation from sin; and never, I believe, did 
 any men and women in the Christian Church believe more in the 
 reality and horror of sin than the Christian of to-day, or 
 in the opening of a salvation from sin in the one source of which 
 President Wilson was speaking, and of which I have to say as 
 clear a word as I may before I am done. The young men and 
 young women of this day are one now in their consciousness of 
 their own personal need and of the whole world's need. 
 
 And in the third place, we are one already in our sense of 
 duty and in our will to help. You show the young men and young 
 women of this day the thing that ought to be done, and any- 
 body who knows their heart can guarantee that you will call 
 from it an instant and full response. The young men and young 
 women of this day are not less prepared than their fathers to 
 do whatever is shown to them to be their duty. They are eager 
 to join in great and aggressive movements. These movements 
 of which Mr. Mott was speaking are all of them movements of 
 aggression; they are movements designed to overthrow these ene- 
 mies that wage their warfare against the highest life of man; 
 and the young people of our day in the Churches are gathering 
 in increasing numbers under the banners of these great aggres- 
 
LOYALTY TO THE PERSON AND WORK OF CHRIST 447 
 
 sive movements against evil. These things, this warfare, are their 
 life. 
 
 And what is it that is drawing theni together in these move- 
 ments ? It has not been any ignoring of the intellectual ground- 
 work on which their movements rest. Men and women say some- 
 times that the hope of Christian union is to be found in the 
 exclusion of the whole realm of opinion on subjects of religion 
 and the cooperation of men and women in good work. But what 
 good work? What is good work? What is to be accomplished by 
 the good work? Why should we do good work? The moment 
 we begin to answer these questions we are making definitions. 
 We have to state convictions. It is impossible for us ever to 
 gather men and women together on the theory that their in- 
 tellects must first of all be annihilated, and that then they will 
 join in a movement from which all thought has been expelled. 
 The young Christian men and young Christian women of our day 
 are gathered together in these great movements, not because 
 they have eliminated their opinions, but because they have dis- 
 covered that in the fundamental things they are at one in their 
 opinions. We are at one — I am sure I am speaking in this for 
 the young Christian men and women of our day — we are at one 
 in our opinions on the things that are essential. 
 
 We believe with all our hearts in one fundamental thing. Our 
 view and conviction with regard to Jesus Christ is absolutely clear 
 and unshakable. We believe that Christ is undetachable from His 
 Gospel ; that so long as we follow His Gospel we follow Him ; that 
 the gospel was not His message nor His character, but the sum 
 total of His impact on the world and the secret and the conse- 
 quence and the significance of that. President Wilson said that 
 young men and young women are conservative. In this regard we 
 are conservative. You can give us — ^yes, I will say it — what theory 
 of inspiration you please, you may raise what debates you want 
 over questions of divine sovereignty and human freedom, but you 
 cannot touch with the consent of the young men and the young 
 women of the Church the holy ark of all, the person and the work 
 of our Lord Jesus Christ. We believe with all our hearts that 
 you cannot state His Gospel except in Christological terms. We 
 believe that His incarnation is absolutely essential. We believe 
 that His deity is a fundamental thing which we dare not com- 
 promise or surrender. You may make what propositions you 
 
448 CHURCH FEDERATION 
 
 please to the young men and young women of the Church looking 
 toward Christian union; so long as they trifle with the deity of 
 our Lord you waste your breath and your propositions are futile 
 things. 
 
 I am sure that I am speaking in this for the great mass of 
 young men and women in the Christian Church. I do not intend 
 to be disputatious; I am not saying these things for the sake of 
 accentuating an issue. I am the mouthpiece, I know, of the 
 great mass of young Christian men and women; and I am speak- 
 ing simply what they believe. These great organizations of theirs 
 have grown up on this one central fact. They believe in Christ, 
 they love Christ, they want to serve Christ, they want to make 
 Jesus Christ the Lord of all mankind; they call Him first Lord 
 and Saviour, and Teacher afterwards; and it is because they are 
 united in these great convictions that the degree of unity that 
 we have attained to-day is a possible thing. We are one now, 
 one in our ideals, one in our consciousness and conviction of need, 
 one in our sense of duty and our will to help, one in our view 
 and conviction with reference to Jesus Christ our Lord. 
 
 And yet however one we are, we should be more one than 
 this. There are expressions which this unity has not received 
 which it should receive, and there are many regards in which 
 this unity should be confirmed and enlarged among us. And 
 there are three reasons why it should be confirmed and enlarged 
 among us now. 
 
 We should cultivate a larger Christian unity because it is 
 essential to our apprehensions of truth, to those larger appre- 
 hensions of truth which it is our duty to bring in. It is true that 
 the work of critical construction belongs to the older men, but 
 we are preparing to become older men and we hope that the duty 
 is to be ours to bring in by our experience and the work that 
 we are to do in the world larger comprehensions of the truth 
 of Christ. And how can larger comprehensions of the truth of 
 Christ come except as men draw together? We have reached the 
 limit of individual apprehensions of Christ; we shall only know 
 more of Him as we draw together for those social visions of Him 
 that are only possible to all the saints, the realizations of that 
 love that is to be revealed to us never alone but with all the 
 saints, that unity of the faith that we are to attain never sepa- 
 rately but only when we all come to it. It is essential that we 
 
REV. CHARLES A. DICKEY, D.D., LL.D. REV. AMORY H. BRADFORD, D.D. 
 
 REV. JOHN BALTZER, D.D. 
 
 REV. C. ARMAND MILLER, D.D. 
 
l/A'/TY ESSENTIAL TO MEET PRESENT NEED 449 
 
 young men and young women should draw together in a unity 
 closer than our fathers knew, that we may do our duty to this 
 world in hringing to it those larger comprehensions of Christ thut 
 are only possible when the young men and the young women of 
 America, and the young men and the young women of Japan, 
 and the young men and the young women of China, and the young 
 men and the young women of every land, who have come to 
 Christ, bring all their distorted and partial visions of Him into 
 one, and arrive at last all together at the unity of the faith and 
 the knowledge of the Son of God. 
 
 And in the second place, a larger measure of unity is neces- 
 sary among us because it is essential to the service for which 
 the world is waiting — the service that needs to be done here in 
 our own land, the evil that needs to be slain here. I ask you to 
 think here this afternoon of what sin has done in this land of 
 ours. There is not a household represented in this hall to-day 
 across which sin has not drawn its trail ; there is not a heart here 
 that does not have to-day its sorrow that it is the child of sin. 
 Let us think for just one moment of all that needs to be done in 
 this land of ours to stamp sin under foot, to bring purity and 
 righteousness and honor and Justice and highmindedness and the 
 kingdom of God here. And then think of the work to be done in 
 all the world, all the error of men to be corrected, all the sin 
 of men to be healed, all the wrong of men to be undone, all the 
 institutions of men so far as they are composed of error and 
 antagonistic to the spirit of Christ to be transformed — not in 
 one nation alone, but the whole world over — a thousand millions 
 of sinning and suffering men and women, each one of them akin 
 to us, waiting to be told of the Saviour who died for them as 
 He died for us. When we think of the magnitude of the task 
 that is before us, and not of its magnitude alone but of its diffi- 
 culties as well, we realize how necessary it is that we should 
 come together into one. This is no time for waste. I will not 
 8peak of internecine warfare. I do not believe it is possible any 
 longer that there should be hostility within the camps. We are 
 appealing for Christian union not because Christians are quar- 
 reling with one another, for they are not; we are appealing for 
 Christian union because there is waste where there shoxdd not 
 be waste, because the army should be one army, because brother 
 should now clasp the hand of brother, that alike through the 
 
450 CHVROH FEDERATION 
 
 daylight and the night the whole army may step forward to its 
 mighty world-wide task. The larger measure of unity is essential 
 among us because it is required by the service for which the 
 world is waiting. 
 
 And in the third place, it is necessary because it is essential 
 to resistless power in prayer. There is in a sense no such thing 
 as individual Christian experience. Every man's relation to Christ 
 conditions every other man's relation to Christ. There is no such 
 thing as the tearing loose of one human unit and conceiving as 
 possible a full relationship between that unit and the heart of 
 God. We shall, each of us, come to our right relationship to 
 God only as we all come. And that power in prayer for which 
 the Church and the world are waiting is dependent entirely upon 
 that unity among Christians which brings them all together in 
 the right relationship to God and which lends to prayer its ab- 
 solutely irresistible power. We ought to come together into 
 one in order that as one we may release by prayer the powers 
 which will effect the will of God, that we may secure at last 
 those great things that Christ said are ours when with united 
 faith we come to claim them for the world. 
 
 And the achievement of this unity, let me say last of all, 
 is not an impracticable thing. There are ways in which even 
 now we are drawing near together. Those paths that lie behind 
 us we see, as we look back over them, to be converging paths, 
 and each one of them addresses to us an appeal to fidelity, calls 
 us to pass right on to the point where they all at last shall meet. 
 It is very easy to point out ways in which we young men and 
 young women can hasten that day. I suppose the best way to 
 hasten it is just to practice the Christian faith. Most of the 
 things that keep Christians apart are not points of Christian 
 principle but defects of Christian practice. Once Christian men 
 and women begin to practice the Christian faith of love and 
 tenderness and kindness and self-repression and humility, they 
 will find that the very practice of the Christian faith is itself a 
 unifying power. 
 
 And there is, secondly, the eager fellowship in Christian ser- 
 vice. I suppose no ideal has been as responsible for this unity or 
 more responsible for this unity than the ideal of the evangeliza- 
 tion of the whole world. At last the dormant duty of the Chris- 
 tian Church has come to view, and it has been kept for our gen- 
 
EVANGELIZATION OF THE WORLD 451 
 
 eration, nineteen long centuries having intervened, to recover 
 the great apostolic conception, to recover the great ideal that 
 lay, the last moments of His life here on earth, upon the heart 
 of our Lord Jesus Christ. You remember all of His last words: 
 "All authority hath been given unto me in heaven and among 
 men: go ye therefore and make disciples of all nations, teaching 
 them to observe all things whatsoever I have commanded you; 
 and lo, I am with you all the days, even unto the end of the 
 age. Go ye into all the world and preach the Gospel to every 
 creature. Ye shall be witnesses unto me both in Jerusalem, and 
 in all Judea, and in Samaria, and unto the uttermost parts of 
 the earth." These were the last words that our Lord spoke here 
 upon the earth. Nineteen hundred years have had to pass until 
 we should put first in the activities of the Church what was first in 
 His thoughts and last upon His lips. And it is that great ideal 
 that is doing more than any other to draw the young men and 
 women of the Christian Church of our day together into one, 
 the ideal of evangelizing great and difficult peoples, all peoples, 
 the four hundred millions of China, the two hundred millions of 
 Mohammedanism — I have wondered whether the Mohammedan 
 missionary problem has not been reserved for this day in order 
 that it might constitute the wall against which as the Christian 
 Churches hurled themselves they should discover that only as 
 they fused together into one and then smote would they be able 
 at last to penetrate that wall and to conquer for Christ the two 
 hundred millions who have known His name and exalted above 
 it another name. It is the eager fellowship of a great service 
 that is to draw us together into one. When we think of a world 
 that knows nothing whatever about Christ, the petty differences 
 that have separated our denominations in the past seem to us 
 unworthy of continued justification, and we are drawn together 
 by the sheer desire to be one army against our mighty foe. 
 
 And in the third place, the approach to Christ draws always 
 together those who draw near to Him. It is that that accounts 
 for the spirit of affectionate friendship among us. I look down 
 on your faces this afternoon and see many here from Churches 
 calling themselves by different names, and yet we are one. We 
 could not discover if we sought for it any lines of cleavage be- 
 tween us, and we know that what makes us one is that we are 
 all of us controlled by one great common passion. As Zinzendorf 
 
452 CHURCH FEDERATION 
 
 used to say, "It is He, only He." As we draw near to Him and 
 He controls our hearts, and His passion fills our wills, we find 
 ourselves one with one another because we are one with Him. 
 
 And the last thing that is drawing us together is that great 
 thing of which St. Paul speaks as the communion of the Holy 
 Spirit. We look back over the history of the church and we 
 see that Spirit's long delayed and lonely task as He draws to- 
 gether the scattered fragments of Christ's body into one. We 
 look in upon our own hearts, and our own experiences tell us 
 of the working of that Spirit in our own lives, drawing us close 
 together in proportion as He gains control over our habits, our 
 intellects, our hearts, our wills and all our ways. We know 
 here to-day that just in proportion as we submit ourselves to Him 
 shall we be drawn away from the unholiness of our dissension, 
 the un-Christlikeness of our separations, into the one great body 
 which bears His name and of which Christ our Lord shall be 
 the head. To some generation this privilege is to be given; some 
 day the Church will come that shall realize at last in itself the 
 blessed vision of our Lord, when all His people shall be one. I 
 speak to you, young men and young women here to-day. This 
 is our gathering. We have let these older people come, but we 
 are met here to-day to think for a little while together, and to 
 speak for a little while of our day that is beginning to dawn, the 
 day when we shall bear the responsibility, when the guidance 
 of the Christian Church shall be in our hands. Oh, that it might 
 be in our day that at last the expectant Christ should see of the 
 desire of His soul and be satisfied, that in our day at last, for 
 the conviction of the world, for the full setting forth of the 
 divine unity of the Son with His Father, those who call Him 
 their Master might in Him be one. I do not know how practi- 
 cally we can draw near to it save as in all simplicity we take up 
 as the rule of our relationships, of our work and all our life, 
 what He Himself described as His new and great commandment : 
 "A new commandment give I unto you, that ye love one another ; 
 even as I have loved you, that ye also shoidd love one another" — 
 the same word that the disciple who loved Him best kept re- 
 peating again and again and again until it became the character- 
 istic message of his older years, "Little children, love one an- 
 other." We can obey that rule. Nothing can prevent our doing 
 
READJUSTMENT OF FORCES 453 
 
 SO, and if we do so nothing can prevent the ultimate oneness of 
 love. 
 
 My friends — I mean you of the generation for which I am 
 speaking now — why should we not begin now, even now, that real 
 unity which shall bring us in our day— shall we not dare to hope 
 for that for which Christ prayed ? — that shall bring us in our day 
 all together, as we are in one Lord and one faith, also into one 
 Church. 
 
 MEETING IN BROADWAY TABERNACLE 
 Address by the Chairman, Mr. Von Ogden Vogt 
 
 As a preliminary to the main thought of the hour I ask your 
 indulgence for a brief statement of three remarks. 
 
 Whatever young people's organizations we represent, we are 
 here first as members of the Church. 
 
 We are practically interested in the main purpose of this 
 Inter-Church Conference, namely, the more effective disposition 
 of the Kingdom's energy. The readjusting programmes of social 
 institutions make a fascinating study. The needs of men, phys- 
 ical, mental, moral, religious, must be met. From age to age, 
 even from decade to decade now, these needs are having more 
 adequate attention. This requires the change or expansion of 
 some social forms and the displacement of others. One good 
 work is begun here, another there. By and bye they come to 
 overlap, to duplicate service. A comprehensive survey is needed 
 to readjust effort and release some power for other labors. 
 
 The present machinery of Christian organization is largely 
 the result of natural development. To-day is the day to stop 
 and enquire — Is this machinery anything like what we would 
 build if we had a clean field and a fresh start ? 
 
 Australia is troubled by an out-of-date railway scheme. The 
 railroad systems of the different States use tracks of a different 
 gauge. At the borders of each province the traveller must change 
 cars in the middle of the day or of the night. This is the result 
 of natural development. Shall they wait for this to work itself 
 out to a better method ? They are afraid some of those narrow 
 gauge tracks would have to evolve a long while before becoming 
 
454 CHURCH FEDERATION 
 
 broad gauge. They are demanding that the situation be taken 
 in hand and dealt with without waiting for the slower evolution. 
 
 In the name of everything that differentiates a modem from 
 a mediaeval economy, the young people desire a like consideration 
 of the programme of the Church. We believe in the Church. 
 We do not want the day to come when any one might say that 
 the Church no longer chiefly represents the Kingdom of God on 
 earth. We are here first because we want to save our wasted 
 energies and build a united strength for th.e things that are not 
 yet done. 
 
 Second, we are here representing young people's organizations. 
 Considering the aggregate numbers of individual church mem- 
 bers involved, some of the present-day young people's movements 
 constitute far and away the greatest force in Christendom, mak- 
 ing for the harmony and economy of the Kingdom's forces. 
 
 The Brotherhood of Andrew and Philip has done well to 
 realize the value of combined strength. The vast service of the 
 Student Volunteer Movement would have been and to-day would 
 be impossible but for the cooperation of young leaders in dif- 
 ferent denominations. The issuing of joint text-books by differ- 
 ent missionary boards has already enlarged the sense of the unity 
 of the great work of the Church. 
 
 Without making a catalogue of all these movements, it is fair 
 to say that the largest contribution has been made by two, the 
 Young Men's Christian Association and the United Society of 
 Christian Endeavor. 
 
 There are to-day almost two thousand Young Men's Christian 
 Associations in North America. Every one of them is a place 
 where young Christians of different faiths have been able to join 
 in common labor. This does not count the many like efforts in 
 Europe, the Orient and other lands. There are 67,200 societies 
 of Christian Endeavor, 49,520 being in America. Every one of 
 them has lost something of denominational prejudice by their 
 common fellowship. There are 1,500 local city or district unions 
 of these societies in this country. In each of these young people 
 meet from one to ten times a year to plan for Christ's work and 
 engage in joint ministries, young people officially representing 
 their different Churches. Truly a federation. 
 
 There will come a day when there will be not five kinds of Pres- 
 byterian churches, not to speak of other denominations, in the same 
 
INFLUENCE OF INTERDENOMiyATIONAL FELLOWSHIP 455 
 
 little Missouri vUlage. Perhaps no other one thing has done so 
 much to bring that day as this interdenominational fellowship 
 among the young of the Church. 
 
 Thirdly, we are here to ask: Can we this afternoon, in the 
 light of present conditions, make any progress in cooperation? 
 Present conditions indicate a growing practical interest in this 
 matter. In the Student Volunteer Movement Episcopal young 
 people have recently been more fully cooperating. Local city 
 Endeavor unions have the last year much enlarged their joint min- 
 istries, such as song services in hospitals, the formation of mission 
 study classes, the organization of coffee clubs and many others. It 
 is gratifying to see also that the expansion of the Young Women's 
 Christian Association will soon duplicate the service of the young 
 men in manifesting harmony. This will be much enlarged by the 
 current year unification of the work of the American and Interna- 
 tional Committees. 
 
 More significant than all, however, is the number of cities in 
 which local denominational young people's societies have felt the 
 value of the local union relations. This has produced in a few 
 cases unions independent of all national organizations. These have 
 really only complicated affairs, for such an independent union is of 
 no value to a national denominational organization as it is like- 
 wise useless to a national interdenominational federation. This 
 is a loss to all concerned, for a local or district union is the most 
 important wheel in a national machine, either denominational or 
 interdenominational. Or again, some of the local unions have felt 
 it to be unfair to make a new federation of that kind on the sug- 
 gestion of one or two denominational societies when they were 
 already party to a Federation of numbers of Churches whose official 
 ecclesiastical bodies determine the directorship. They have felt 
 that it would be like Oklahoma asking for a new Federal Constitu- 
 tion, on condition that henceforth the new nation be called Co- 
 lumbia instead of the United States. 
 
 However, the local desire for enlarged cooperation and its local 
 importance is upon us. I can only add that the United Society 
 of Christian Endeavor has fostered this cause by heartily welcom- 
 ing into the interdenominational fellowship which it represents 
 numbers of societies with forms and features widely different from 
 the ones in most common use. 
 
 It would trammel upon the ground of our distinguished speak- 
 ers who follow further to indicate the prospects of advancing bar- 
 
«6 CHURCH FEDERATION 
 
 mony among the young save one other remark. It is probable that 
 the Church will more and more see the wisdom of cooperation in 
 training the young for service. Boys fly kites in China as well 
 as here. The boy nature is the same in the Eeformed Church as 
 in the Congregational. The great principles of religious pedagogy 
 will ever be the same for all. Similar practical forms will be 
 used by all. Surely it will be an idle and sinful waste to have a 
 dozen clearing-houses of information for this great business of 
 the Church when one is quite suflBcient, indeed, more effective than 
 many. 
 
 In the light of these conditions, therefore, can we make any 
 progress this afternoon? We can perhaps do nothing practical at 
 this hour. The situation is complicated in America and condi- 
 tions abroad also enter in. We all feel the limitations in the 
 character of this meeting. For instance, I have some impressions 
 that I feel it would l)e unfair or unwise to state where we do 
 not have the chance for full, open discussion. But because of our 
 presence here we shall all stand ready for frank discussion that 
 may have fuller issue. When opportunity for such a discussion 
 comes, we shall not want to destroy hastily cherished institutions or 
 honored organizations, but as young people we are likely to have 
 little interest in preserving machinery that stands in the way of 
 more effective work. 
 
 And surely here to-day we realize anew that "One is our Master, 
 even Christ, and all we are brethren." 
 
 THE POSSIBILITIES OF UNITED CHRISTIAN 
 YOUTH 
 
 The Hon. James A. Beaver 
 
 My Friends: As I have been sitting from day to day in the 
 great Council held near by in regard to the Federation of the 
 Churches of America I have been impressed more than ever before 
 with the truth of the adage, "Old men for counsel and young men 
 for war.'"' The counsellors are sometimes a little late, as I look at it. 
 Those of us who are now counselling for Federation should have 
 been ready with our counsel a generation ago. The war is on. 
 
THE UNION OF CHRISTIAN FORCES 457 
 
 Wars come without counsellors, sometimes in spite of them, and 
 without their counsel. We have an illustration of this in recent 
 times. The war of which I speak, however, is not one of nation 
 against nation. It is not a war of contending armies in the 
 physical sense, and yet the moral world is in a death grip and the 
 war is to be fought to a finish. Its weapons are not carnal ; they 
 are spiritual. 
 
 In some way or other — we do not know either the why or the 
 how — in the providence of God wars which have devastated the 
 world and have slain men by the thousands have been His means 
 of building up His kingdom. We do not understand this. We can- 
 not understand it. It is beyond human ken. It would seem, in 
 the very nature of the case, to be impossible, and yet no man 
 who reads history and understands what he reads can fail to ap- 
 preciate the truth of this great fact. It is only an illustration of 
 that greater fact, that God rules, not only in the armies of 
 heaven, but in those of the earth also. 
 
 The war which has just closed tends to illustrate this thought 
 in a measure which time will not permit me to follow, and yet 
 which it would be very interesting to develop. There is one truth, 
 however, to which I must allude, which is the outgrowth of that 
 war, and which, to my mind, is the greatest event resulting from 
 it. When Japan had won every battle on land and sea in which 
 her armies and navies were engaged, and when she practically 
 had Russia in her grasp and was ready to hurl her battalions 
 against the Eussian army in the field, and the representatives of 
 both nations had met on our own shores and were considering the 
 details of the Peace of Portsmouth, the greatest triumph of the 
 whole war came, as the cable flashed the message from the 
 Mikado, "Give up the demand for indemnity." Greater is he that 
 ruleth his own spirit than he that taketh a city! 
 
 In the judgment of most military men, the Mikado, through 
 his successful commanders in the field, ready to launch his army 
 against the masses of Russia, had victory within his grasp. What 
 was it that brought this message of conciliation from the ruler 
 of Japan? The spirit of war? No. The desire for conquest? No. 
 The thirst for triumph? No. The fear of defeat? No. What 
 was it? It was the spirit of the missionary thought and effort 
 which for fifty years has endeavored to reach the heart of Japan. 
 It was the spirit of the civilized world, as it is voiced in Chris- 
 tianity, whicth called forth that message. I don't care what the 
 
458 CHURCH FEDERATION 
 
 Mikado professes. I don't care what he believes. Call it statecraft, 
 call it diplomacy, call it what you will, the spirit of Christianity 
 is voiced in that message which brought peace once more to a 
 warring world. 
 
 I said the war was on — the war between the great moral forces 
 of the world. Is the great Captain to be King? That is the 
 question. Is He whom we worship, He, "whom not having seen, 
 we love, and in whom, though now we see Him not, yet believing 
 we rejoice with joy unspeakable" — is He, this Captain of our sal- 
 vation, to be the "King, to reign triumphant over all nations, over 
 all peoples, for all time, under every sky? This is the imminent 
 question, and until it is settled the war in which we are engaged, 
 as His soldiers, can never cease. 
 
 We are counselling now in this Conference in regard to Federa- 
 tion — that is, as to how we may best mass the different battalions 
 of the Prince of Peace and hurl them with the greatest force, with 
 a force which cannot be resisted, against the masses of supersti- 
 tion and idolatry. It behooves us in this war to take advantage of 
 every force which can be marshalled for the efl&ciency of the army 
 and for the success of the great cause ia which we are engaged. 
 
 Youthful enthusiasm is a fact. No man who has gone through 
 life needs to be told that. He knows it. It is a part of his ex- 
 perience. More, it is a part of himself. It is one of the universal 
 facts of humanity of which we take notice without proof. Youth- 
 ful enthusiasm, however, is not only a fact, it is a force. How is 
 this impulsive, dynamic force to be utilized? Behind enthusiasm 
 there must be a motive, and that motive must be worthy; and be- 
 fore enthusiasm, as the thing toward which it aims, there must 
 be an object, and that object must be enduring, sufficient, satis- 
 factory. Then behind the motive and the object there must be 
 adequate means. 
 
 We had plenty of enthusiasm yesterday on the college athletic 
 fields. As a college man I would not like to say that the en- 
 thusiasm was without a worthy motive. College spirit, which is 
 just another name for love of Alma Mater, is worthy m a sense, 
 and athletics tend to the development of college spirit; but yet 
 who would say that the winning of a football game was an object 
 that was either enduring, or sufficient, or satisfactory, when you 
 come to deal with it in cold blood and count up its cost ? I suppose 
 there are a great many others who would enjoy it besides the par- 
 ticipants — enjoy the exhilaration of it, enjoy the contest for 
 
SUPREME LOVE TO CHRIST 458 
 
 mastery, enjoy the supreme conflict between the giant forcee 
 which come together on such a field. All these things beget en- 
 thusiasm and tend to a concentration of interest in the institu- 
 tions for which the several teams stand ; and yet when we sit down 
 in the evening, sum up the results and count the cost, it is doubt- 
 ful whether we would consider the object — the winning of a game 
 — either satisfactory or enduring. 
 
 Patriotism is a motive not to be despised. The love of country 
 is sometimes a supreme motive which draws men and tries men 
 to the utmost. It carries many to war, and although wars seem 
 to be at times necessary, no man who has gone through their ex- 
 periences and knows what is involved in war will sit down at the 
 end and count the object either as satisfactory or sufficiently en- 
 during to warrant the cost, particularly when, as is generally the 
 case, reasonable discussion and interchange of opinion and mutual 
 concession might have avoided it. 
 
 We must have some higher motive than either college spirit or 
 patriotism. We must have some more sufficient and satisfactory 
 object to enlist us than the winning of a game or a victory in 
 war if at the close of the fight we are to sit down and say, in 
 view of all the facts and in view of the tremendous cost: "This 
 is satisfying, this is sufficient, this will endure." 
 
 We have in the present day, controlled more or less directly by 
 our Churches, several organizations of young people, through 
 which the enthusiasm of youth is sought to be utilized for the at- 
 tainment of the objects at which they aim. I shall only speak of 
 two or three of them, as being representative of all. 
 
 The first is the one represented by the gentleman who presides 
 at this meeting — the Young People's Society of Christian En- 
 deavor. More than anything else perhaps the object of this so- 
 ciety is to develop the Christ-life in the individual. Their pledge 
 involves loyalty to the Church of Christ and to the individual 
 church which is the choice of its members, and, through the use 
 of the appointed means which each Church employs toward this 
 great end, there is to come, or at least there is in view, a satisfy- 
 ing and enduring object — the Christ-life built up in the individual 
 soul. We have here both the motive and the object; and, within 
 reasonable limits, this society has within itself adequate means for 
 the development of the motive and the attainment of the object. 
 
 Then there is the Young Men's Christian Association, the 
 death of whose founder is to be observed in memorial services in 
 
4G0 CHURCH FEDERATION 
 
 this city this evening. Whilst the original purposes of the Y. M. 
 C. A. may have been — and I think it soon outran the purpose of 
 its founder — narrower than at present, its recognized object now 
 is to make Him who is the recognized Saviour of each of its mem- 
 bers the Universal King. This association, through its various 
 departments, is endeavoring to reach the entire world and win it 
 to Christ. Through its student movement, compacted by a world 
 federation, it is endeavoring to seize the strategic points, namely, 
 our institutions of learning, for the conquest of the world; and 
 it will be readily seen that if the institutions of learning of all the 
 countries of the world can be completely won for Christ the final 
 success of the campaign is not far distant. Here we have youthful 
 enthusiasm, prompted by the highest motive possible, directed 
 toward a sublime object, fully equipped for work and lacking 
 only in the adequate means necessary to insure success. 
 
 We have another young people's organization, called the Stu- 
 dent Volunteer Movement, whose motto is "The evangelization of 
 the world in this generation." Of this movement I trust we shall 
 hear more when the Volunteer who is to follow me shall speak 
 of it. 
 
 Now, the motive of the young people who are banded together 
 in these organizations is what ? Supreme love to Christ. Is that 
 a worthy motive ? Do you know anything more worthy ? Do you 
 know anything more uplifting in character and tendency ? Do you 
 know anything which, when it dominates the life, leads to more 
 perfect surrender to His behests and His commands, all of which 
 are for the good of men and for the uplift of our kind ? And out 
 of this supreme love, directed toward a definite object, comes the 
 service which the young people, acting through these varied or- 
 ganizations, render; and that definite object toward which they 
 aim, with more or less of definite thought and definite effort, is 
 obedience to the last command of our Lord, "Go ye into all the 
 world and preach the Gospel to every creature." 
 
 I said at the outset that the counsellors were sometimes a 
 little late, and that the war was sometimes on in spite of their 
 counsel and without their consent. That is just what I have in 
 mind when I think of the Conference which has been held for two 
 or three days, and is to be held for a couple of days longer, in 
 Carnegie Hall. The Student Volunteer Movement alone has some 
 three thousand men on the firing line in the great war in which 
 the moral forces of the world are arrayed against each other for 
 
VALVE AND POWER OF YOUTHFUL ENTHUSIASM 4t)l 
 
 a fight to the finish, and now we older people — we who counsel 
 and who pretend to furnish the means necessary to the accom- 
 plishment of the definite object toward which Christ and His dis- 
 ciples and all who profess to follow Him have been engaged since 
 the day that He came — we, His followers, who ought to furnish 
 what is required for the help of the men who are on the firing 
 line, are just beginning to touch elbows and get ready to move to 
 their support. 
 
 I told you that the utilization of the enthusiasm of youth is 
 the aim of the conservatism of age, and yet we are just beginning 
 to realize what this youthful enthusiasm means; and it is a dawn- 
 ing realization of its importance, its value and its power which 
 brings these Churches together for conference as to the best means 
 and methods for federating, for touching elbows, for forming the 
 line that is to reinforce this great skirmish line of young people 
 which encircles the world and has its representatives in every 
 clime. When the time comes that, between the motive which in- 
 spires and the object which attracts the youthful enthusiasm al- 
 ready organized for aggressive action, the Church of Jesus Christ 
 shall furnish adequate means for reaching the definite object 
 which these young people have in view, its accomplishment will be 
 absolutely certain. 
 
 If the Federation of the Churches of this country was as close 
 as the Student Volunteer Movement, and if, coincident with that 
 movement, the Churches had banded together and pledged their 
 support to it, I verily believe that instead of three thousand we 
 would have six thousand men on the firing line, endeavoring to 
 win the world to Jesus Christ. No man who has given thought 
 to the subject, and who desires in his heart the success of the ob- 
 ject which these young men, and young women, too, have in view, 
 will doubt that their great motto — "the evangelization of the 
 world in this generation" — is not only a possible but a perfectly 
 practical thing, and a thing which can be certainly attained, if we, 
 as custodians of the wealth which God has given into our hands, 
 through the Churches which are only now counselling about con- 
 federating together for the conquest of the world, will do our in- 
 dividual duty toward bringing adequate means to the attainment 
 of this sufficient, satisfactory and enduring result. 
 
 There is an old story told of a color-bearer in our army during 
 the Civil War. I do not say it is true. It is perhaps unmOitary. 
 It is doubtful whether it could have occurred, if the commander 
 
462 CHURCH FEDERATION 
 
 of the regiment had been equal to the responsibility and the duty 
 which devolved upon him; but the story is told, nevertheless, and 
 it is applicable here. Here is this firing line around the world. 
 The ammunition is practically exhausted, and we are moving to 
 the support of the men at the front — that is, we say we are mov- 
 ing; we are getting ready to move; we are federating, in order 
 that we can move. Now, it is said that during one of the battles 
 of our great Civil War a young color-bearer, with enthusiastic 
 mien and glowing cheeks and firm and elastic step, moved out 
 before the advancing line of his regiment, and as his enthusiasm 
 spurred him on and he saw perhaps better than his colonel the ad- 
 vantages that were to be gained by a forward movement, rushed 
 forward. The colonel, either not seeing what he saw, or being un- 
 willing for the time to advance his line, called out to the color- 
 bearer: "Sergeant, bring the colors back to the line!" The ser- 
 geant, regardless of military discipline and of all that is implied 
 in it, with his blood aflame and his eyes flashing, looked back and 
 said: "Colonel, bring the line up to the colors," 
 
 This is the message which comes to us from the men who are 
 carrying the blood-stained banner of the Cross far to the front. 
 This is the message from the young men and women who are en- 
 gaged, with the enthusiasm of youth, upon the firing line, where 
 they are giving their lives, not only in a figurative but in the real 
 sense, and shedding their blood for the cause to which they have 
 devoted their lives. The message is : "Churches of America, bring 
 the line up to the colors ! The men on the firing line are out of 
 ammunition and they need you ; you have means ; you can furnish 
 it for their help. Will you do so ?" 
 
 When the Church responds to that appeal there will be 
 brought to pass the motive and the means, as well as the object, 
 in a glorious combination, until He comes whose right it is to 
 reign. 
 
THE EVANGELIZATION OF THE WORLD THE 
 GREAT UNIFYING CONCEPTION 
 
 Mr. J. Campbell White 
 
 "Discover your o\mi sins and then boldly charge them upon 
 your hearers/' was the advice given by an experienced pastor to 
 a young man just taking up the work of the Gospel ministry. It 
 was wise counsel, for there is a peculiar solidarity about the 
 human race, and when we discover weakness in ourselves we 
 may be pretty sure that a great many other people are having 
 the same experiences. When one speaks, therefore, out of his 
 own experience he is most likely to touch chords of sympathy in 
 many another life. A day or two ago one of the speakers in this 
 Federation Conference referred to the striking message which 
 Helen Keller wrote out slowly word by word when she first met 
 Phillips Brooks: "Please tell me something that you know about 
 God." We do not in our day care to hear theories. We wish 
 to hear what people know. 
 
 As I was trying prayerfully to decide on a line of utterance 
 which might be suggestive on this occasion, it seemed to me as 
 I looked back over the development of my own missionary interest, 
 that I could see very clearly that it had exercised a most power- 
 ful effect in leading me into larger sympathy with all Churches, 
 until now all spirit of denominationalism has been forever ex- 
 pelled from my nature. 
 
 My thought this afternoon is briefly to trace some of the steps 
 of that development. I can remember my father telling how in 
 his young manhood members of the Church were charged not 
 to be guilty of Avhat was called "occasional hearing." When the 
 pastor of the church was away some of the more reckless members 
 would go to hear the pastor of another denomination preach, and 
 that was accounted almost a crime. It was called "occasional 
 hearing," and it was one of the sins that my father used to hear 
 preached against in his younger days. I remember very well 
 when I started to college that I thought the Presbyterian Church 
 was about the only Church worth belonging to and the only one 
 that the Lord could rely on for winning the world to Himself. 
 But after I had been to college two or three years I was sent as 
 a delegate to Northfield, in 1888, and there I first met Mr. Moody 
 and a great gathering of the flower of the Christian youth of this 
 
 463 
 
464 CHURCH FEDERATION 
 
 land in a ten days' meeting for the study of the Bible. Before I 
 got through that conference I thought the Methodists, Baptists, 
 and others all had some very fine representatives. Then when I 
 left college I was asked by the International Committee of the 
 Young Men's Christian Association to travel among the colleges 
 of this country. I did this for two years, during which time I 
 visited about one hundred and fifty colleges, of all denominations, 
 throughout the central and southern part of the United States, 
 appealing to the young men to give the best of their life to 
 Christ. It was impossible for me to go through an experience 
 like that without finding in every denomination men as Christ- 
 like as were to be found in any other, and it was impossible 
 for me to feel that there would be any serious barriers set up 
 between Christians if only they could understand and know each 
 other. The thing that has swept all denominational prejudice out 
 of my mind has been simple contact with people of all Churches. 
 I am persuaded that if we had met together twenty-five or fifty 
 years ago in such Conferences as this it would have so greatly 
 advanced our knowledge of each other that it would have been 
 impossible for us to believe that any Christian Church was not 
 sufficiently in sympathy with Christ to represent Him and carry 
 His Gospel to any neglected portion of this world. 
 
 After two or three years of this kind of work I went out 
 as secretary of the Young Men's Christian Association to Cal- 
 cutta, India, and for ten years it w^as my privilege to work there 
 face to face with Hindoos, Mohammedans, Buddhists and pagans. 
 No missionary can long work under conditions prevailing in all 
 non-Christian lands without feeling that all the waste of effort, 
 and the waste of money, in competing one Church against another 
 is a crime when the world is to be won. Here is a picture of Hin- 
 dooism. The idea of the picture is to show that the cow is the 
 most sacred thing in all the world. Any Hindoo will tell you 
 that they have 330 millions of different gods. A Hindoo may 
 have a different god for every day in the year, and if he lived 
 thousands of years he would not be able to worship them all. 
 And yet these people have no conception of the character of God. 
 Why, the record of some of their gods it is impossible to trans- 
 late into the English language. One who would do it would be 
 prosecuted for publishing obscene literature! A while ago in 
 Bombay a man was arrested for daring to translate and publish 
 some of these vile sections describing some of the gods that the 
 
TEE CALL FOR UNITED EFFORT IN THE FOREIGN FIELD 466 
 
 Hindoos worship. Here is a symbol of Buddhism, a praying-ma- 
 chine ! (Here the speaker exhibited a little box-like cylinder with 
 a handle which operated to turn a wheel holding a coil of ribbon- 
 like paper on the inside.) 
 
 Their conception of prayer is that it is a kind of work, and 
 that the value of prayer depends on the number of prayers of- 
 fered. On the coil of paper on the inside of this box a prayer 
 is printed over and over hundreds of times, and as the person 
 using it turns this handle the prayers are supposed to be repeated 
 again and again. I bought this wheel from a Buddhist priest, as 
 he was walking along talking to his friend and smoking liis pipe, 
 and indastriously engaged in turning the handle of this little 
 box and saying his prayers ! They sometimes make these praying- 
 machines on a much larger scale than this, many of them as large 
 as a barrel, and fill them up with printed prayers. They have an 
 ingenious uiechanism by which they can be located alongside of 
 a mountain stream, fitted up with a water-wheel, and can be 
 worked without human effort at all. This is prayer by the bar- 
 rel, by means of water power! I am fully persuaded that my little 
 four-year-old baby girl, who kneels at her mother's knee and 
 speaks to God, has a far better idea of what prayer is in its 
 essence than the old gray-headed grandmothers and gi-andfathers 
 of India and Africa and China who do not yet know how to pray! 
 Is it not a strange thing that when you and I do know how to 
 pray, we should pray that our Church should succeed and 
 that the other Church should fail ? Practically that is what we 
 are doing in many cases, instead of praying, "Thy Kingdom come. 
 Thy will be done," unto all the peoples of the earth. The harvest 
 truly is plenteous, but the laborers are few. 
 
 I was up in the Soudan two years ago visiting our last opened 
 station at Khartoum, and I brought home with me a lady's com- 
 plete outfit, which I have here to show you. 
 
 (Exhibiting short skirt about six inches in length.) 
 
 There are many that do not wear as much as this, but I 
 could not bring a smaller one and yet have anything at all to 
 show! 
 
 One cannot look very long at a symbol of barbarism like 
 this without getting some idea of the awful conditions prevailing 
 among tens of millions of mankind yonder. Suppose your sister 
 were living there wearing a dress like that, and you Icnew that 
 the only way of changing the moral, intellectual and spiritual con- 
 
466 CHURCH FEDERATION 
 
 dition of your sister was by doing more than you are now doing 
 to carry the Gospel to her, do you think you would compete with 
 any other Church in order to occupy the field they were 
 willing to occupy, and leave these fields in which your own flesh 
 and blood was perishing? From Khartoum I brought also a 
 symbol of Mohammedanism, It is a slave driver's whip made out 
 of a single thickness of hippopotamus-hide which is more tbaa 
 an inch thick. 
 
 (Exhibiting whip.) 
 
 Mohammedanism stands for slavery, and has done so from the 
 beginning. Mohammed permitted his followers to have four 
 wives apiece, to change them as often as they liked, and they 
 might also have an unlimited number of female slaves. To sat- 
 isfy this insatiable lust, the Mohammedans have devastated whole 
 communities, killing many more than they captured, and carrying 
 off their captives. When David Livingstone and "Chinese" Gor- 
 don went into the heart of Africa they estimated that at least 
 500,000 slaves were being carried out of the country every year 
 and that about three were being slaughtered to. every one who 
 was captured. And that had been going on for two hundred 
 and fifty years ! I suppose there is no other portion of the earth's 
 surface so literally soaked with human blood as Central Africa, on 
 account of the cruelties of this slave traffic. It was only half a 
 dozen years ago that Lord Kitchener with his British and Egyp- 
 tian army went up into that country and forever put an end 
 to organized slavery there, but the man who was at the head of 
 the Mohammedan forces at that time had only a little while be- 
 fore captured a man that he thought had some money, and in 
 order to get him to confess where it was concealed, ordered a 
 thousand strokes with a whip like this to be laid upon his bared 
 back. The man would not reveal where he had hidden his wealth, 
 and the next day he was subjected to another thousand strokes 
 from the whip, and the tliird day, another thousand still. The 
 only Christian in the Soudan at the time was a European army 
 officer who had been captured ten years before, and, seeing the 
 outrageous treatment to which this man was being subjected, he 
 went personally into the presence of the Khalifa and begged the 
 privilege of ministering to the sufferings of this poor barbarian 
 brother. The Khalifa saw an opportunity of humiliating this 
 European, and he said that he would grant the privilege on one 
 condition. Wliat do you suppose it was? It is recognized all over 
 
GIVING TO ADVANCE THE CAUSE OF MISSIONS 467 
 
 the heart of Africa as the most abject humiliation to which a 
 man can be subjected. The Khalifa said that if he would pros- 
 trate himself on his face at his feet he would grant the request. 
 Would you have done it ? This officer instantly fell on Ms face at 
 the feet of this monster that he might gain the privilege of min- 
 istering to his poor barbarian brother, but his ministrations were 
 of little avail, for the poor fellow soon died, never revealing the 
 place of his treasure. This may well illustrate both the merciless 
 cruelty of Mohammedanism and the spirit of brotherhood, of 
 sympathy, and willingness to sacrifice that ought to prevail among 
 the disciples of Jesus everywhere. 
 
 I sat in a church which belongs to one of the Presbyterian 
 branches less than ten days ago, where they were discussing Home 
 Missionary work for an entire evening, and the enthusiasm ran 
 high. One man who represented the aggressive Home Missionary 
 work said, "Here is an emergency of opportunity," and to illus- 
 trate his point he remarked that over in a certain town there was 
 a large section where the people were without a church, and he 
 said, ''We have found out that another denomination is thinking of 
 planting a church there. They have said that unless we organize a 
 church there at once, they will do it themselves." That was the 
 tremendous opportunity, the emergency that threatened ! I was 
 afterward to speak, and I called attention to the fact that I knew 
 of a district where there were millions of people who needed sal- 
 vation, who needed missionaries, and nobody was working for 
 them, and nobody w^as thinking of building a church for them, 
 and I said, "Here is a real emergency of opportunity! It is not 
 a question of whether you are going to occupy it, or some other 
 Church is going to occupy it, but the question is, will you allow 
 the devil to continue to occupy it and keep these multitudes in 
 bondage for time and eternity?" 
 
 I do not believe there is a single one of our Christian denomi- 
 nations that has not sins of waste to confess in the presence of 
 Almighty God. And I do not believe it would be possible for 
 the most conservative of them to go through the experiences I 
 have gone through, in facing different bodies of Christians in 
 this land, and then in coming face to face with the awful degrada- 
 tion of heathenism that exists in other lands, without realizing 
 that God is calling his whole army to an Advance Movement 
 for the evangelization of the world. I am a United Presbyterian 
 myself, but I am not interested in United Presbyterianizing the 
 
468 CHURCH FEDERATION 
 
 world. I am tremendously interested in evangelizing the world! 
 I believe it is a crime to waste money and to waste workers in 
 competing with each other when half the world waits on the 
 first messenger of Jesus Christ! The question that ought to be 
 paramount in the minds of younger people and older people, too, 
 ought to be this: How can I contribute most largely to the car- 
 rying out of the great commanding purpose of my Lord? How 
 can I help Him to see of the travail of His soul and be satisfied? 
 If I am one with Him, my purposes must coincide with His, and 
 His prayer, put into modem language, is that the Church mat 
 
 BE ONE IN ORDER THAT THE WORLD MAY BE WON ! We shall Uever 
 
 win the world without we are one ourselves. I look with great 
 hope on a Conference such as is now being held in this city. It 
 seems to me to be the beginning of the answer to the prayer of 
 our Lord. If we once go into this fight and see how much needs 
 to be done, we shall be unwilling to waste money in any direc- 
 tion, either in erecting unnecessarily fine buildings for church 
 purposes, or spending money extravagantly for any purpose. For 
 every two dollars invested in foreign missions means that another 
 heathen soul somewhere in the world will have an opportunity 
 given him to know the Lord. There are 25,000 districts in this 
 world each containing 25,000 heathen that are not occupied at all 
 by Christian missionaries of any denomination, and this means 
 that there are 625,000,000 of people who are beyond the reach of 
 all Christian effort! Is not such a condition of affairs worthy of 
 even large sacrifices that the Gospel may be published? I think 
 I never had $10 put into my hands that was so hard to spend 
 i\& $10 that was sent to us while I was out in Calcutta by an old 
 lady named Margaretta Moses, out near Chicago. She had sent 
 $25 the year before, and we were so unaccustomed to getting a 
 gift of $25 from any one that we did not know, but we supposed 
 she was a rich lady, and could easily give us another $25 the 
 next year. So we wrote to her, telling of the needs of our work 
 and hoping that she would be able to renew the subscription of 
 the year before. In her reply she said : 'TTou are evidently mis- 
 taken about my position. I am only a poor old woman, without 
 anything in the world except what I make by baking pies and 
 cakes and selling them around on the street, and the $25 that 
 I sent you a year ago represented the savings of years. I have 
 not very much to send now; I only have $10 that I can pos- 
 sibly command, but 1 am glad to send that. I wish I could send 
 
SACRIFICE IN GIVING 469 
 
 $100, but I will pray that others who are more able will do so." 
 It was not easy to spend that money ! It wasn't very many weeks 
 before we heard that Margaretta Moses had to give up baking 
 pies and cakes for the Lord and go to an old lady's home to spend 
 her closing days; and not long afterwards we received another 
 message stating that she had been called to the eternal mansions. 
 Tell me, do you have any idea that Margaretta Moses regrets to- 
 day that she made real sacrifices for the spread of the Gospel of 
 Jesus Christ? 
 
 I was speaking in one of our churches in Chicago a few weeks 
 ago, and in front of me there sat an old lady whose smile as I 
 spoke was an inspiration, and as I walked home with the pastor 
 after the service I asked him who she was. He said: "She is 
 a widow lady nearly seventy-five years old, and is very, very 
 poor. She ought not to try to walk to church because it is nearly 
 a mile from her home, and she generally does come on the street 
 cars, but I have known her time and again when she had only 
 five cents in her possession to walk to church and home again in 
 order to have the five cents to give to the Lord." He also said 
 to me: "A few weeks ago a man handed me a dollar to give to 
 somebody who was needy, and I didn't know any one who needed 
 it more than this old lady, and so I sent it to her. The next 
 Sabbath she brought the whole dollar in a Thank Offering En- 
 velope and put it into the basket as her gift of love and gratitude 
 to Christ." There are some widows in the world who will have 
 a place alongside of the widow of old of whom the Lord said: 
 **She hath given more than they all. She hath given all" 
 
 I was riding with a Baptist minister from Cleveland not long 
 ago, and he said to me : "The most generous person in my congre- 
 gation is an old colored woman who was bom a slave, and who 
 can't read a word, and she hasn't a penny that she doesn't earn 
 over the washtub. Yet she gives $50 to foreign missions every 
 year, besides giving to other purposes. I went to her a while ago 
 and protested against her giving so much, and she said, *You don't 
 seem to understand that I get the very joy of my life out of this 
 serving of my Master. I couldn't spend this money for anything 
 else that would bring me half the pleasure. When I am work- 
 ing over the washtub, and the drops of sweat fall down off my 
 brow into the soap-suds before me, the sweat-drops suggest to 
 me the Jewels I am laying up in heaven by this humble service I 
 am able to render." 
 
470 CHURCH FEDERATION 
 
 I wonder how many of us are doing anything that is so precious 
 to Him as the loving sacrifice of the old ex-slave ! 
 
 Somebody sent two dollars last year to support a missionary in 
 Africa, which resulted in a girl sixteen years old being rescued 
 and brought to a knowledge of Christ. The people at that mis- 
 sion are all very poor, yet at Christmas time they give their best 
 to Christ. They come into the House of God and join in the 
 service of praise and prayer, and then at the close of the meeting 
 they come up and hand to the minister their gifts. They do not 
 have much, if any, money; occasionally one will bring up a coin 
 worth a penny or two, but most of them will bring vegetables, and 
 some merely a bunch of flowers to show their desire to give some- 
 thing to the Lord. This girl came in with the rest and handed 
 to the missionary a silver coin worth eighty-five cents. The mis- 
 sionary was so amazed at the size of the offering that he felt 
 sure she must have stolen it. He called her aside and asked her 
 where she got it, and he ascertained that she had gone to a neigh- 
 boring planter and bound herself out as a slave for the rest of 
 her life for that eighty-five cents, and had brought it and laid 
 it down in a single gift at the feet of her Lord, the entire finan- 
 cial equivalent of her life of pledged service ! 
 
 I am glad to have a Gospel to believe and to recommend to 
 others that is capable of doing that for a heathen! And, while 
 I do not recommend to any of you that you bind yourselves in 
 slavery to any man, I believe that for Christ's sake we all ought 
 to make sacrifices, and I ask myself this afternoon, as I ask you: 
 Is there any higher use you and I can make of our lives than 
 to bind ourselves in perpetual slavery to Jesus Christ, for lost 
 humanity's sake, and to say to Him: 'li God will show me any- 
 thing that I can do for the redemption of the world that I have 
 not yet done, by His help I wiQ undertake it at once, for I can- 
 not, I dare not, go up to judgment until I have done the utmost 
 God enables me to do to diffuse His glory throughout the whole 
 world." 
 
 I said, Let me walk in the field ; 
 
 He said, Nay, walk in the town. 
 I said, There are no flowers there; 
 
 He said, No flowers, but a crown. 
 
 I said. But the skies are black, 
 There is nothing but noise and din ; 
 
 But He wept as He sent me back. 
 There is more, He said, there is sin. 
 
LIFE HID IN CHRIST 47^ 
 
 I said. But the air is thick, 
 
 And the fogs are veiling the sun; 
 He answered, Yet souls are sick, 
 And souls in the dark undone. 
 I said, I shall miss the light, 
 
 And friends will miss me, they say; 
 He answered me, Choose to-night, 
 
 If I am to miss you, or they. 
 I pleaded for time to be given ; 
 
 He said. Is it hard to decide? 
 It will not seem hard in heaven 
 
 To have followed the steps of your guide. 
 I cast one look at the field, 
 
 Then set my face to the town. 
 He said, My child, do you yield? 
 
 Will you leave the flowers for the crown? 
 Then into His hand went mine, 
 
 And into my heart came He. 
 And I walk in a light divine, 
 The path I had feared to see. 
 
WHAT PRACTICAL RESULTS MAY BE EX- 
 PECTED PROM THIS CONFERENCE? 
 
ADDRESS BY THE CHAIRMAN OF THE CONFER- 
 ENCE SESSION. 
 
 The Rev. Bishop A. W. Wilson, D.D., LL.D. 
 
 I will say very briefly that I do not come here simply to rep- 
 resent myself. If I were not certain that back of me lay a great 
 body of loyal Methodists, true to their own Church, who are just 
 as true to this principle of Federation and fraternity with all the 
 Churches of Christ, I should not be here. I stand as a representa- 
 tive of them, as I am sure my colleague in my work and repre- 
 sentative of the same Church, Bishop Hendrix, will testify. 
 
 I want to say once more that this movement has been deepening 
 and growing through the years past. I believe that Methodism — 
 excuse me if it is a little egotistic — I believe that Methodism is a 
 little more fraternal and a little freer than almost any other de- 
 nomination. We have no barriers to cut us off from anybody else 
 that believes in Jesus Christ; anybody can come in that has that 
 fundamental faith; and we have been cultivating it, not simply in 
 a formal way, but as a matter of spirit, for years past, and we 
 have come to this Conference, not simply to give voice to a formal 
 statement of our relations to the great visible body of the Church 
 of Christ, but to give intense exhibition to our feeling of spiritual 
 fellowship with the whole Holy Catholic Church, and we have 
 done so. 
 
 If there is any place on earth where the Master would be sure 
 to fulfil His promise it would be here. "Where two or three are 
 gathered in my name, I am with them," but when all the branches 
 of His great fanuly come together and are represented before 
 Him, you may almost see Him in your midst and feel the touch 
 of His hand upon you and hear His voice. We are driven to 
 lowliness before Him, and lift full hearts and streaming eyes to 
 Him. We are giving the glory to Him of our union as a family, 
 as families gathered together under one head. There is no other 
 point of union; there is no other power that can bring us to- 
 gether; there is no attraction but that which finds its centre and 
 its source in Him for whom every family in heaven and earth is 
 named. 
 
 As to results in years to come. Fifty years ago this Conference 
 would have been an impossibility. I remember the jealousies and 
 distrusts and alienations of those years, and I know that nobody 
 would have dreamed of entering into such a combination and Con- 
 
 475 
 
476 CHURCH FEDERATION 
 
 ference as we have here to-day; and I am perfectly certain that in 
 ten, twenty years to come we shall see results that we do not 
 dream of to-day. This river is going to widen as it goes out from 
 under the temple, and it is going to fructify all soils and all lands, 
 and the day is coming when the richest harvests that earth ever 
 saw will grow up and bless all lands as the fruit and result of our 
 gathering and speaking and praying here. One soweth and another 
 reapeth ; we labor, and others in years to come wiU enter into our 
 labors. I shall not live to see it, but before God I expect that in 
 ten, twenty years to come we shall have results from this combi- 
 nation of Christian forces such as have not been realized by the 
 Church of Christ in the last two centuries, and I thank God for 
 the prospect. I need say no more. The blessing of God is on the 
 Conference and will continue to follow its work in the years to 
 <;ome. 
 
 ADDRESS 
 The Rev. F. D. Power, D.D. 
 
 As God is God there is no such thing in all the universe as 
 an unanswered prayer. Christ's prayer for the unity of His 
 people was answered; is being answered; will be fully answered. 
 We descend from our Hermon, where the "Sons of Thunder" and 
 the "Men of Rock" have had their vision with the Master, to 
 serve in the valley. We have been on the mountain top during 
 these days. What are some results of this holy convocation? 
 
 We will pray for union. The spirit of unity is the spirit of 
 prayer. We must depend more upon God and less upon our own 
 plans, discussions and overtures. Heaven has a part here; near- 
 ness to God must promote the nearness of Christians to each 
 other, and unless God's people are willing to bring themselves 
 into humble submission to His will no effort at closer union can 
 be successful. Nothing is more practical than prayer. "If two of 
 you shall agree on earth" — agree in heart, mind, will, desire, 
 faith — "as touching anything, it shall be done for them of my 
 Father which is in Heaven." What power there would be in the 
 religion of Jesus Christ if the multitude of them that believed 
 should all agree touching their common needs and send their pe- 
 
PRAYER AND A UNITED CHURCH 477 
 
 iition up before the throne as one man. If the supplication of all 
 the family of those that love God and His Son, blended in one 
 voice for the Father's ear, should roll up to the gates of Heaven, 
 would not the gates fly wide, and the angels rejoice, and the cities 
 of hell shake to their foundation with the shock? Would not 
 Heaven drop down from above, and the skies pour down righteous- 
 ness, and the earth open and bring forth salvation, and righteous- 
 ness spring up from sea to sea? Would there be any longer strife 
 and division, the body of Christ bleeding because of the warring 
 cf its members, and the sweet sounds of the ringing, thrilling 
 Gospel of Christ be mufBed and hindered by the noise of conflict 
 among God's people? L^t the whole Church come with deep, 
 tender, yearning, solemn petition to the throne of Mercy, as 
 Christ in the upper chamber in Jerusalem, and the dawn of the 
 perfect day will soon gladden the Eastern skies. The Master 
 taught us to pray for union. Let us pray. 
 
 We will recognize our Lord's disciples, wherever they are, as 
 brethren. "I pray not for these alone, but for all them that be- 
 lieve on Me through their word that they may all be one." This 
 prayer reaches out to all peoples, all lands, all ages. "Other sheep 
 have I that are not of this fold," said Jesus. "I am of the Church 
 of All Saints, and all saints are of my Church," says the true 
 Christian. All spirit of narrowness, of bigotry, of intolerance, of 
 exclusiveness, is opposed to the spirit of unity. No process of 
 compulsion can ever bring unity. No plan of Christian union 
 can ever succeed that does not respect every man's liberty in 
 Christ Jesus, No religious body can ever effect it by lifting up 
 its standard and crying "We are the people." No spirit can ever 
 commend itself as the spirit of unity that is not as broadly cath- 
 olic as the spirit of the Master on His knees, serving as the High 
 Priest of all the human race. No progress can ever be made 
 toward the bringing together of God's people unless we are willing 
 to magnify our points of agreement and minimize our points of 
 difference, recognize our brother's work and cooperate with him 
 as far as we are able, and feel that Christian unity may be pro- 
 moted and in a large measure realized in a united Christian 
 service. 
 
 We will be willing to sacrifice for the cause of unity. Jesus 
 is on the way to Gethsemane. The shadow of the cross is upon 
 Him. Self is upon the altar. He is about to give His life for his 
 brethren. Such must be the spirit of unity. Do we find that 
 
478 CHURCH FEDERATION 
 
 party names and creedal statements hinder the coming of a 
 united Christendom? Does the exaltation of the commandments 
 of men in place of the commandments of Christ occasion strife? 
 Do human contentions and quibbles over mint, anise and cummin 
 fetter and cripple the mighty giant which has the conversion of 
 the world on its hands ? The spirit of unity demands the putting 
 away or the subordination of these things. The spirit of unity is 
 the spirit of concession, the spirit of self-denial, the spirit that 
 says "I will eat no meat while the world stands if it make my 
 brother to offend." "I would not surrender my denominational 
 name for the world. ISTo, not for the world; but for Christ's sake 
 I will gladly surrender it." The spirit of Jesus in His intercessory 
 prayer must be the spirit of the Church, and He alone be Sov- 
 ereign. 
 
 We shall above all else be inspired by such Conferences as 
 this to love our brethren. The spirit of sectarianism is the spirit 
 of hatred ; the spirit of unity is the spirit of love. Who can ever 
 sound the depths of the heart of Jesus as He pleads : "I pray not 
 for these alone, but for all that believe on Me through their 
 word?" How can we ever be worthy of the exalted condition He 
 asks for us, "As thou Father Art in Me, and I in Thee, that they 
 may be one in Us," unless thoroughly dominated by this prin- 
 ciple? Forbearing one another in love and endeavoring to keep 
 the unity of the spirit in the bonds of peace, all barriers must 
 be removed as if straws. The Thirteenth of First Corinthians 
 must go with the Seventeenth of John in accomplishing the unity 
 of Christendom. The fruits of the spirit of Christ in us are '%ve, 
 joy, peace, long-suffering, gentleness, goodness, faith," and when 
 these are exhibited in the lives of Christian men and women 
 everywhere the unity of the Church will be mightily hastened. 
 We shall not have restored Christianity according to the Apostles 
 until faith, hope and love are exalted to their true positions. 
 "There is a more excellent way." 
 
 Such has not been the spirit of the past. "Show me the 
 peaceful reign of the Messiah," said a Jewish Eabbi, "and I will 
 be a Christian, and not before." "Do you want schools on your 
 reservation?" was asked of Chief Joseph of the Nez Perces tribe 
 of Indians. "No," was the red man's emphatic answer, "No ; the 
 schools will bring us Churches." "Don't you want Churches?" 
 "No, no; they will teach us to quarrel about God, as Protestants 
 
RESULTS EXPECTED FROM FEDERATION 479 
 
 and Catholics do. We fight each other, but we don't want to 
 fight about God." 
 
 The world in its disunity was Babel; men were strangers, bar- 
 barians, aliens, Scythians — anything but brethren. Christ came 
 teaching a new dispensation. Love was the new law, and men 
 began to realize that they were one family. They had all things 
 in common. They were no more strangers and aliens, but fellow- 
 citizens with the saints and of the household of God, children of 
 one Father, citizens of one Republic, brethren. So the work went 
 forward until pagan temples crumbled, idols fell upon their faces, 
 philosophers were convicted of their folly, the Roman eagle was 
 hurled from the throne of the Caesars, the standard of the cross 
 was borne before the standards of all nations. To-day the same 
 results may be reached in less than three centuries with the same 
 concentrated effort. Are we not seeking the same end — the re- 
 pairing of the evils wrought by sin, and the joy of a meeting be- 
 fore the throne? Two Scotchmen, a Burgher and an anti- 
 Burgher, both lived in the same house, but at opposite ends. It 
 was the bargain that each should keep his side of the house well 
 thatched. When the dispute between their respective kirks grew 
 hot the two neighbors ceased to speak to each other. But one day 
 it happened they were both on the roof at the same time, each 
 repairing the slope on his own side, and when they had worked 
 up to the top they were face to face. They could not flee, so at 
 last Andrew took off his cap, and, scratching his head, exclaimed: 
 "Johnny, you and me, I think, have been very foolish to dispute 
 as we hae done concerning Christ's will about our kirks, until we 
 hae clean forgot His will aboot ourselves. Whatever's wrang, if s 
 perfectly certain it can never be right to be unneighborly, uncivil, 
 unkind, in fact, to hate one anither. Na, na, that's the devil's 
 wark and na God's. Noo, it strikes me, that maybe it's wi' the 
 kirk as wi' this house — ^ye're warking on ane side and me on 
 f ither, but if we only do our wark weel we will meet at the tap 
 at last. Gie us yer ban', auld neighbor." 
 
 My brethren. Demos is waking. He looks upon much of this 
 state of things as belonging to the paganism of the priesthood. 
 The people are tired of our differences; let their leaders confess 
 and forsake their sins, and the great multitude of Christendom 
 will join hands. Educate the masters is a needful word. Are we 
 ever tempted to forget that we are Christians ? Let us return to 
 the spirit of Christ. Do we ask the kingdoms of this world to 
 
480 CHURCH FEDERATION 
 
 dissolve their armaments, to decree that there shall be no more 
 war? Let us see that in the Kingdom of the Prince of Peace the 
 drum-beat of civU conflict is hushed. Do we speculate about a 
 universal language, and so predict the unity and cooperation of 
 the human race ? Let us who have our speech ordained of heaven 
 all speak the same thing and preserve the unity of the spirit in 
 the bond of peace. Do we desire for our King that He may have 
 the heathen for His inheritance and the uttermost parts of the 
 earth for His possession, and that the kingdoms of this world 
 shall become His kingdom? Let us pray with Him that all His 
 people may be one, that the world may believe. As the President 
 of the United States by touching a button set the great machinery 
 of the World's Fair in motion, with one united purpose started 
 the play of fountains, unfurled thousands of flags and banners in 
 an instant, quickened all the stupendous forces of nature, har- 
 nessed there to do man's will and go forward in unity and har- 
 mony, so may the spirit of the Son of God quicken and move His 
 people to their common service and their common victory. 
 
 ADDRESS 
 The Rev. D. S. Stephens, D.D., LL.D. 
 
 The most important result of this Conference, to my mind, will 
 be the impulse given to spiritual solidarity — to oneness of mind 
 among the Churches. I place unity of spirit above any visible ef- 
 fects this Conference may have upon ecclesiastical life. If a com- 
 mon life animates men, harmony of action is sure to follow. Any 
 external cooperation that does not express an inward community 
 of life is mechanical and meaningless. Uniformity of action sig- 
 nifies nothing unless it proceeds from the inward unity of the 
 spirit. Where oneness of purpose and enthusiasm inspires men, 
 efficiency of cooperation is guaranteed. Consequently, I say, the 
 real significance of this movement will be its effect in fusing the 
 spiritual life of the Churches into one common inspiration. 
 
 Protestantism has not presented a united front to the world 
 in the past. It has split up into sects and separate organizations. 
 Each has moved independently and been inspired by distinct en- 
 thusiasms. The powerful influence that comes from united action 
 has been lost. Still this has been inevitable. The aims that have 
 
REV. NEWELL DWIGHT HILLIS, D.D. REV. BISHOP W. S. DERRICK, D.D. 
 
 REV. J. WILBUR CHAPMAN, D.D. REV. THOMAS B. TURNBULL, D.D. 
 
RESULTS EXPECTED FROM FEDERATION 481 
 
 inspired the Protestant movement have made it impossible to be 
 otherwise. It is no stigma on Protestantism that the first period 
 in her history has been characterized by schisms and divisions. 
 Her first great work was to secure the conditions that perfect the 
 spiritual life of the individual. Her first concern was to estab- 
 lish that freedom which enables the individual soul to reach the 
 fulness of its life. She perceived that the primary condition for 
 the allegiance of the spirit to God is freedom from the domination 
 of all outward masters. She therefore focussed her energies toward 
 securing spiritual liberty. This alone is the condition through 
 which the spiritual life of the individual soul is enriched and deep- 
 ened. Vigor and sincerity of individual soul-life have, conse- 
 quently, been her absorbing aim. 
 
 The first fruits of spiritual freedom are schisms and divisions. 
 Eccentricity is the first stage in the development of new and un- 
 tried powers. The undisciplined spirits of men assert their indi- 
 viduality by distributing the emphasis of their spiritual life ac- 
 cording to their own wayward fancies. They make but little dis- 
 crimination between that which is fundamental and that which is 
 subordinate. The effervescence of newly acquired liberty brings 
 sediment to the top. But as time goes on men gain their spiritual 
 perspective. Things fundamental take their proper place. Things 
 subordinate sink to their proper level. 
 
 Protestant sects a hundred or even fifty years ago were sepa- 
 rated by what seemed insurmountable barriers. This was the 
 penalt}' paid for spiritual liberty. The years have rolled by and 
 to-day the stress of emphasis in Protestant Churches falls essen- 
 tially on the same fundamental aspects of the truth. 
 
 This community of spiritual life in the Churches portends a new 
 epoch in the evolution of the Gospel. It is prophetic of the realiza- 
 tion of Christ's prayer that His followers might be made perfect 
 in one. Protestantism has contended for fulness of individual 
 spiritual life. She now finds that this has fitted men for entering 
 into a profounder unity. Biology teaches us that differentiation 
 lays the basis for deeper integration. Protestantism has gained 
 for the world the conditions that differentiate the spiritual life of 
 men. By perfecting the soul-life of the individual, she has pre- 
 pared men for entering into the unity of the spirit. The era of 
 spiritual differentiation draws to a close. The era of spiritual in- 
 tegration dawns on the world. The Kingdom of God is at hand. 
 The rich materials of spiritual heterogeneity are now to be wrought 
 
482 CHURCH FEDERATION 
 
 into organic corporate life. They must ultimately find expression 
 in a common spiritual life and a common corporate existence. 
 
 In Nature the pendulum of life oscillates between movement 
 toward perfection of the individual and movement which merges 
 the individual in the deeper unity of integration. So it is in the 
 evolution of the Gospel in human life. The Gospel first confers on 
 men the liberty wherewith "Christ hath made them free." Then 
 it calls them to the deeper unity whereby they are ''made perfect 
 in one." Protestantism has compassed the first swing of the pen- 
 dulum. She has realized the conditions which secure Gospel lib- 
 erty to men. She now faces a new problem, a new epoch in the 
 evolution of the Gospel. The problem before the Protestant world 
 now is to reconcile this liberty with the deeper unity which the day 
 demands. How shall we preserve the hard-won victory of the 
 Reformation, and yet move on toward the goal of solidarity ? 
 
 ■Roman Catholicism has gained ecclesiastical solidarity by 
 smothering the Christian conscience. Protestantism has achieved 
 individualism at the expense of ecclesiastical unity. How shall 
 these two be reconciled ? 
 
 As Protestants we have lost sight of the obligation the indi- 
 vidual owes to the species. We have overlooked the organic bond 
 that unites the individual to the organic life of the race. We have 
 not sufficiently realized that "no man liveth to himself alone." We 
 have not perceived that the individual conscience is part of an in- 
 tegral whole. The Reformation has made possible vigor of spirit- 
 ual life. How shall this precious heritage be harmonized with the 
 solidarity of corporate life which is the demand of to-day? How 
 shall the cooperation of men in the visible Church be made effective 
 without destroying the robust faith of individualism? 
 
 There is but one answer. The life of the spirit must be exalted 
 to the supreme place. The visible Church must step down to sec- 
 ond place. The living Church which God establishes in the hearts 
 of His children must be made supreme. The visible Church must 
 become a true reflex of the common life which God's Spirit in- 
 spires in the consciences of the faithful. The religion of authority 
 and tradition must give way to the religion of the spirit. Protest- 
 ants must move forward to the life of the spirit in its fubiess. 
 They dare not stand still. They dare not go back to the Roman 
 Catholic standards of authority and tradition. Protestantism is 
 committed to a living religion as against a religion of legalism. 
 Such a subordination of the corporate Church to the rule of 
 
RESULTS EXPECTED FROM FEDERATION 483 
 
 the spirit can be found only in some form of democracy. The 
 logical outcome of the Gospel is a form of social compact in which 
 men move unitedly — not through the coercion of external authority 
 — but through the impelling power of a common inward life. True 
 unity of social life does not come through the pressure of hierarch- 
 ical authority. It is realized only through the constraining power 
 of love. When the same affections inspire men, then will they move 
 in unison. Liberty and love are the two great forces that shall 
 unite and redeem the world. When men love the same things they 
 will be both united and free. Both Church and State must move 
 toward that form of corporate life which responds to the move- 
 ments of God's Spirit in the common life of His children. The 
 social ideal of the Gospel is a connectionalism whose first concern 
 is to preserve individualism. The world is waiting for this next 
 great achievement of God's Church, The next evolution of the 
 Christian Church must synchronize liberty of conscience — our com- 
 mon Protestant heritage — with solidarity of corporate life. Every 
 conscience must be absolutely free and yet joyfully enter into 
 fellowship with all of God's children. The efficiency that comes 
 from a compactly organized social life must be achieved without 
 the sacrifice of the dearly bought freedom of conscience that Prot- 
 estantism has secured. Protestantism can never afford to seek any 
 corporate solidarity that will sacrifice the autonomy of the indi- 
 vidual conscience. This victory has been too dearly bought to be 
 thrown away. The Church of the future, therefore, must seek an 
 organic unity which is but the outward expression of the deeper 
 unity of the spirit. No mere mechanical uniformity will do. The 
 efficiency that depends on external authority is out of the question. 
 The corporate unity that will characterize the Church of the 
 future must be the outworking of the common life which God's 
 Spirit inspires in the hearts of His children. It will not depend 
 for its perpetuity upon hierarchical devices. It will establish itself 
 solely through the power of God's love enthroned in Christian con- 
 sciousness. It will not depend for the success of its administra- 
 tion upon ecclesiastical machinery alone. Rather it will find its 
 greatest efficiency in the consensus of moral conviction wrought by 
 the Holy Spirit in the hearts of devout men. It will register a vote 
 of confidence in the Almighty by allowing His Spirit to control 
 the visible Church. It will seek to create legitimate channels for 
 the expression of that moral conviction which God's Spirit, when 
 unimpeded, always inspires in the common life of His children. I 
 
484 CHURCH FEDERATION 
 
 know it will be urged that such a Church is impossible — a vision- 
 ary ideal that cannot be realized. I cannot believe it. If it is an 
 unattainable dream, then the Eeformation was the colossal blunder 
 of the ages. There is nothing left to us but to go back to the 
 Roman Catholic standards of tradition and legalism. 
 
 We Protestants have espoused a great principle. That prin- 
 ciple is, A LIVING REVELATION OF OOD IN THE PRES- 
 ENT MORAL CONSCIOUSNESS OF HIS CHILDREN. But 
 we do not consistently apply this principle. We do not give to it 
 its rightful supremacy. We do not implicitly trust it. We are 
 like the timid Indian who by his lack of courage earned for him- 
 self the name of " Young-Man- Afraid-of-His-Horse." We do not 
 sufficiently realize that God speaks through regenerated human 
 experience to-day as truly as of yore. It is hard for us to be- 
 lieve that the Holy Ghost will actually guide us into all truth. We 
 enshrine the words of the prophets of olden time in holy reverence, 
 but are too often ready to stone the prophets of to-day. We are 
 alarmed when men assault the supernatural manifestations of God 
 through human life in the past, but are indifferent when they deny 
 the presence of the supernatural in human life of present time. 
 
 My friends, the true mission of Protestantism is to vindicate 
 the truth that God touches human life to-day in supernatural 
 power. We must bring to religion the power of realism. The 
 world needs a fresh consciousness of the nearness of God. What 
 the world needs is such an interpretation of the facts of regen- 
 erated human life as will awaken an irresistible conviction that 
 God is revealed in it. The primacy of regenerated experience as 
 the criterion of religious truth is the foundation on which the 
 Church must take its stand. 
 
 Protestantism has won for the individual conscience right to 
 free expression. Its work now is to find a voice for the collective 
 conscience of the visible Church in its entirety. The individual 
 conscience is very finite. Its vision of the truth is partial, nar- 
 row and incomplete. Often it is erratic and perverted. It needs 
 the corrective of the social consciousness of the Church and of 
 the race. 
 
 The most important result of this Conference is its contribu- 
 tion to the solution of this problem. The spiritual unity which has 
 made possible the Federation which we have formed is the first 
 great step toward that more perfect corporate unity which the 
 future has in store for us. Time will complete the work which we 
 have begun. 
 
ADDRESS 
 The Rev. Charles A. Dickey, D.D., LL.D. 
 
 During the entire progress of this Conference the growing en- 
 thusiasm and hope has continually anticipated the subject pre- 
 sented for discussion this morning, namely, What Practical Ke- 
 sults May Be Expected ? I think, brethren, that we should, first 
 of all, caution ourselves not to set our hopes too high at the start 
 and not to permit larger expectations than we may possibly meet. 
 I am fully assured that if we are satisfied with some good things 
 that are possible we will more surely find the ultimate mark and 
 goal, this complete and perfect unity of which we have heard in 
 the able address just given. But I fear, brethren, that if we adopt 
 organic union at the beginning we will fail to find the practical 
 results of the Federation which by experience will bring us before 
 we know, and to our astonishment, to this complete and perfect 
 union. 
 
 I would like, in the few minutes allowed me, to try to look 
 at this question from a Presbyterian standpoint, simply because 
 it seems to me that we are each most likely to see, if we view from 
 the standpoint with which we are most familiar. But before 
 making a few statements from this standpoint I want to say as 
 my conviction that this Conference is itself a practical result of 
 things that have been transpiring, and if we separate with nothing 
 else in view, and only to look back upon the memories of this Con- 
 ference, we have enough of result to thank God and to take cour- 
 age and to go back to our individual work in our individual 
 places. 
 
 This Conference is the first great positive expression of the 
 unity that is to convince a doubting world and to encourage a 
 doubting Church. This Conference represents actually twenty 
 millions of the population of this country. 
 
 I propose to treat the subject suggested for discussion this 
 morning chiefly from the standpoint of the Presbyterian Churches. 
 I am to speak of the practical results to be expected from this 
 Conference. 
 
 The Conference is its ovm justification. It is a success, even if 
 results hoped for should not soon appear. It may be best not to 
 set our expectations too high — not to court disappointment by ex- 
 pecting too much. 
 
 485 
 
486 CHURCH FEDERATION 
 
 The Conference itself is the expression of an existing iinity, 
 which shows a doubting Church and a doubting world that fully 
 one-fourth of the population of our country is a unit regarding 
 essential and revealed truth — a unit regarding the Headship of 
 Christ, and the redemption of the world by His gracious atone- 
 ment; a unit regarding the necessity of a higher Christian educa- 
 tion and of a deeper Christian purpose, to destroy error and to 
 make the truth a power; a unit in the determination to help the 
 whole world to attain righteous liberty and Gospel rights; a unit 
 in the purpose to uphold law and to put down lawlessness; in a 
 word, a unit in a sincere and earnest purpose to glorify the 
 Master with the deliverance of men from the distress of sin. Is 
 this not enough of practical result to emphasize the significance 
 and far-reaching influence of this remarkable gathering of the 
 forces of Christendom? 
 
 The Presbyterian trend has been, increasingly, toward closer 
 union with Reformation Churches, and we expect to receive new 
 impetus and new encouragement from this Conference. 
 
 Thirty-five years ago we healed a breach, and the results in 
 our own communion have been incalculable. Our increase of 
 strength, the marvellous development of our resources and the 
 reach and influence of the power of the Church have more than 
 justified the union of 1869, and have more than fulfilled our 
 hopes. 
 
 No agitation since this union has caused us to question the 
 wisdom that consummated it, and no differences have changed the 
 spirit that made the union possible a generation ago. 
 
 With this union began the discussion of confessional revision 
 in the reunited Presbyterian Church. There were differences of 
 interpretation among ourselves, which suggested revision, as a 
 promise of less friction and of more confidence. Many believed 
 that our machinery would run more smoothly and more effectively 
 if we should apply the oil of revision. 
 
 But the chief consideration that suggested revision was a 
 strong desire to remove misapprehensions that made those outside 
 seem a little shy of us. Constructions put upon our confession by 
 some within, but chiefly by those without, created barriers to 
 imion and federation and prevented cooperation and comity. 
 
 In the midst of our revision discussion some serious questions 
 arose which disturbed our own peace, and it was thought wise to 
 
RESULTS EXPECTED FROM FEDERATION 487 
 
 attend to home repairs and to make sure of our own foundationfi 
 before we began to alter the structure. 
 
 Eevision was dormant for ten years, but with the dawn of 
 the new century the discussion was resumed, and with a unanimity 
 which surprised its advocates a satisfactory revision was adopted 
 in 1903, and the Church commended a brief Statement of Doc- 
 trine, which this Conference might possibly accept as a basis of 
 union, or at least as a basis for close federation. 
 
 The results of this revision action have been, prominently, 
 two. First, the proposal of seven closely allied Churches to or- 
 ganize a Presbyterian Federation, and, second, the proposal of two 
 of these Churches to come with us into organic union. I am not at 
 liberty to discuss either of these propositions here, I only allude 
 to them to show that the trend and drift in the Presbyterian 
 family are strongly toward the mark of evangelical unity and co- 
 operation. - > 
 
 With such a manifest trend, in the most conservative Churches, 
 may we not expect that the action of this Conference, which em- 
 bodies the representatives of all these Churches which are already 
 alive and active, and which are fully committed to the desirable- 
 ness and to the practicability of Federation, will result in prac- 
 tical findings and in practical determinations, which will revive 
 the hopes and fire the zeal of all who ''love the Lord Jesus Christ 
 in sincerity"? 
 
 An influence potent enough to move this busy metropolis to 
 throw open its gates and to give such a generous welcome for a 
 week to nearly a thousand Christian workmen, representing more 
 than twenty millions of believers; potent enough to rivet the at- 
 tention of the world, and to enlist the deep interest of our own 
 countiy; potent enough to formulate and to execute the splendid 
 work of this week of Conference, and potisnt enough to inspire 
 such enthusiasm in the cause of Christian unity, such an influ- 
 ence, we may well be assured, will not spend itself in the accom- 
 plishments and passing pleasures of this week of Christian com- 
 munion. 
 
 From this spring must flow a river which will make glad the 
 City of our God. Those who have gathered about this fire will 
 light their torches and carry them to every camp. Having tasted, 
 and having seen how good such fellowship of believers is, every 
 lover of the Kingdom, every man whose hope is set upon the 
 quickest possible cleansing and complete redemption of the 
 
488 CHURCH FEDERATION' 
 
 world, will feel the force of the federated power and the gain for 
 Christ in the oneness for which He prayed, that the world might 
 know that the Father had sent Him. 
 
 We will go back to work, wherever God has appointed our 
 work, with a fixed resolve to study the things that make for peace, 
 and the things whereby we may build one another up, and build 
 ourselves together. 
 
 We are encouraged to believe that this Conference will create 
 a mutual confidence, which will insure comity and close relation- 
 ship in the defence of essential truth. 
 
 Discovering how much truth we hold in common, and at what 
 few points there is variance, may we not expect, as a practical 
 result of the Conference, that the unredeemed world will recognize 
 the unity that we have recognized, which will incline us to em- 
 phasize our agreements rather than our differences. 
 
 No fault should be found with those who may frankly and 
 forcibly present peculiar convictions, but is it not reasonable to 
 expect that this mighty phalanx will move with one accord upon 
 a resisting and imperiled world to convince the world of the sins 
 which we condemn in common, and of the righteousness which, in 
 common, we count essential for salvation. 
 
 We stand together in the defence of religious liberty and for a 
 definite separation of Church and State. But I trust that one of 
 the practical results of this Conference will be the organization of 
 a force that lawbreakers and lawmakers will respect and heed 
 when great questions of morals are involved. 
 
 Our Gospel is the fulfillment of the law. It is our province 
 in the name of the Supreme King, and seeking the good of man- 
 kind, to ask rulers to respect the code of our Kingdom. Rulers 
 may ignore sects, but they will respect the Church. This Federa- 
 tion will compel an audience, and it will speak with power if it 
 will put aside its differences and make its agreement its argument. 
 
 Just now, when the nation is awake and conscious of the perils 
 that threaten the home, when the very foundations are being de- 
 stroyed by Mormonism, and reckless divorce, the representatives 
 of a third of our citizenship will surely resolve to stand and speak 
 for the Scriptural defences of our homes and plead for the purity 
 of the family, which is the hope of our nation and the hope of the 
 Church. 
 
 Providence is showing us an open door, and there is great en- 
 couragement for effort. The great cities, whose throbbing life 
 
RESULTS EXPECTED FROM FEDERATION 489 
 
 will determine the destiny of our country, are aroused as never 
 before and agitated by moral issues and movements of reform. 
 
 Great masses, feeling for their rights, and mistaking license 
 for liberty, are ready to resort to extreme and evil methods to 
 break their yokes and to satisfy their passions. 
 
 Wise and righteous leadership is needed in the crisis that con- 
 fronts us. Will this Federation supply the leadership? It is com- 
 petent. Will we be consecrated? 
 
 As the outlook is revealed it seems undeniable that we will fall 
 far short of a realization of our responsibility and of our power if 
 we fail to take advantage of the inspiration of this Conference and 
 resolve before we part to provide ways and means to make the 
 force of this possible Federation efEective in the settlement of 
 grave moral questions. 
 
 Let us go forth like an army with banners, loyal to our King, 
 "holding fast the form of sound words," "holding forth the word 
 of life," and holding high, above every symbol of difference, the 
 symbols of our unity, the Cross and Crown of Christ, the signs by 
 which righteousness will conquer wrong and the kingdom of this 
 world become the Kingdom of Our Lord and Saviour, Jesus Christ. 
 
 ADDRESS 
 The Rev. John Baltzer, D.D. 
 
 To speak of the practical results of a movement as great and 
 important as that of this gathering, composed of honorable and dis- 
 tingnished representatives of so many Churches in the Eepublic, 
 may seem premature and prophetical to-day. Wait until the waves 
 resulting from this movement reach the shore, and then add a new 
 chapter to Church History. Nevertheless, the movement has begun. 
 Let it be like the winds stirred by the Spirit of God, no man telling 
 whence they come and whither they go. We are aware of the fact 
 that this movement is born out of the love of Christ and His Church 
 and the fellowship of the Holy Spirit. 
 
 As a representative of the German Evangelical Synod of North 
 America, I may state that the object and aim of this movement 
 has met with the heartiest sjnnpathy on the part of the members 
 of my denomination. We are governed by the motto (Ephes. 
 
490 CHURCH FEDERATION 
 
 4 : 3-6) : "Endeavoring to keep the unity of the Spirit in the bond 
 of peace. One body, and one Spirit, even as ye are called in one 
 hope of your calling; One Lord, one faith, one baptism. One God 
 and Father of all. Who is above all, and through all, and in you all." 
 We stand a union of men in the faith of our fathers, with the 
 preparation of the Gospel of peace, preaching in the tongue of our 
 mothers, and the language of our beloved country. Our creed bases 
 itself upon the fundamental truths established by the enlightened 
 leaders and chosen vessels of the Eeformation. We overlook their 
 difference in opinion upon dogmatical questions, but preserve the 
 liberty of conscience governed by Scripture. The established union 
 of these two branches of the German Church of the Eeformation, 
 the Lutheran and the Reformed, proclaimed by King Frederick 
 William III. of Prussia in 1817, is by our fathers transplanted to 
 this glorious country, and with a strong belief in its final cause 
 upheld by us, their sons. How could we but greet with heart and 
 soul any movement toward the establishment of a universal evan- 
 gelical Protestant Church ? We well understand that this body is 
 not moving for unity in creed or government, but for cooperative 
 work and effort. 
 
 First in the important results to be expected from this Federa- 
 tion is fellowsliip, not between individuals, but between the Prot- 
 estant Churches of the country, as such. Our hearts awakened to 
 grateful and sympathetic response when at the opening session the 
 queen of musical instruments, the great organ yonder, at the master- 
 ful bidding of Mr. Gibson, burst forth in the majestic strains of 
 "Ein Feste Burg," etc. 
 
 It is the birthday song of the Protestant, the Evangelical 
 Church, whose children and grandchildren are assembled here 
 to-day. It reminded me of those great historical days when the 
 restoration of the Apostolic Church took place under the war cry 
 and peace-melody of Salvation in Christ only, and when the open- 
 ing Scripture Lesson, Eph. 4 : 1-6, happened to be the very motto 
 of the German Evangelical Synod, we, the representatives of that 
 Church, felt and knew with you, our English speaking brethren, 
 that we are one in Jesus Christ. 
 
 The practical result therefore to the members of the German 
 Evangelical Synod of ISTorth America shall be that we go home and 
 proclaim with conviction in our pulpits and our press : The unity 
 in Christ of the Evangelical Churches of this Republic is not a 
 fiction but a fact. 
 
RESULTS EXPECTED FROM FEDERATION 491 
 
 We will tell our good, honest, church loving. Christian Germans 
 that the church loving, big-hearted, broad-minded Brother Jonathan 
 is our brother. 
 
 The flock of Christ is one under the great Chief Shepherd, 
 Christ. The flock is fed on the one food, the truth of Redemption 
 in Christ Jesus, and this food is taken out of the Gospel of Jesus. 
 We are becoming fully conscious of our consanguinity in the blood 
 of Christ. This means to us at the present time a great step for- 
 ward to fellowship. And this fellowship paves the way for cooper- 
 ation, far-reaching in its efforts, along the lines of mutual interests. 
 At present this movement has drawn into its circle a number of 
 Protestant denominations, who follow every step with the greatest 
 interest. Questions of world-wide importance have been and are 
 being discussed before this body. Men of very different dogmatic 
 standing prove, perhaps along different lines, that the essentials of 
 a Christian community or State are to be found in Christian edu- 
 cation in the nurser}% at home, in Sunday and week-day schools, 
 in seminaries and colleges. Christ, His teachings, and the teach- 
 ings of the Apostles with regard to the Father and the Spirit, are 
 the foundation rod- upon which we are to build the edifice of edu- 
 cation, without fear of structural weakness. The practical result 
 of this universally acknowledged truth would be to open channels 
 for an everyday religious instruction, accessible to every child and 
 youth of the country. If every Church in its foreign mission effort 
 finds itself in duty bound to educate its adherents, both old and 
 young, in schools of Christian religious instruction, is the home 
 Church justified in neglecting her own children and depriving them 
 of a thorough, systematic religious instruction ? I think not ! The 
 statement of the Assistant Prosecuting Attorney of the State of 
 Missouri, made at a Sunday School Convention in my Church this 
 past summer, to the effect that the percentage of crime committing 
 persons of both sexes who knew nothing of the Decalogue, and even 
 nothing of the Living God, was astonishingly large, rings in my 
 ears to this day. More and better religious instruction is necessary. 
 That such religious instruction cannot and should not be included 
 in the course of studies offered in our grammar schools, I admit. 
 But would a strong, persistent agitation to grant an hour a day for 
 this cause not find the support of the most influential and best class 
 of our citizens ? A morning hour deducted from the public school 
 time, utilized for religious instruction, will bear a greater interest 
 to family, Church and State than hours to the pursuit of studies 
 
«W CHURCH FEDERATION 
 
 of questionable practical value. A practical result of this Confer- 
 ence would therefore be to set a movement on foot, treating re- 
 ligious education, not as an "ars libera," but as an "ars necessaria." 
 The indispensable feeling of duty toward the neighbor, and the 
 knowledge of accountableness to the Judge of Judges are the only 
 solution for questions arising between capital and labor, in war and 
 peace, family life and citizenship. A practical result of this con- 
 ference concerning these questions would be a pledge to cooperative 
 work along the lines of religious instruction in school, home, pulpit, 
 periodicals and press. 
 
 Why do all Protestant Churches endeavor to unite? We all 
 know that the enemies of Protestant Churches are well organized 
 units of unbelievers, superstitious and heterodox. We recognize 
 their aim in the destruction of the Church, and therewith imperil- 
 ling the foundations of the State. A practical result of this Con- 
 ference would therefore be an expression, as never before, of the 
 substantial uniiy of the Protestant Churches of the country. This 
 visible expression of unity will emphasize the need and opportunity 
 for cooperation in securing the moral and spiritual welfare of the 
 entire nation. United we stand alone, and divided we strand. 
 Shall we wait until those dark forces drive the scattered troops of 
 the Protestant Church into one army ? It is far more practical to 
 heed the spirit bidding us join hands, and to collect the rank and 
 file of all Protestant denominations into one unconquerable army 
 of outspoken followers, under the generalship of Christ Jesus, in 
 anity of spirit and peace. 
 
 Two great evils confronting us daily, undermining family and 
 State, are the laxity in administering and making oath and in 
 regard to laws concerning marriage and divorce. A united appeal 
 of this assembly to the respective legislative bodies of the States, 
 calling for a greater respect toward the oath in the courtroom and 
 elsewhere, and demanding more common and stringent marriage 
 laws, guarding both the contracting and dissolving of marriage, 
 would meet with the approval of every respectable citizen, and 
 would be looked upon as a tangible result of this Conference. The 
 Church has reasons to lament the carelessness with which the ad- 
 ministering and making of an oath is practiced. Let it be the re- 
 quired duty of judges to explain the meaning of an oath before 
 taking testimony. National and rigid marriage laws would 
 diminish the abnormal number of shameful divorce cases daily 
 brought to our notice by the press. 
 
RESULTS EXPECTED FROM FEDERATION 493 
 
 In the field of missionary and evangelistic work we may look for 
 practical results. Every true Christian must be a friend of mission 
 work, and feel in duty bound to support it to the best of his ability. 
 Likewise every denomination recognizes the necessity of obedience 
 to the Master's command : "Go ye therefore and preach the Gospel 
 to all nations." At the same time the desire to preserve itself and 
 expand and grow is a motive which is legitimate and must be re- 
 spected among all denominations. In small and thinly settled 
 communities especially it is of far greater advantage that the num- 
 ber of denominations engaged in missionary work be limited. This 
 would make the speedy organization of self-supporting congrega- 
 tions possible and would do away with having, as is often the case, 
 small Churches of various denominations, one trying to outstrip the 
 other, and neither of them strong enough to be of actual service 
 to the community in which they are located. The elimination of 
 this obvious hindrance to effective mission work would greatly bene- 
 fit the cause of evangelization, and would remove one of the great- 
 est sources of secret and open reproach among the opponents of a 
 united Protestant Church. Likewise, articles appearing in religious 
 periodicals criticising other denominations, sometimes even ridi- 
 culing certain devotional practices which may be characteristic of a 
 particular denomination, remarks made by pastors in and outside 
 of their pulpits, calculated to bring public opinion to the point of 
 criticism, are exceedingly harmful to the welfare of the Protestant 
 Church, and must give offense to well-meaning Christian lay mem- 
 bers. The treatment of creed and dogma by professors of theology 
 should not be polemical in character, but should be impartial and 
 characterized by a feeling of tolerance and respect for the brother's 
 opinion. 
 
 It is well to remember that we are now gathered in council to 
 deliberate whether we may meet with an army of ten thousand, the 
 enemy, who is prepared to strike with twenty thousand. Let us 
 consider whether we are ready and have the means to build that 
 tower upon the one 'Tlock of Ages." As long as there are in God's 
 City a number of unfinished towers and heaps of rubbish, so long 
 will her enemies remain unconvinced that this City is an impreg- 
 nable fortress. Our opponents are perfectly justified in openly or 
 secretly sneering at us if we, on the one hand, strive to unite in 
 work and principle on the Apostolic motto, "Have unity in the 
 Spirit and peace," but on the other hand spend our best energies 
 in maintaining strife and dissension. 
 
ADDRESS 
 The Rev. Amort H. Bradford, D.D. 
 
 "It is the business of philosophy," among other things, "to an- 
 swer the question — for what may we hope?" — was a saying of 
 Immanuel Kant. But hope is one thing and expectation is an- 
 other. It would be far easier for me to state my hopes as to the 
 results of this Convention than my expectations. Disguise the 
 fact as we may, the movement toward Federation has made com- 
 paratively little progress. A few persons have risen high enough 
 really to desire its success, but the majority in the Churches are 
 in a state worse than active opposition, because they are lethargic. 
 Sentimentally they favor Federation; practically they care not a 
 button about it. The masses even of Church members are not easily 
 inspired about anything except business and politics. 
 
 My first remark is this : The value of this Congress ought to 
 be judged by its remote rather than its immediate results. Its 
 immediate results will, probably, be disappointing. It will be 
 followed by a reaction, as such reforms usually are. In all progress 
 there is an ebb and flow like that of the tides. Emerson once 
 said that the test of a leader is his ability to bring men to his way 
 of thinking twenty years later. Next year, or the next five years, 
 may offer few signs of encouragement; but after twenty years the 
 harvest of the seed here sown will be visible. The analogy of 
 similar efforts does not prophesy immediate results. 
 
 My second remark is that the experiment in Great Britain 
 can teach us little except the fact that Federation is possible. The 
 Welsh revival would be an impossibility in most parts of the United 
 States, and so would the Federation of Evangelical Free Churches. 
 The territory there is small ; ours is vast. They have in the State- 
 Church a near and imperative issue which makes their cause both 
 political and religious. The struggle for existence compels them to 
 be vigilant as well as vigorous. Our issues are spiritual. 
 
 Our distances and diverse circumstances have caused some 
 even to raise the inquiry whether a National Federation which 
 should be the outgrowth of previously existing State Federations 
 which had already succeeded would not give more promise of im- 
 mediate victory than the one which is represented in this Con- 
 ference which is attempting maturity almost without any youth. 
 The British Federation is national in a limited territory; it faces 
 
 494 
 
RESULTS EXPECTED FROM FEDERATION 495 
 
 the Establishment; a hostile party, with its iniquitous education 
 acts, opposes it at every step. Nothing unites like opposition. We 
 have to meet lethargy, but no opposition. The splendid experiment 
 across the water, which is no longer an experiment, teaches us that 
 Federation under certain circumstances is a possibility ; in other re- 
 spects it will help us but little here. American problems cannot 
 be solved by English methods. 
 
 I will now indicate a few results which may be expected to 
 follow from this Congress : 
 
 I. Denominationalists will be placed in an attitude of apology. 
 They will be ashamed of themselves. They may continue to assume 
 an air of bravado, but it will be like a mask which is too small for 
 the wearer. Sectarianism will appear all around it in spite of efforts 
 at concealment. When a man has to apologize for his cause, he 
 works with little enthusiasm, and less efficiency. These meetings 
 will be a tangible example of the possibility of cooperation among 
 the Churches. "United efforts are impossible in our community, 
 we are so peculiar," Baptists, Presbyterians, Congregationalists, 
 Episcopalians will insist, but when Christians of a larger type point 
 to this Convention and say, "All these varieties of people worked 
 and worshipped together there," our militant denominationalists 
 will be sadly disturbed to find an answer. Sectarianism in the 
 future will have to justify its existence. 
 
 II. While the growth of Federation will be slow, it wiU be 
 sure. It will be sure because no reasonable argument can be offered 
 against it. It recognizes and honors differences while it unites 
 those who differ on the needs of our common humanity, and the 
 call of the Kingdom of God. A movement for organic union would 
 fail because it would ask subscription to a common creed, worship 
 according to common rubrics and require obedience to a central 
 authority. The days of authority in the Church are gone forever 
 by. The spirit of man has at last won its freedom. It will never 
 again submit to any kind of human dictation. Men will think and 
 act as they believe themselves to be divinely led. They will differ 
 in the future more than in the past, for they will think more 
 universally, and, as a whole, more profoundly. This movement 
 will grow because it recognizes the inevitability of this liberty. 
 We shall not think alike, we shall not worship in the same liturgy, 
 but we shall all work together for the Kingdom of Q-od according 
 to our individualities. If there ever should be an effort to force 
 
496 CHURCH FEDERATION 
 
 upon these various bodies of Christians a common creed or form 
 of worship, it would be divisive; but he who may open a new oppor- 
 tunity for mutual helpfulness will bind them more closely together. 
 The service of man is the worship of God. This cause will grow 
 because it guards individual and denominational liberty, and be- 
 cause its members are united in the bonds of a common service. 
 
 III. This Congress will put a new emphasis upon the weak- 
 ness of organization and tlie mightiness of spirit. The whole 
 Church has not yet learned that its progress will never be by might 
 or by power, but by the Spirit of God. Most of us have more 
 faith in the wheels than in the Spirit within the wheels — in the 
 Church than in inspiration. Many have come to this Federation 
 meeting with a secret feeling that at the end the superiority of 
 their puny denomination will be increasingly evident. There is, 
 even yet, little that is universal and elemental in our visions or our 
 plans. Most of us are still provincial in our religious beliefs and 
 practices. 
 
 In Frederick Bobertson's church in Brighton is a window de- 
 scribing Jesus disputing with the doctors in the Temple. This 
 inscription is on, or near, the window: "They were thinking of 
 theology: He was thinking of God." And we have come up to 
 these spiritual heights thinking of theology and of Churches, and 
 planning to tinker ecclesiastical machinery, while outside and be- 
 yond sweep the cosmic tides of the Divine purpose. 
 
 The greatest blessing of this Congress will probably be its com- 
 parative failure. We have sung the same hymns and some of the 
 best have been by authors whom we would not aUow to sit in this 
 Conference; we have studied the same high themes, but our the- 
 ological convictions are unchanged; we have prayed together, and 
 felt the joy of fellowship ; at the end we may pass some very earnest 
 resolutions. What then? We shall have stimulated a little the 
 growth of a good cause, but what will such results be when com- 
 pared with what ought to have been achieved? Five years from 
 now the world will not be very different from what it would have 
 heen if this Congress had never been held. And yet it will not 
 have been in vain, for it will have made the sin of a divided Chris- 
 tendom to appear more appalling, and the importance of unity that 
 shall be vital, pervasive, and enduring, more imperative. 
 
 It will adjourn without having brought the masses of American 
 
RESULTS EXPECTED FROM FEDERATION 497 
 
 Christians much nearer together, and thereby it will show thut 
 what divides is mechanical and ephemeral, like the mud fences in 
 India which disappear when the harvest has grown. Its apparent 
 failure will show that vital and lasting unity is to be found only 
 as we attain unto harmony with Him who has a place in His provi- 
 dence for all classes, all colors., all races, all creeds, all phases of 
 religion, all eccentricities of belief and worship, all gifts of speech 
 and service; and who by the use of them all, in no narrow and 
 provincial way, but in accordance with laws wide as the universe 
 and enduring as eternity, is bringing the Kingdom of God. 
 
A UNITED CHURCH AND EVANGELIZATION 
 
THE EVANGELIZATION OF AMERICAN, CITIES 
 
 The Rev. Frank Mason North, D.D. 
 
 The Christian faith confronts a new civilization. Whatever its 
 conquests in the heathen world, the Gospel will have won its com- 
 plete triumph only when it has tamed the mighty forces which it 
 has itself freed and has brought them into obedience to Jesus 
 Christ. The material basis of civilization is new. The applica- 
 tion to life of the marvellous forces of nature has reconstructed 
 and refurnished the house in which the race dwells. Indus- 
 try is reorganized. Flax is still flax, but the whirring factory's 
 million spindles replace the spinning wheels of quiet rural homes. 
 The principle of the lever has not changed, but the spade and the 
 crowbar have been succeeded by the dredge and the machine shop. 
 The intellectual viewpoint is new. The enterprise of mind is cease- 
 less, but realms newly exploited have congested the marts of thought, 
 and our mental commerce is dealing with new symbols, new trade- 
 marks, new credits and new values. A new social order is emerg- 
 ing. The individualistic philosophy gives place to the communal. 
 The discussion of man is not neglected, but the emphasis is upon 
 man, and the other man. That other man may be neighbor, citi- 
 zen, workman, employer; he may be Mongol, Latin, Czech, Slav; 
 forth he stands as friend, foe, menace, opportunity, but of him the 
 new social order takes significant account. The concepts of the 
 faith are new. The Christ of the Yesterday, of the To-day, of the 
 Forever, is the same. But the atmosphere through which men see 
 Him is new, the life in which He moves is not the life of Galilee. 
 The circle of that life He filled : the greater circle of this larger life 
 He fills. He commands us because no circle outrims Him. He is 
 changeless in that the amazing world-life to-day has not taken Him 
 by surprise. But because men have not thus seen Him, because 
 they have belittled His purpose, have left Him in the garden tomb, 
 have accepted not Himself but His influence, have believed not in 
 His Gospel but in its effects, in its philosophy but not in its power, 
 the life of to-day is penetrated everywhere by impulses and by forces 
 which are the imrecognized fruits of the very Gospel which multi- 
 tudes in this restless age are not unwilling to patronize, to misin- 
 terpret or to ignore. Here is a realm for conquest, not heathen, 
 not pagan, not un-Christian ; but one that knows not Christ nor 
 
 501 
 
502 CHURCH FEDERATION 
 
 acclaims nor obeys Him as Lord of Life and as Redeemer of the 
 race. It is a new civilization, new in its material basis, in its in- 
 dustry, in its social order, in its intellectual viewpoint, in its re- 
 ligious concepts. Influences are at work which are changing the 
 face, if not the heart, of the world. A crisis for the individual and 
 society is created which lifts these early years of the Twentieth Cen- 
 tury to the level of the great epochs — the invasion of Gothic 
 hordes, the Crusades, the revival of learning, the discovery of print- 
 ing and of a continent. Wise men are silenced not alone by the 
 complexity, but by the unexpectedness of their problems. Heroism 
 to-day meets not only the test of courage, but of surprise. Great 
 indeed will be the gain if from these days of Conference, vital with 
 the forces of the living faith of American Christianity, we may go 
 forth conscious that that faith confronts the civilization not of a 
 hundred, of fifty, of ten years ago, but a civilization strange, ardent, 
 expectant, progressive, and in its progress listening for the new call 
 from above, eager for the new spirit which shall inform and 
 master it. 
 
 Of this new civilization the city is the centre. The forces of 
 nature, trained to service, converge upon it. The materials and 
 methods of industry demand it. The confluence of nations is at its 
 gate. To it learning brings her problems ; in its libraries and uni- 
 versities, in its treasures of art and of science, finds her resources ; 
 in its attrition and concentration becomes conscious of her power 
 and her mission. The city is the test and the opportunity of mind. 
 In the city the problems of the social order become acute, and there 
 reach the beginnings of their solution. What a man is, in his 
 rights, in his aims, in his equipment; what he owns, his labor, his 
 property, his reputation; what the community asks of him in per- 
 sonal and property surrender, in sacrifice of privilege, of direct 
 service for the commonwealth; under what laws, natural or arti- 
 ficial, the quest for bread, the conduct of trade, the education of 
 childhood, the maintenance of the home, are to be guaranteed ; how 
 he is to be free though governed, and governed though free; how, 
 out of racial frictions the personal life shall survive ; how he shall 
 be his own and his brother's keeper, and shall find the Master's 
 answer to the question. Who is my neighbor? — these, the social 
 problems of the world, are condensed, defined, formulated, vitalized 
 in the life of the city. Here religion finds its test, its travail, its 
 triumph. Can the Gospel be commercialized? The city will give 
 reply. Is there power in spiritual motive to deal with materialism, 
 
EVANGELIZATION OF AMERICAN CITIES 503 
 
 with goods, with recreation, with luxury? The city is the final 
 test. Do truth and righteousness belong to the realm of fancy, or 
 are they the pillars of human Bociety, of the home, of the com- 
 munity, of organized government? The ultimate demonstration is 
 in the city. Has Christ a place among men, not alone for blessed 
 walks with disciples in quiet roadways, but for breaking bread for 
 hungry multitudes? Let the city answer. The city is more than 
 the hotbed of revolution ; it is the fiery furnace for the test of faith ; 
 it is more than the Hope of Democracy, as some one has recently 
 called it; it is the ultimate arena of the successive conflicts of the 
 Christian Faith with the Power of the World. 
 
 If the new civilization is to be mastered by Christ, the city must 
 be taken for Him. A scheme of campaign which plans only to 
 ravage remote fields and to capture defenseless towns and leaves 
 untouched the heart of empire would give men exercise at arms 
 and increase their tactical skill, but would bring neither the full 
 glory nor the final conquest. A method of treatment which de- 
 scribes and alleviates, which dulls the pain or quiets the spasm, or 
 halts the fever, may encourage hope and increase fees, but this new 
 civilization can be controlled only when the burning, passionate 
 heart of it is reached, and out of the city to the remotest hamlet of 
 the land, the warm, pure life pulses steady, strong and full. The 
 nation may strengthen its commerce, perfect its policies, build large 
 and strong its ships, discipline its armies; its destiny — who cannot 
 see it ? — will still be wrapped up and wrought out in the thronging 
 life of the cities. The Church may build its schools, lift towers sym- 
 metrical and strong, endow its vast charities, organize ministry into 
 system, and harden truth into symbol and creed, and still it will be 
 true that the crowd, the seething, restless crowd of the cities, deter- 
 mines the future. Writes Josiah Strong, who by his pen and voice 
 at the threshold of this age stirred the sleeping conscience of the 
 Church : "The city is to control the nation ; Christianity must con- 
 trol the city ; and it will. It is yet to be the city of the great King. 
 The first city was built by the first murderer, and crime and vice 
 and wretchedness have festered in it ever since. But into the last 
 city shall enter nothing that defileth, neither shall there be any more 
 sorrow or crying, for the former things shall have passed away." 
 Shelley said, "Hell is a city much like London"; but the city re- 
 deemed is, in the vision of the revelator, "the symbol of heaven, 
 heaven on earth — the kingdom fully come." Said another in a 
 book whose influence grows with the Church's growing conscious- 
 
504 CHURCH FEDERATION 
 
 ness of duty. Canon Fremantle: "It is a vain thing to go back 
 upon human progress. The industrial revolution which has made 
 our great cities, and which through them supplies the needs of 
 mankind, is part of God's Providence; and what we have to do, the 
 real task of our generation, is to face the problems which city life 
 presents, applying to them the light which the Bible gives us, and 
 determining that, so far as in us lies, and by the power of God and 
 of Christ, London and New York shall not be as Babylon, but a? 
 the New Jerusalem." 
 
 In the presence of this supreme task, the evangelization of the 
 cities, the Church of America, as represented here, may take coun- 
 sel, not indeed without conviction, but without despair. In the life 
 of the past twenty years some striking changes have come to both 
 the spirit and the method of the Church. Perhaps the most signifi- 
 cant is its confident acceptance of its social mission. To-day the 
 Church which does not concern itself with present conditions of life 
 is obsolete. We are too near the facts rightly to measure the devel- 
 opment of the new spirit of ministration in the Church at large, 
 but its expression in concrete form is all about us. Parochial 
 agencies have vastly multiplied. Organizations within the Church 
 or auxiliary to it have afforded opportunity for every kind of ser- 
 vice to all classes in the community. Church houses, settlements, 
 clubs for men, for women, for boys, for girls, day nurseries, kinder- 
 gartens, fresh air camps and cottages, educational classes, industrial 
 schools, systematic visitation, the circulation of literature, medical 
 attendance, aids to self-help — a glance reveals the new life of the 
 organized Churches. Beyond them and acting with them are 
 mighty agencies — the Young People's societies, the deaconess order, 
 with its remarkable development in several communions; the 
 kindergarten system, with its incalculable influence upon childhood ; 
 the brotherhoods, the associations for charity, the rescue missions 
 and special missions to the peoples of foreign tongues. Denomina- 
 tional organizations for city missionary work are now potent factors 
 in the enterprise of the Church. Whether local or national — a 
 committee of presbytery, a diocesan society, a combination of inde- 
 pendent Churches, or a National Union for City Evangelization — 
 they have the same function, to bring Christ to the people in the 
 cities, by building new churches, renewing the old, and by ever\' 
 kind of method reaching the unsaved with the invitation, the warn- 
 ing and the ministration of the Gospel. Never was the Church in 
 the city so ingenious in invention, so convinced of its mission, so 
 
EVANGELIZATION OF AMERICAN CITIES 505 
 
 industrious in its devotion. The messengers of God's grace, 
 equipped with resources and training, backed by the convictions and 
 purpose of the great body of believers as never before, are abroad 
 among the thronging crowds of our great cities in larger numbers, 
 with clearer intelligence and with far greater effectiveness than ever 
 in the Church's history. The new civilization has not robbed us of 
 our saints and heroes; in the records of our American cities is 
 written the name of many a martyr of the Cross. 
 
 But if there need be no despairing note on this platform, there 
 must be no shrinking from the truth. The evangelization of the 
 city can be no mere incident in the Church's programme. Con- 
 sider for a moment the tremendous import of the opportunity. 
 
 We are in the nation's metropolis. Here are over four millions 
 of people. Since 1900, five years, six hundred thousand have been 
 added to our numbers — a city larger than Baltimore or Brussels, 
 Manchester or Naples. Imagine New England swept clean of its 
 population. Let the inhabitants of New York City move out upon 
 that great railroad which connects this city with New England. 
 From that throng every city, great and small, from Mount Vernon 
 to Boston, including the cluster of cities about the latter, might 
 be repeopled ; then Maine, New Hampshire, Vermont, Ehode Island 
 and Connecticut could be supplied, and enough would remain to 
 replace the population of every one of the seven great manufactur- 
 ing cities of Massachusetts. Trace our commerce to foreign ports. 
 Eleven of them must be massed together to equal the population 
 now within these metropolitan limits — Glasgow, Liverpool, Man- 
 chester, Copenhagen, Antwerp, Bremen, Hamburg, Havre, Mar- 
 seilles, Lisbon, Genoa. The rate of metropolitan growth is such 
 that it will with little doubt in a dozen years carry the figures 
 beyond those of greater London and make this city in population, 
 as it surely will be in commercial power, the ranking city of the 
 world. The people in our six cities of five hundred thousand in- 
 habitants and over equal the total number who dwell in the seven- 
 teen great States and Territories west of longitude 97 — the Valley 
 of the Mississippi, excluding Texas. 
 
 That the urban population is now one-third of the whole is in 
 itself sufficiently startling. But this condition is not stationary. 
 It is not a quiet sea with gentle lift and fall ; it is a current, flow- 
 ing steadily, ever deeper, ever wider. The speed at which this 
 stream of human life sets toward the cities slackened during the 
 past decade. Yet the ratio of increase, twenty-one per cent, for the 
 
506 CHURCH FEDERATION 
 
 entire population and thirt3'-seven per cent, for the urban popula- 
 tion, is ominous. On the Atlantic seaboard only three States out 
 of nine are left with a majority of their people outside the cities. 
 Of every hundred persons added during the decade, fifty-eight are 
 found in the cities. There are now one hundred and sixty cities of 
 twenty-five thousand population and over, a net gain of thirty-eight 
 in ten years. One out of every five of our people lives in such a 
 city. Of the twenty cities of the first rank in 1800 but one reached 
 a population of over sixty thousand, while the total number of their 
 inhabitants was only two hundred and fifty thousand. Fifty years 
 later there were six cities with a population exceeding one hundred 
 thousand, with a total for the twenty principal cities of one million 
 eight hundred thousand. At the beginning of the present century 
 we have thirty-eight cities of one hundred thousand population and 
 over, of which the first twenty contain nearly twelve million people. 
 If cities of one hundred thousand as a minimum be classed as of 
 the first rank, our country waited until 1820 for its first one, and in 
 it at that time 123,700 people dwelt, 1.28 per cent, of the whole 
 population. In eighty years this one has become thirty-eight, in 
 which are now found over fourteen million, or 18.62 per cent, of 
 the total population. 
 
 But to the alarm of numbers add the perplexity of kinds. "A 
 million immigrants a year" is so familiar that we cease to under- 
 stand what it means. Eighty languages and dialects mingle their 
 alien tones in the great chambers of the gate on Ellis Island. In 
 New England's "Puritan" cities seventy-five to eighty persons out 
 of every hundred are foreign born or the children of foreign-born 
 parents. In Chicago forty languages are spoken, fourteen by 
 groups of ten thousand or more each. In this city we have found 
 eighteen languages on one block. There is here an Italian city 
 nearly if not quite as large as Eome. On Manhattan Island every 
 fourth person is a Hebrew, Syrians, Armenians and Greeks are 
 becoming an appreciable element in the population. The south of 
 Europe is everywhere in evidence. The dominant class in immigra- 
 tion is no longer of the Baltic type, the sturdy children of Northern 
 Europe, but of the Mediterranean, with discordant traditions and a 
 set of false ideas, which even in free air do not evaporate except by 
 slow process. To the ministries of our Protestant faith great sec- 
 tions of our large cities seem utterly impregnable. 
 
 But to the perplexity of kinds must be added the menace of con- 
 ditions. Poverty is in the cities. A parade of the workless would 
 
EVANGELIZATION OF AMERICAN CITIES 507 
 
 he possible in every great city of America. There is ever danger 
 of hysteria when hunger is discussed, but even if it should prove 
 that not quite ten millions of people in our land may be in the dis- 
 tress of poverty, as a high authority, Eobert Hunter, says that they 
 are ; even though it may be that not fully one-third of the people of 
 this city are either poor or on the verge of poverty, so that cessation 
 of wages for two weeks would force them upon the bounty of either 
 public or private charity, as that apostle to the poor, Jacob Riis, 
 asserts, yet we know that of those who die in this metropolis one 
 out of every ten is buried in a pauper's grave. Multitudes are con- 
 tinually underfed. Casual workers are ever increasing. Our hor- 
 rible swarming tenements are crowded with those who suffer and 
 starve. 
 
 In the cities vice becomes a system and crime is indifferent to 
 law. Custom tolerates what conscience condemns, and the custo- 
 dians of authority often become the promoters of the evil they are 
 appointed to suppress. The ethical sense becomes dull, in trade, in 
 social life, in government, and in the absence of its commands dis- 
 honesty, hypocrisy and falsehood have their way. In this vitiated 
 social atmosphere lethargy overtakes even a man of good purpose, 
 and behind the code of the many the individual conscience hides 
 and gives no sign. Childhood in the cities has slight chance. The 
 treasure of innocence is easily stolen in the playgrounds of the 
 streets. The schools suggest, with the mental training, a moral 
 basis, and urge the disciphne of self-control, but for the most part 
 the children of the hovel and the tenement come on into maturity 
 with no conception of the spiritual realties which underlie morals, 
 and with no sanction for conduct but custom and self-will. By the 
 time they take the ballot in their hands or assume the dignities of 
 a household they become opportunists in ethics. It is a hard heart 
 which can beat unquickened in the presence of the religious desti- 
 tution of the childhood of our great cities. 
 
 Before this alarm of numbers, this perplexity of kinds, this 
 menace of conditions, the faith of the Church has sometimes weak- 
 ened, and the faint-hearted have turned aside to easier tasks. But 
 the tides of purpose are lifting. From the Church's broader life 
 goes forth with a new ardor a new crusade for the recovery of the 
 Holy City. The dream of a united Church has no field for its 
 actualization nearer or more appealing than our great American 
 cities. Nay, more! Before their swinging gates the Dream be- 
 comes a Duty. Division and conflict here are the betrayal of a 
 
508 CHURCH FEDERATION 
 
 sacred trust. Here mere fraternal complacency is but the power- 
 less platitude of sentiment. The claim of the crowding multitudes 
 upon the heart of Christ becomes in the city a concrete demand, an 
 inevitable appeal to realize for the sake of their need and for the 
 sake of His love the answer to His prayer for the oneness of be- 
 lievers. It is not only true that in the American cities to-day is 
 to be found for the Church the strategic opportunity of the Chris- 
 tian centuries for reaching men of every race and condition with 
 the Gospel, but in these very cities as nowhere else and as never 
 before its essential, vital unity finds its high prerogative of unchal- 
 lenged expression. To those who are ever facing the problems of 
 the great city the possibilities of such an expression in the federative 
 idea which underlies this Conference have become an article of 
 faith. They perceive that upon the basis of the Divine Headship of 
 Jesus Christ, federation recognizes history, assumes the reality and 
 right of private opinion and of non-conformity in creed and custom, 
 takes for granted that law of "unity in variety" which is as potent 
 in religion as in art. It asks no surrender except where birthright 
 privileges have been usurped. It requires no concession, save of 
 that which dishonors Christ. It interferes with no peculiarity, 
 unless what is singular is also wrong. It claims no authority be- 
 yond the sanctions which mutual knowledge in the light of the pres- 
 ence of the one Lord of all reveal to the conscience of each. It is 
 inevitable that as the Churches move forward to their certain con- 
 quest of the world, the phases of faith and of practice which survive 
 will prove to be those which now are essentially common to all. 
 The life out of which the variant forms have been developed is one 
 life, and its center and giver is the one Lord. The past has proved 
 that the hope of unity is not in the realm of the intellect, in l^he 
 high altitudes of philosophy, but in the heart, upon the broad plains 
 of human service. Words which, shouted from peak to peak, 
 awaken only confused echoes, spoken in whispers in the well worn 
 ways of weary men find the soul and reveal us brothers of the com- 
 mon life in loving obedience to Him who rules us all, because He — 
 the Son of God — is also son of man. 
 
 Let us advance upon the citadel of the new civilization with 
 such device of banner as each may choose, but with leadership un- 
 challenged, with lines unbroken. Let us draw upon the best which 
 each has found and cherished, that the common foe may feel the 
 concentration of our force. Let none withhold for private use the 
 divine gifts of invention, tact and wisdom, which should be the 
 
INNER MISSION OF THE GERMAN CHURCHES 509 
 
 heritage of all. Let the grace of dignity, the skill of organization, 
 the keenness of reasoning, the reverence of tradition, blended and 
 fused in the eager, hot heart of zeal, create in the living Church a 
 new ideal and a new temper, and open to our feet the broader paths 
 of service, and to our sight the radiant beauty of the City of God. 
 Let us meet the expectation of our Lord ! May the glow of Mathe- 
 son's vision greet the united Church at every city's entrance, upon 
 its crowded avenues, in it? offices, its markets, its libraries, its 
 schools, its labor halls, its homes. 
 
 "Thou art descending, City of God. I see thee coming 
 nearer and nearer. Tongues are dead, prophecies are dying, but 
 charity is born. Our castles rise into the air and vanish ; but love 
 is bending lower and lower every day. Man says, 'Let us make a 
 tower on earth which shall reach unto heaven,' but God says, 'Let 
 us make a tower in heaven which shall reach unto the earth.' O 
 descending city, humanitarian city, city for the outcast and 
 forlorn, we hail thee, we greet thee, we meet thee! All the isles 
 wait for thee, the lives riven from the mainland, the isolated, 
 stunted, stranded lives. They sing a new song at that coming, and 
 the burden of its music is this, 'He hath prepared for me a City.' "^ 
 
 THE "INNER MISSION" OF THE GERMAN 
 CHURCHES 
 
 The Rev. C. Armand Miller, D.D. 
 
 A notable assembly was gathered in September of the year 
 1848 in the old Castle Church at Wittenberg. The place is forever 
 hallowed by the grave which it contains, in which lies the dust of 
 Martin Luther. It was already associated in imperishable history 
 with a great, transforming movement, for upon its door the 
 "little monk" had nailed his Ninety-five Theses, with their latent, 
 though unsuspected, seeds of Eeformation, their repristination of 
 fundamental Christian truth. It was not in the thought of the 
 men who were gathered there from every district of Germany, 
 men of note and leadership, burdened with the serious problems 
 of their time and land, that again the old church should become 
 linked with a great regenerative impulse, that their conference 
 
510 CHURCH FEDERATION 
 
 should be counted memorable in after days because in it a new 
 and mighty agency for the rescue of lost men was to take form. 
 Scarcely had even a subordinate place on their programme been 
 assigned for the presentation of the work, which, in the provi- 
 dence of God, was to dominate all other subjects with which they 
 concerned themselves. They had come together asking the ques- 
 tion, "What can be done to stem the tide of ignorance, crime and 
 depravity that is sweeping over our country?" Many had given 
 their answers, but no convincing response had come. Then arose 
 one who had in his heart a message which would not permit him 
 to be silent, and who pleaded in burning words that the Wittenberg 
 Diet should not overlook the subject of the inner mission. The 
 appeal was answered by allotting the first hour of that same after- 
 noon to the consideration of this theme. 
 
 It was then that one of the addresses that have influenced the 
 world was made. Johann Hinrich Wichern, without preparation, 
 "except as his whole life had been a preparation," for that hour 
 poured forth his heart. Fully equipped with the facts that showed 
 the need, vividly depicting the unbelief, the scornful mockery of 
 Christ and His Church, to which many were giving expression; 
 voicing the conviction which years of experience had justified as to 
 the merit of the plan which he was proposing ; filled with unction 
 from on high, he mightily prevailed, and from that hour the 
 inner mission was the one subject that absorbed the attention of 
 the diet. He said in his later days, "Only twice in my life have I 
 had the certain, overpowering consciousness that God, in ex- 
 traordinary measure, was allotting to me the full power of His 
 Word," and this was one of those two occasions. Certainly the 
 address which produces on its hearers the overwhelming convic- 
 tion that a mighty agency for the rescue of wandering men had 
 been revealed to them, leading them to undertake the work of 
 the ianer mission, with all of its blessed fruitage, had in it the 
 strength of the divine might! Less than four months later the 
 "Central Committee for the Inner Mission of the German Evan- 
 gelical Church" was organized, and its influence has resulted in 
 the multifarious enterprises of the inner mission of to-day. 
 
 Wichern, a young Candidat, had been engaged in the work of 
 the Sunday School in Hamburg, and had shown a marked fitness 
 for this field of service. Out of the experience thus gained he 
 had been led, fifteen years before the diet at Wittenberg, to open 
 a refuge for depraved youth in a little straw-thatched cottage on 
 
INNER MISSION OF THE GERMAN CHURCHES 511 
 
 the outskirts of Hamburg, in whicli at first three lads— in a few 
 weeks twelve— found a home. The experiment so humbly begun 
 soon developed into an established and successful institution, 
 which has been ever since a model for all undertakings of similar 
 aim. The principles of the "Eauhe Haus" have been applied 
 wherever a careful study of such rescue work has been made. 
 Finding that the success of his "Rauhe Haus" in the reclaiming 
 of vicious lads depended very largely upon the training and char- 
 acter of his assistants, Wichern formed in connection with his 
 refuge a brotherhood, or lay diaconate, giving to men who were 
 willing to devote their lives to Christian work a training to fit 
 them for the most useful activity. The years brought to the di- 
 rector of the ''Eauhe Haus" the deepening conviction that in the 
 lines of service here exemplified lay a mighty unused power for 
 the Church. The name "Inner Mission" is first found in a book 
 by Lucke, published in 1843. But it came into general use 
 through Wichern and his circle, and it is forever associated with 
 his name since that hour when his presentation of the cause to 
 the Wittenberg Diet became the birthday, not, indeed, of the in- 
 ner mission, but of its comprehensive activity. 
 
 What is the inner mission ? The name has a strange sound to 
 our ears. We need discriminating definition. Inner mission is to 
 be contrasted with foreign missions, inasmuch as the latter are 
 directed to those outside of Christendom, while the objects of 
 the inner mission are within its pale. Inner mission is to be con- 
 trasted with what we call home missions, inasmuch as the latter 
 are directed to the gathering together of scattered Christians, who 
 are deprived of the privileges of worship and church fellowship, 
 while the Inner Mission is concerned, not with the planting of 
 Churches where there are none, but with the reclamation of 
 Christians who have faUen away from faith and holiness, even in 
 the very midst of the Christian community. Foreign missions seek 
 to bring the Gospel to those who have never heard it. Home mis- 
 sions seek to bring the privileges of the Church to those who be- 
 long to it and desire its blessing, but who are out of its reach. The 
 Inner Mission seeks to bring back the wayward child to the 
 Father's house which he has left. It is not to be regarded, more- 
 over, as a work solely for the poor and degraded. Wichern, in his 
 address before the Wittenberg Diet, dwelt upon the thought that 
 the Inner Mission is "independent of all distinctions of class; has 
 in all classes its representatives, who work for it, in all classes its 
 
512 CHURCH FEDERATION 
 
 peculiar offices, which it must discharge/' He says also: 'It is 
 easy to imagine a community in which the rich and cultured 
 might furnish the only field which the Inner Mission could choose, 
 because they were poor toward God, whilst the poor, because rich 
 toward Him, would be the bearers of the Inner Mission." 
 
 It is doubtless necessary fully to understand the significance 
 of the name and the relation of the work of the Inner Mission 
 to other Christian activities in the German Churches to have 
 some light on the total conception of Christian life held in those 
 Cliurches. The Protestant Church of Germany, predominantly 
 Lutheran in faith, conceives of the beginning of the Christian 
 life of the individual and the reception of the grace of God as 
 mediated through baptism, and no child remains unbaptized. This 
 new life thus begun is nurtured by Christian instruction in the 
 home and in the school, and when the child has arrived at suitable 
 age in the pastor's class, where the preparation for confirmation is 
 given. The result of these methods is the ingathering of all the 
 young into the Church through baptism and the instruction which 
 is involved therein. But the power of sin, the strength of the 
 three great foes — world, flesh, devil — succeed in drawing many 
 away from the allegiance which they owe, and which they have ac- 
 knowledged. A mission to these is not an outer mission. They 
 are baptized members of the Church, the vows of their confirma- 
 tion are upon them, but they have lapsed. The mission to them 
 is an Inner Mission,. and such its name declares it to be. The 
 Inner Mission is the great revival agency of the German Church, 
 not spasmodically or intermittently prosecuted, but continuous 
 and systematic. 
 
 The circumstances which compelled the organization of the 
 Inner Mission as a comprehensive movement, coming into effective 
 existence at the time which saw its rise, are of various kinds. 
 Germany was entering into the circle of manufacturing and com- 
 mercial competition. Changes, considerable and disconcerting, 
 were the necessary consequence. The new conditions and the 
 pressure of their problems are indicated in the statement in 
 Wichem's address at the Diet, in which he specified "mechanics, 
 emigrants, railroad employes, the crowded masses in the cities, 
 and the adherents of communistic and revolutionary leaders," as 
 classes exemplifying the burning necessities of the widespread 
 moral and religious destitution of the whole population. 
 
 The wars of liberation, the splendid struggles to throw off the 
 
HON. PETER S. GROSSCUP 
 
 HON. DAVID J. BREWER, LL.D. 
 
 HENRY WADE ROGERS, LL.D. 
 
 REV. JAMES M. FARRAR, D.D. 
 
INNER MISSION OF THE GERMAN 0HVRVHE8 513 
 
 Napoleonic yoke, the internal disturbances connected with the 
 endeavor to secure a larger civic freedom, the revolution of 1848 
 and the rioting which followed it only a few months preceding 
 this great Diet, conditions which had most important and even 
 beneficent effects in the sphere of government, were attended by 
 the usual results of war and strife on the moral life of the people. 
 In the city of Hamburg at least one-tenth of the children reached 
 the age of fourteen years without knowing the alphabet. There 
 were capital cities in Germany in which half ol the children bom 
 were illegitimate. 
 
 The educated classes in embracing culture had abandoned 
 faith in revealed religion. The great philosophers had led men 
 to rely upon reason and to find in education the equivalent of 
 salvation. Pastors, as well as people, were rationalistic, so that it 
 becomes a thing worthy of note when Bismarck, attending Church 
 services at Frankfort, finds "the pastor not a particularly brilliant 
 man, but a believer," as he writes to his wife. The usual refuge of 
 the unbelieving pastor was in an ethical essay, devoid of energiz- 
 ing power. Supematuralism did not help matters much. Its God 
 was above the world, and not actively interested in it. Pietism had 
 a strong influence on individuals, but it had no genius for co- 
 hesiveness or organization, and was not adapted to produce co- 
 operation in religious work. 
 
 But there were also influences that had been making directly 
 for the work to which Wichern had called the Church. TJrlspor- 
 ger's "Christian Society" (1780) distributed religious publica- 
 tions, cared for orphans and other dependent children, and sought 
 to quicken spiritual life by concerted prayer and strict observance 
 of the Lord's Day. It included in its membership rich and poor, 
 high and low, and taught the value of voluntary association for 
 common need, and emphasized loyalty to the Church, while per- 
 mitting great variety of opinion among members. The Bible so- 
 cieties, of which the oldest in existence is the Canstein Bible In- 
 stitute (1783), in close connection with the Francke institutions 
 at Halle, began a more active distribution of the Word of God. 
 "As the Lutheran Eeformation began with a republication of the 
 Bible, so this revival of social beneficence was closely and casually 
 connected with the larger circulation of the inspiring book," says 
 a writer in the "American Journal of Sociology." The Sunday 
 School, revealing the ignorance of the children, and, through the 
 visitation of homes connected with it, the depraved lives of the 
 
514 CHURCH FEDERATION 
 
 multitudes, had much to do with the personal preparation of 
 Wichem to be the father of the Inner Mission, and was one of the 
 formative influences leading up to that work. 
 
 The invention of means of communication for deaf mutes; 
 the work of John Howard and of Elizabeth Fry for the better- 
 ment of prisoners; the improvement of the conditions surround- 
 ing the insane ; the impetus given to the establishment of schools 
 for saving neglected and abandoned children, by Pestalozzi (whose 
 lack of practical sagacity resulted in the failure of his immediate 
 efforts) ; by John Falk, with his society of the ''Friends in Need," 
 and his house of rescue at Weimar; and by Zeller and others, with 
 similar institutions; the work of women for the poor and sick, 
 led by Amalie Sieveking; all these and the movements like them 
 yielded important contributions to the Inner Mission. 
 
 Two other indispensable things came just on the eve of the 
 organization of the Inner Mission — the restoration of the diaconal 
 service of women, recognized in the Apostolic Church and re- 
 newed by Theodore Fliedner of Kaiserswerth, and the restoration 
 by Wichern himself of the male diaconate, or the lay brother- 
 hood, which also found its roots in the Apostolic days. 
 
 The Inner Mission, then, was not in its essence a new thing. 
 Its soul is as old as the Gospel of Christ, is the soul of that Gospel, 
 the spirit of ministering love. Its central conviction that sin is at 
 the root of every form of man's suffering, and that Christ is the 
 Saviour for all of earth's ills is certainly not new. Its conception 
 of the duty of Christian men to provide for the needs of the bodies 
 as well as for the wants of the souls of the wretched is a concep- 
 tion that at no time passed out of the thought of Christendom. 
 Its method of using the services of laymen in the ministry of 
 mercy is not more recent in origin than the days following closely 
 upon the outpouring of the Holy Ghost. Its emphasis upon reli- 
 gious education is older than Christianity itself. No one of these 
 things belongs to modern times. Each of them is a factor in the 
 work called the Inner Mission. And their combination, or totality, 
 in an organized and coordinated movement, forms the Inner Mis- 
 sion, which, in the words of Wichern is, "not this or that particu- 
 lar activity, but the combined work of the love begotten by faith 
 which seeks to bring about the external and internal renewal of 
 the masses within Christendom who have become subject to the 
 power and mastery of the manifold evils which spring directly or 
 indirectly from sin, and who are not reached, as for their Chris- 
 
INNER MISSION OF THE GERMAN CHURCHES 515 
 
 tian renewal they ought to be, by the established offices of the 
 Church." Reimpell has clearly indicated three sharply defined 
 points characteristic of Wichern's conception: "The Inner Mis- 
 sion is (1) mission (this constitutes its Christian, united, churchly 
 character); it is (2) inner mission (herein lies its social charac- 
 ter); it has (3) a special form of manifestation (recognizing the 
 universal priesthood, involving participation of the laity, and the 
 work of societies)." In view of these points the definition is 
 offered: "The Inner Mission is the work of the Church, wrought 
 through its living members, on the ground of the universal priest- 
 hood, for the spread of the Kingdom of God in the common life 
 of the people who outwardly belong to the Church." 
 
 There are three main currents, as another (Schaef er) expresses 
 it, which have flowed separately through the history of the 
 Church in all its principal periods, commingling, in the Inner 
 Mission, in a common stream of activity. First come the words 
 of mercy. In the early days of Christianity, when the love of the 
 disciples of the Master extorted the astonished admiration of the 
 heathen, such works assumed the simple forms of feeding the 
 hungry, caring for the sick, clothing the naked, sharing posses- 
 sions with those made destitute through the sword of persecu- 
 tion, etc. Later came a greater variety of provision for all diverse 
 forms of want; not only free food, clothiug, shoes, but free baths, 
 free bleeding, with the gift of a strengthening draught, free fuel, 
 innumerable hospitals, offering refuge to the sick and lep- 
 rous, as well as to aged and abandoned ones. A multitude of 
 religious orders gave themselves, often with amazing self-denial, 
 to such ministry to want. These things illumine the history of the 
 Church of the Middle Ages. Yet, beautiful as are these deeds of 
 mercy, they are aU isolated, disconnected, committed exclusively 
 to the hands of priests or monks, administered without reference 
 to the need and circumstances of the recipient, impelled by the 
 conviction that giving was in itself a meritorious act, and that 
 beggars were a praiseworthy, even a venerable, class of people. 
 Little wonder that poverty increased under these conditions. 
 
 The Reformation, along with its other fruits, brought a thor- 
 ough investigation into the Scriptural principles concerning riches 
 and poverty, beneficence and the taking of charity. There was an 
 earnest effort to provide for the supply of the necessities of life, 
 for the education of the poor and for the care of the sick. A 
 great number of associations and organizations were established. 
 
516 CHURCH FEDERATION 
 
 based on evangelical principles. Begging was forbidden. The ad- 
 ministration of the funds for the poor, contributed by the 
 Church, was largely committed to laymen. The trend was back 
 toward the practice of the ancient Church, the congregational 
 care for the needy. 
 
 The modem Inner Mission has a far more diversified work in 
 its ministry of mercy. To name only some of the many kinds of 
 misery it seeks to relieve requires no few words. Besides all that is 
 common to this with earlier periods, such as provision of food, 
 clothing, hospitals, there are day nurseries, orphan homes, institu- 
 tions providing manual training and teaching trades in the hours 
 when children, free from school and without restraint, would be 
 learning the lessons of the streets; Christian hospices, or inns, for 
 young men, young women, and for various classes of workers; 
 rescue homes for incorrigible children; homes for the blind, the 
 deaf and dumb, for idiots, for epileptics, for the crippled, the de- 
 formed, and the defective, particularly institutions for the mentally 
 sick. Add to these the associations or societies for the care of the 
 needy in time of pestilence or of war, and those which seek the 
 betterment of the poor, by securing improved dwellings, by labor 
 colonies, and by encouraging the investment of surplus earnings, 
 however small, in savings banks, and we have caught a glimpse of 
 an untold work of Christian helpfulness in active and manifold 
 operation. Let us remember, too, that these are not disconnected 
 efforts, not separate drops of refreshment, but a mighty stream of 
 mercy, an organized mission, bearing the imprint of Christian love 
 and appealing to the world as the expression of the spirit of the 
 merciful Christ, in His Church. 
 
 The second great current which has flowed into the stream of 
 the Inner Mission may be described as the free preaching of the 
 Word of God, in speech and print, by such as are indeed duly 
 authorized, but outside of the pastoral office. The springs of this 
 river also are found in the Apostolic days, and may be traced 
 through the whole history of the Church, although the very general 
 neglect of preaching in the Middle Ages was one of the sins of the 
 Church of Eome which had the most fatal consequences. The 
 Reformation not only restored preaching to its rightful place in 
 the public worship of the congregation, but opened the door to the 
 fuU and free proclamation of the Gospel, by word of mouth and by 
 the printed page. The Inner Mission, through Bible societies, 
 tracts and pamphlets, printed sermons, such as those of the famous 
 
INNER MliiSION OF THE GERMAN CHURCHES 517 
 
 Dr. Stoecker, of the City Mission of Berlin, whose weekly sermon is 
 distributed by the tens of thousands ; Christian public libraries and 
 colportage, besides the preaching of the Word by means of the living 
 voice, emphasizes its reliance in the last analysis upon the "Word 
 of God that liveth and abideth forever." To estimate the force of 
 this current it must be remembered that in every institution and 
 society of the Inner Mission the preaching and teaching of the 
 Word is daily and unceasingly employed. Not only in the various 
 institutions of mercy already referred to, but in the Sunday Schools, 
 the little children's schools, the societies for education, the Young 
 Peoples' societies, the societies for the spiritual care of those whose 
 work takes them from place to place, such as the bands of turf 
 diggers, of harvesters, of railroad employees, of laborers on the high- 
 ways, of canal boatmen, of those engaged on the vessels that navi- 
 gate the rivers, tho seamen's missions, the organizations that care 
 for and protect the interests of those who emigrate, the chaplains 
 and visitors to almshouses, and the like— all included in the Inner 
 Mission, the preaching and teaching of the Word of God lies at 
 the very centre of their activities. 
 
 There remains to be mentioned the third current of the Church's 
 life, which has entered into the Inner Mission. This may be de- 
 scribed as the effort at reform. The great Reformation in the six- 
 teenth century is an indication of this tendency in the Church in 
 the past. A later and less successful instance may be found in 
 Pietism, and the Inner Mission as a whole partakes of the same 
 spirit. Many of the specific departments of the Inner Mission 
 already referred to under another classification might be included 
 here, especially the rescue homes, and much of the preaching and 
 colportage work. But to these should be added certain agencies 
 directed almost exclusively at the reformation of classes of corrupt 
 and corrupting men and women. Here belong the multitude of 
 Magdaleniums, or refuges for fallen women, and the asylums for 
 inebriates. Here also must be named the organized efforts for the 
 spiritual care of the prisoners, and for all needed encouragement 
 and aid to them and to their families when the term of imprison- 
 ment is ended, that the new start may be wisely made. Shall we 
 not mention here, in addition, the agents of the Inner Mission who 
 at fifty-five principal railroad stations meet young women who must 
 travel alone and direct them to safe homes, to Churches and to 
 women's societies ? 
 
 And let it not be forgotten for a moment that these streams of 
 
518 CHURCH FEDERATION 
 
 Christian influence are not distinct, but united and commingled in 
 the one great river that we call the Inner Mission, the Church, per- 
 meated by the spirit of believing love, at work, to relieve, to guard, 
 to save its people, not overlooking any external or internal need 
 which Christian love can supply, "The Inner Mission is that move- 
 ment for reform in the Church of the twentieth century that seeks 
 to improve the inner condition of the Church by bringing the works 
 of mercy, as well as the free proclamation of the Gospel, into 
 organic and permanent connection with its life and making them 
 effective there." — Schaefer. 
 
 It is easy to understand that the desired results could not be 
 secured in this varied work unless the workers were inspired with a 
 true devotion rooted deeply in a spiritual life, and were, moreover, 
 equipped with training for their difficult and delicate tasks. 
 Wichern, who was the first to realize that it is not good for depraved 
 boys to be kept together in large numbers,, that the true method for 
 their betterment is to reproduce as closely as possible the divine 
 plan for the upbringing of children by giving them a family life, 
 with the surroundings of a Christian home, as he sought to put 
 this idea into practice was confronted immediately by the difficulty 
 of finding the right men to be placed at the head of each family 
 in his "group system." He met the problem by himself training 
 young men who were willing to devote their lives to the service of 
 Christ in the Inner Mission. Out of this beginning developed the 
 Brother House, in which these men are prepared for their work, 
 experience going hand in hand with instruction, and as the Inner 
 Mission grew one Brother House after another was established, until 
 now there are eighteen houses and over 2,600 "brothers." They 
 serve as house-fathers in institutions, and as lay preachers, teachers, 
 city and seamen's missionaries, overseers of labor colonies, etc. 
 
 Almost at the same time that Wichern was beginning the re- 
 newed diaconate of men Theodore Fliedner, at Kaiserswerth, led 
 by very similar circumstances while attempting to help fallen 
 women, restored the diaconate of women. The Mother House at 
 Kaiserswerth is the pattern after which all the sisterhoods of mercy 
 in the Protestant Churches to-day have been formed, and without 
 the work of these consecrated women, who are found in all parts 
 of the world, the Inner Mission could have accomplished far less 
 than has been done. There are now at least seventy-six Mother 
 Houses in the world, counting only those affiliated with the Kaisers- 
 werth Union of Mother Houses, and from them have gone out over 
 
INNER jU/,S,v70A' OF THE GERMAN CHURCHES 519 
 
 14.000 ''sisters,-' laboring on almost 6,000 "stations" all over the 
 world. 
 
 These deacons and deaconesses, with the many pastors directly 
 engaged in the Inner Mission and the great number of voluntary 
 helpers, constitute the working force of the world's greatest prax;- 
 tical agency for the rescue of the wandering. 
 
 The Inner Mission, then, has really a three-fold object. It seeks 
 to aid the family, the Church and the State. By distinctively 
 Christian methods and in a Christian spirit, as distinguished from 
 the methods and spirit that are merely philanthropic and himiani- 
 tarian, it attempts to help the fallen, the indifferent, the poor, the 
 sick and the neglected of every age and class, and to protect the 
 imperilled and save the abandoned. It finds in the gracious figure 
 of the God-Man its example and its inspiration; in His blessed 
 revelation of the Divine Love, its efficient means for reaching hearts 
 and renewing lives, and in His parable of the Great Supper, with 
 its injunction to the servants, "Go out quickly into the streets and 
 lanes of the eitj^ and bring in hither the poor and maimed and 
 blind and lame * * * go out into the highways and hedges 
 and constrain them to come in" (Luke 14:21-23), the Inner 
 Mission has its authoritative and comprehensive commission. 
 
 Note. — The most recent statistics procurable may be summarized as 
 follows : 
 
 There are connected with the Inner Mission of Germany 102 day 
 nurseries with places for 3,901 babies and 208 caretakers ; 2.700 Little 
 Children's Schools, with 187,817 pupils, under 3,251 teachers. Over 
 20,000 children were cared for and taught in the hours after school, 
 saved from the streets, in 332 refuges, under the care of 982 teachers 
 and assistants. In 251 orphans' homes 8,697 children were cared for by 
 371 workers. Besides this there are 140 societies for placing in Chris- 
 tian homes orphaned or neglected children. 
 
 There were 1.993 Young Men's Societies, with 103,787 members ; 3,049 
 Young Women's Societies, with 83,844 members; 163 industrial schools 
 for girls. 38 for the training of domestic servants, 89 homes for servant 
 girls. 35 Christian lodging houses for factory girls, and 11 for women 
 engaged as bookkeepers, stenographers, etc., 465 Christian inns, and at 
 42 ports seamen's missions have been established and emigrant houses 
 at the principal German ports. There are 329 reformatories after the 
 pattern of the "Rauhe Haus" ; 35 Magdalen homes, 24 labor colonies. 
 The Inner Mission controls 359 hospitals, with (1897) 157,145 patients 
 cared for by 2,349 nurses, and 375 homes for aged and infirm, with 
 7,077 inmates under 433 caretakers ; 9 institutions for cripples, 7 for the 
 insane, 33 for the feeble-minded and 9 for epileptics. There are 71 
 City Missions, with 433 workers, in all their diversified activity. 
 
520 CHURCH FEDERATION 
 
 The 9 priueiital German Bible Societies, with smaller local societies, 
 the 9 large tract societies, the 56 publishing houses, the 10,114 popular 
 circulating libraries, the 200 or more Christian papers for the general 
 public and the 50 periodicals devoted to Inner Mission subjects, together 
 with the weekly distribution of about 220,000 printed sermons, form an 
 antidote for the irreligious secular and socialistic press. 
 
 THE WORK OF EVANGELIZATION AMONG THE 
 NEGROES 
 
 The Rev. Bishop W. B. Derrick, D.D., LL.D. 
 
 Over forty years ago a fresh and invigorating breeze blew across 
 the nation, resurrecting from the wilderness of moral, mental, 
 Bocial, physical and spiritual wretchedness fully five million human 
 beings. The act which brought about this startling change was 
 performed by the man whose mortal remains are sleeping in the 
 sacred vault at Springfield, Abraham Lincoln, of precious memory. 
 It was then for the first time these five millions of people were 
 called to face the stern realities of life. Suddenly thrown out in 
 the world, they were naturally helpless, ignorant and poor. Yet in 
 this sad condition, having faith in God, they fixed their eyes on the 
 polar star of hope and , in the language of the Psalmist, cried out : 
 "Hope thou in the Lord, oh, my soul!" They were sick from the 
 soles of their feet to the crown of their head, as there was no sound- 
 ness in them, but wounds and putrefying sores, which were not 
 bound up, neither mollified with ointment. The Christian Churches 
 of America with haste ran to the relief, sending among these people 
 preachers and teachers who, in their efforts to relieve their helpless 
 condition, would cry aloud to them the precious promises of the 
 merciful Creator, "^Vhen thou passeth through the waters I will be 
 with thee, ajid through the rivers they shall not overflow thee, when 
 thou walkest through the fire thou shalt not be burned, neither shall 
 the flame kindle upon thee," 
 
 With this assurance the man of color entered upon his 
 voyage, allowing nothing to weaken his faith in the Word 
 of Grod, no abstruse and fanatical explanation of the Scripture 
 to bewilder his imagination. But with humility, charity and 
 
EVAN OE LIZ AT ION AMONG THE NEGROES 521 
 
 patience under the fiercest provocation, he has continued until this 
 day. In God he has and is still trusting, and he is ofttimes heard 
 to say : "The Lord will also be a refuge for the oppressed, and a 
 refuge in the times of trouble, and they that know Thy name will 
 put their trust in Thee, for Thou, Lord, hast not forsaken them 
 that seek Thee." It is with this hopefulness he has depended upon 
 the everlasting arms, showing that dependence is one of the laws 
 in the physical, social, moral and spiritual world. "I am the vine 
 and ye are the branches." Then, as such, there is nothing surer 
 than the omnipotent arms of Jesus, on which we can safely lean as 
 individuals, families, churches and nations. The colored man 
 during these forty years has advanced. This advancement must be 
 attributed to the evangelizing influences of the various Christian 
 denominations, chiefly Presbyterians, Congregational ists, Method- 
 ists, Baptists, Episcopalians, though divided in different divisions 
 and called by various names, such as Methodist North, Methodist 
 South; Pl'esb}i:erian North, Presbyterian South; Baptist North, 
 Baptist South; African Methodist, Zion Methodist; nevertheless, 
 they are the centres from which radiate the intellectual and relig- 
 ious influences by which the colored man is uplifted. We need no 
 stronger evidence to combat the enemies of religion as to the enlight- 
 ening, uplifting and cleansing benefits which accrue to the individ- 
 ual, people or nation which is brought under the power of the Word 
 of God. As is to be seen in the negro population of the country, 
 which once represented a people rising from death whose tomb 
 has been burst asunder by the strong arm of liberty, and in an almost 
 semi-conscious state hampered by the shackles of both limbs and 
 intellect, he has been made to walk erect through and by the power 
 of the Gospel. So much so that ancient and modem history fails 
 to chronicle so starthng a result. 
 
 The various denominations may be truthfully styled the 
 nurses which took these people into their arms and nour- 
 ished and cherished them until fully four millions are actual 
 suckling babes at the bosom of the Christian Church, and 
 there are other millions nominally so, for which we say: "Oh, 
 give thanks unto the Lord for His goodness, for His mercy endureth 
 forever. Let the Eedeemed of the Lord say so whom He hath 
 redeemed from the hands of the enemy, and gathered them out 
 of the lands from the East and from the West, from the North and 
 from the South." The question is often asked, where are the evi- 
 dences of the benefits accruing from the evangelizing efforts on the 
 
622 CHURCH FEDERATION 
 
 part of the various denominations among the negroes? We want 
 no stronger evidence than the words of the eloquent and learned 
 Bishop Galloway of the Methodist Episcopal Church South, who on 
 last Thursday in this hall pleaded so earnestly on behalf of a con- 
 tinuation of the efforts being put forth by the various Christian 
 denominations for the uplifting of the negro. 
 
 And may I be allowed to add in the same strain, the appeal to 
 you to dull the edge of your criticism, which is so often thrown at 
 the section which he leads as to the way they conceive and express 
 their ideas. I, too, would ask of you to dull the edge of your criti- 
 cism toward the negro as to his ignorance and certain deficiency 
 which he is deficient in, as the causes of these delinquencies which 
 are to be found among them are traceable. We would ask you to 
 discriminate between the good negro and the bad negro, as you 
 would between the good white man and the bad white man, between 
 the learned and refined negro and the ignorant and uncouth negro, 
 as you would between the learned and refined white man and the 
 ignorant and uncouth. For we sincerely believe that as in propor- 
 tion as the negro's ignorance disappears, so will the prejudice of the 
 white man disappear. 
 
 Another witness which testifies to the beneficial influences of 
 the evangelizing efl'orts of the Churches will be found in the Meth- 
 odist Episcopal Church official paper, published at Kansas City, 
 Missouri. Bishop E. E. Hoss, of the Methodist Episcopal Church 
 South, contributes an article to that journal in which he writes: 
 ''The influence of the schools and colleges of your Church in the 
 South has been wholly good. It may easily be seen in its effects 
 upon the character of the colored people in many ways. Let 
 nothing dismay you or stop you. Neither the opposition of narrow- 
 minded whites nor the indifference of unappreciative negroes should 
 cause you to doubt that you are doing what the Lord approves. 
 Knowledge is better than ignorance always. Instructed piety is 
 the salvation of the negro race." Now, this is strong evidence as 
 to the wonderful changes that are now going on in the evangelizing 
 efforts of the whole nation, for Bishop Hoss, as well as Bishop 
 Galloway, is a distinguished representative of the Methodist Church 
 South, which separated on the question of slavery from the Metho- 
 dist Church North nearly fifty years ago. Still further testimonv. 
 The Corresponding Secretary of Education of the Church South,. 
 Dr. J. D. Hammond, in his Eleventh Annual Eeport, says: "We 
 make no war on social equality ; our war is rather on social unity. 
 
EVASGELlZATIOy AMOXG THE yEGROES 523 
 
 We encourage the negro to bring up his social standard as near as 
 possible to that maintained by his white neighbor, and if he should 
 equal or even surpass this we should be the first to rejoice with him, 
 and, while we admit the great value of industrial training for the 
 negro, we at the same time believe that the higher college and uni- 
 versity training is of still greater value in the present state of his 
 development, because his advancement cannot be secured without 
 competent leadership from its own midst." 
 
 By this you will see the drift of public opinion as to the possi- 
 bility in the coming years of the negro securing a place in the 
 Church, as well as in the republic of letters, for which he is fitted. 
 The Methodist Episcopal Church has for his training the theo- 
 logical schools in Gammon and Drew ; the Presbyterian has its Lin- 
 coln University; the Congregationalist, its Straight; the Baptist, 
 Spellman; the Zion Methodist, Livingstone; the Episcopalian, 
 King's Hall, and the African Methodist, Wilberforce University. 
 These schools are having among their faculties some of the brightest 
 intellects belonging to the negro race, such as Bowen, Scarboro, 
 Atkins, Weaver, Tunnell and Jones. The beneficial results, I re-- 
 peat, are to be seen in the capabilities of the negro to grapple with 
 the spirit of the age, both in Church and State. It will not be out 
 of place to give the following figures, showing what the negro has 
 been able to do through the sanctified influence of the Church. He 
 is having in school fully two million children (public schools) ; 
 there are 45,000 students in the higher institutions ; 30,000 teachers ; 
 contributing thirteen million dollars to the cause of education; 
 acquiring property as follows : Forty millions in Church property, 
 fifteen millions in schools, 450 millions in homes, 335 millions in 
 farms, and 165 millions in personal property. 
 
 The teachers of the race who are qualified by education and 
 character are not only teaching the masses how to get ready to 
 die; they are energetically at work teaching how to live cor- 
 rectly in this present time, by the adapting of one's self to his 
 environments. Not only to have adaptability, but stability also; 
 as water has adaptability and will take the shape of whatever vessel 
 it is put into, it will become anything, .but stays nothing. The 
 teacher wants them to be plaster of paris, for it retains its shape. 
 So the negro has proved his adaptability in assimilating the 
 civilization of the American nation, hut we are still more anxious 
 for him to prove his stability in retaining it without any pressure 
 from outside. 
 
524 CHURCH FEDERATION 
 
 N'ow, to do this we are trying to impress upon his mind that it 
 must be done by mental and spiritual powers, as in all our animal 
 characteristics we are surpassed by the lower order, as no greatness 
 of attainments in animal qualities determines manhood. When 
 Stephen was stoned those who stoned him saw only a man sinking 
 down in death, but Stephen looked up and exclaimed, "I see Jesus." 
 So must we try to impress upon the hearts and minds of the coming 
 generation that they must see more than business, wealth, opportu- 
 nity, power and conquest; that they must see the spiritual reality 
 behind the visible form, and when we get to this point we will have 
 Christ in this life and the life which is to come. 
 
 And now, who knows but that the Western world is to be the 
 theatre in which the final drama of the three boys shall be played ? 
 And New York, metropolis of the Western Hemisphere, the stage 
 upon which the different acts of the drama are to be performed; 
 New York, great in commerce, great in wealth, great in learning, 
 great in social contact; yet still greater in religious endeavor, as is 
 now seen in this wonderful assemblage, where fully eighteen million 
 souls are represented through thirty evangelistic denominations. 
 Though different in doctrinal ideas, nevertheless, they are one in 
 Christ Jesus, the Lord. Thus indicating Shem, Ham, Japhet. 
 Shem, who went eastward establishing systems of religion, dynasties 
 and b'ngdoms ; Japhet, going northward instituting literature, for- 
 mulating treaties on civil government, science, commerce and art; 
 Ham, going south and westward erecting pyramids symbolizing 
 exaltness and durability of their thought, thereby opening the foun- 
 tain from which has flown the mighty ocean into the public of 
 letters, starting from the alphabet. Thus, we repeat that the three 
 boys shall meet again, not as master and slave, but as men and 
 equals. 
 
 Then shall the truth be told before the bar of enlightened public 
 opinion of the various nationalities of the world, congregated as we 
 are to-day. The inventive and philosophical German; the witty, 
 eloquent and industrious Irishman; the trafficking, cunning Jew; 
 the polite, fashionable and colorless Frenchman ; the liberty loving, 
 aggressive. God-fearing Englishman; the learned and granite- 
 minded, inflexible Scotchman; the musical, artistic and wandering 
 Italian; the brave, modest, olive-eyed Japanese; the pagan China- 
 man; the unconquered Indian; last, but not least, the patient, de- 
 vout, forgiving. Christian negro. They shall all meet as one at 
 the throne of heavenly grace. 
 
INTERDENOMINATIONAL EVANGELISTIC WORK 
 
 The Rev. J. Wilbur Chapman, D.D. 
 
 If the Church should maintain the position which in the plan 
 and purpose of God she was ever meant to hold, special evangelistic 
 meetings would be unnecessary. I doubt not but that it is true 
 that an evangelistic campaign is in a sense a rebuke to the Church 
 as the representative of Jesus Christ on earth, but since we are 
 all human, easily tempted and liable to err, and therefore sadly fail 
 in fulfiling the purposes and will of the great Head of the Church, 
 it is essential that every means should be used to recover the ground 
 lost because of our failure, and to have restored unto us the joy 
 of our salvation. The character of the evangelistic service to be 
 held must therefore be determined upon, and the question to be 
 decided is. Shall these meetings be denominational or interdenomi- 
 national ? 
 
 One does not require very much experience to realize that it 
 is vastly easier to make Christians of the unconverted than to man- 
 ufacture Presbyterians or Methodists or Baptists. It is almost 
 universally true that at the time of conversion the question of 
 denominational preference does not enter into the thought of the 
 one accepting Jesus Christ. 
 
 That which saves the sinner is the common property and uni- 
 versal belief of all evangelical denominations. The denominational 
 preference is as a rule an expression of a choice as to form of wor- 
 ship or the interpretation and explanation of a doctrine. In the 
 book which was given some Kttle time ago to the world, entitled 
 "Hiram Goff's Religion," the eccentric shoemaker was represented 
 as saying: "Denominationalism is valuable, but it is not every- 
 thing. If you lose the Christ in the Church and simply hold to 
 the denomination you have very little left; but if you lose the de- 
 nominational mark and hold to the Christ, which is the heart of 
 the Church, you have lost very little." That which saves the sin- 
 ner is the gift of God and is eternal life, and on the bestowal of 
 this gift no denomination has a copyright or a monopoly. Since 
 it is true, therefore, that with the one who has just accepted Christ 
 the particular denomination is rarely considered, it would seem to 
 be true that interdenominational work would the more effectually 
 
526 CHURCH FEDERATION 
 
 appeal to the masses of people out of sjTnpathy with the Church 
 of Jesus Christ. 
 
 THE NEED. 
 
 In a financial paper published in the West the following sig- 
 nificant statement was recently published: "The greatest need of 
 America to-day is not an enlarged navy, nor an increased standing 
 army, nor protection of the tariff, nor the impartation of new life 
 to the American industries, but a revival of old-fashioned piety, 
 that sort of piety which in other days made the head of the house- 
 hold take time enough in the morning to call his family and his 
 household about him for prayer and led him to give up his work 
 a little bit earlier on Thursday evening in order that those about 
 him might have the privilege of attending the mid-week services 
 of the Church." It is, alas, too true that family religion is almost 
 a thing of the past in certain quarters, and when this is true the 
 nation is in danger. Nothing could restore the home to its former 
 position of power like a great revival of religion. A revival is also 
 needed in the business life of the country. The recent evidences 
 of greed and graft, the remarkable exposure of dishonesty in high 
 places, all indicate that abnost more than ever before we need a 
 gracious outpouring of the Holy Spirit of God. 
 
 THE REVIVAL HERE. 
 
 I have been in the habit of saying until recently that we were 
 soon to be visited in this country with a great awakening. I have 
 now changed my statement and believe that the American revival 
 is now on. It is manifesting itself in such an influence as flows 
 forth from the White House, and from the Executive Mansions in 
 States like Indiana and Missouri, and from those who have in 
 charge city governments like the cities of Minneapolis and Phila- 
 delphia. It is manifesting itself in the quickened consciences of 
 the American people. 
 
 Governor Folk of Missouri recently made use of the follow- 
 ing significant expression: 
 
 The next few years will be distinguished as the time in which in- 
 dustrial problems are settled, the reign of special privileges brought to 
 an end. the doctrine of equal rights fixed in national policies and in the 
 conscience of mankind. 
 
 The revolt from political oppression is rearing its head in city after 
 city and State after State. A civic regeneration is going on all over the 
 land. The elections of last week were but the taking of the first breast- 
 works of the opposition. The fight will go on with unceasing vigor, and 
 the time will i\ever come when the people can rest on their arms in idleness. 
 
INTERDENOMINATIONAL EVANGELISTIC WORK 527 
 
 And, last but not least, it is manifested in the fact that Churches 
 everywhere are being aroused to the fact that the unsaved are not 
 indifferent to the Gospel and may be won in great numbers to 
 Christ if only approached in the proper way. We may have as 
 much of this revival as we wish. It is ours for the claiming. 
 
 THE PROBLEM SOLVED. 
 Denominational evangelistic campaigns fail of the very greatest 
 results for the following reasons : 
 
 First. No single church is able to arrest the attention of the 
 city, and the chief value of the great campaign is the creation of 
 an atmosphere. The majority of ministers know that their work 
 is difficult because there seems to be an insurmountable barrier 
 between them and the unsaved. To have this barrier removed makes 
 the work easy. A great interdenominational campaign compels 
 thoughtful men everywhere to stop and think, and even the care- 
 less and indifferent are arrested. 
 
 Second. It is not possible in a denominational campaign to 
 direct the entire force of the Church. If the work is progressing 
 in a Presbyterian body the Methodists and Baptists may have their 
 attention diverted by social duties which would prevent their giving 
 their heartiest sympathy to the work in progress. It is only when 
 the entire Church forgets the world and the things of the world 
 that the work is effective. 
 
 Third. A denominational campaign is ofttimes calculated to 
 arouse prejudice. So long as the unsaved feel that we are attempt- 
 ing to win them to our particular Church they are disposed to 
 be indifferent. When they realize that our first and principal aim 
 is to win them to Christ they cannot but be impressed. 
 
 PROGRESS. 
 
 I have had an experience recently myself which indicates that 
 the bond of sympathy and union between the Churches is growing 
 rapidly. I have within the past few weeks received from the Bishop 
 of an Episcopal diocese an invitation to preach in an Episcopal 
 church. I was graciously received by the Episcopal ministers, 
 and without vestments of any sort stood in the Episcopal pulpit 
 to preach the Gospel. At the close of my message a special prayer 
 was offered for Church unity, and as I left the church the great 
 audience was singing, "Blest Be the Tie That Binds Our Hearts in 
 Christian Love." 
 
528 CHURCH FEDERATION 
 
 I heard some time ago a story which aptly illustrates the sort 
 of an evangelistic campaign for which I am now contending. Out 
 on one of the great wheat farms of the West a little child wandered 
 away and was lost for a day and a night. The parents and em- 
 ployes on the farm sought the child without success. After a 
 while it was suggested that the neighbors and people from the 
 nearby town should come together and unitedly search, and they 
 did it in this fashion. They stood in a solid line stretching out at 
 arm's length until the company of people was long enough to 
 almost reach across the field, and then as a solid army they moved 
 through the wheat until at last there was a cry from one who had 
 found the little one nearer dead than alive, and carried hiTn back 
 to the house. It lingered for the night and then passed away, djdng 
 as a result of its awful experience. The only way in which I would 
 change the illustration is this: That we who move forward as a 
 solid army representing all the denominations vidll actually find 
 those who are dead in sin, but we have the secret of life eternal, 
 and under the power of the message we bring the dead may live. 
 
 EVANGELISM THE HOPE OF THE CHURCHES 
 
 The Rev. Newell Dwight Hillis, D.D. 
 
 All things in Jesus' life converged toward one hour — ^that hour 
 on Mount Olivet, when He pointed to the towns and cities lying in 
 the plain beneath, and bade His disciples go forth to spread the 
 evangel of God's love. For three and thirty years He labored to 
 achieve the evangel. Every step of the way from Bethlehem to Cal- 
 vary and the open sepulcher marched toward Olivet, when the re- 
 demptive message should be made ready. His earliest, latest, pro- 
 foimdest, last thought was the evangel of God's love. Great was 
 His body of teaching, that explained the evangel; wondrous His 
 sinless life — it illustrated the evangel. Divine His sacrificial death 
 — it lent eflBcacy to the evangel. He promised to His disciple band 
 the Comforter, to interpret the evangel. But once all things were 
 ready, and world evangel was complete. He committed it into the 
 hands of His apostles, to be spread everywhere. And from that 
 hour the test of every man and institution whatsoever was power 
 
EVANGELIi^M THE HOPE OF THE CHURCHES 52© 
 
 to spread the evangel and propagate Christ's ideals. Wisdom is 
 usefid, if it enforces the evangel ; gold is useful if it supports the 
 evangel; eloquence is good if it becomes wings and feet for the 
 evangel. 
 
 Setting forth from Olivet, His evangel journeys like a beautiful 
 summer and civilization, from continent to continent, and clime to 
 cKme. Christ's evangel is leaven that becomes a loaf, a seed that 
 enlarges into a shock, a spring that widens into a river, a sun that 
 hurls its beams out into every comer of the dark world. Every 
 Church is to be a teaching centre for its disciple band, but every 
 Church is also to be a centre from which the evangel is spread. The 
 decay of the evangelistic spirit in the minister or the people is a 
 searching criticism of those who profess His faith, just as a declin- 
 ing audience is a deadly criticism of the sermon. In the centre of 
 the grain of wheat is a golden spot that is at once the seed germ 
 and the world's food. So at the centre of this divine book our 
 sacraments and the Church's institutions is a golden heart — the 
 evangel of God's love to sinful men. 
 
 THE RETURN OF THE WORKING PEOPLE. 
 
 More wonderful than all else is the eagerness with which the 
 common people listen to the evangel of love. Ten years ago a man 
 could get an audience by the lecture or the popular address. Biog- 
 raphy, historical themes, the romance of heroes, social problems, 
 would draw people to a common centre to hear an exposition of 
 literary truth or social truth. But suddenly all is changed. A new 
 spiritual warmth has crept into the air. Go where you will now, 
 vou can get an audience of the common people on any day in the 
 week, on almost any hour of the day, in theatre or church, on street 
 corner or in park. During the last eight months I have preached, 
 out of doors, I suppose over fifty times. Sometimes from a plat- 
 form in a park, many times in the grove and Chautauqua. At noon 
 in theatres, again and again at night in the opera house, a score of 
 times to working men, at the dinner hour. I have seen five hundred 
 men give up twenty-five minutes of their noon hour to gather 
 around a wagon to listen to a discussion of the importance of Sun- 
 day, of the duty of educating their children, on temperance, on 
 patriotism, on righting one's record, and becoming friends with 
 God. On conscience, on how God forgives sin, on living above 
 poverty and trouble, on forgiveness of one's enemies, on the father- 
 hood of God, on what Christ may be to a working man. On im- 
 
530 CHURCH FEDERATION 
 
 mortality, and the hope that if a man who has made a failure of 
 life, and has repented of his sins, and been forgiven of God, may 
 retrieve himself beyond. 
 
 Standing in a cart a while ago, at the noon hour, I told a group 
 of several hundred workingmen to go on smoking while I was 
 speaking. Do you say that these men are not interested in the 
 great themes of God and the soul? I answer, that before my 
 twenty-five minutes' address was complete the pipes had all gone 
 out. And when I was through I saw from two to four hundred 
 men reach for a match, scratch it on the thigh, and light their 
 pipes, while they stood and discussed, and talked for a few minutes 
 before hastening back to their work. Why, in Brooklyn, there are 
 fifteen shop meetings at the noon hour where the men give half of 
 their hour to a study of the life of Christ, and there are from fifty 
 to three hundred men in a class. In Cleveland these noon shop 
 meetings in one week included 20,000 men. And this movement is 
 spreading over the entire country. The hope of the land is in our 
 working classes, in the boys in our villages, on the farms and the 
 working people in our factories. With himgry hearts the people 
 are ready to listen to the old and ever new evangel. Oh, it is a 
 wonderful moment in the histor}^ of the Christian Church. Strategic 
 the union of events in the apostolic age, when society was ripe for 
 the new message ! Marvelous the plasticity of the age of Cromwell 
 and Hampden ! Plastic the people under the stroke of Wesley and 
 Whitfield, but never in all history have the common people been 
 more responsive, more plastic, more eager for guidance. The 
 Churches, they think, are for those who are already members, and 
 the pews are all taken. But happy are those who go out into the 
 highways, to the unchurched multitudes, to be bread for their hun- 
 ger, light for their darkness, to be life for those who are in the 
 shadow of death. 
 
 WHAT THE FEDERATION CAN DO TO PROMOTE THE EVANGELIS- 
 TIC MOVEMENT. 
 
 Now comes the question, what this great Federation, represent- 
 ing eighteen millions of disciples, can do for a world-wide move- 
 ment. One thing, plainly, we can do — each preacher can return 
 to his own church, determined not to give up his Simday night 
 service, along the old lines. A good sermon in the morning writes 
 a message on the hearer's mind; it ought to remain on the tablets 
 of memory throughout the week, as a mother principle. To preach 
 
EVANGELISM THE HOPE OF THE CHURCHES 531 
 
 another to the same man in the evening is to wipe off the inscrip- 
 tion of the morning, and put another on the blackboard of memory. 
 Perhaps what with the morning service and the Bible schools, or 
 the family church, the evening service is unnecessary for the 
 regular members. That ought to leave the preacher free for his 
 evangelistic work and the active propaganda. Let him go with his 
 best workers to the theatre, in the heart of the factory town, and 
 call the people in. And there let him tell the great story, that this 
 is our Father's house, and that God's face is light and His name is 
 love; that this is a moral universe, that to sin is folly and death, 
 that to seek pleasure by passion or disobedience to God is as irra- 
 tional as to try to satisfy hunger by eating redhot coals, or to 
 satisfy thirst by drinking scalding water. 
 
 That the solution of all these vexed problems that give us 
 trampled cornfields and bloody streets is in the Golden Eule, the 
 spirit of good will and obedience to the laws of God. Why, these 
 forty closed theatres on Sunday afternoon and Sunday night are 
 challenges to the preachers of New York. And mark one word — 
 last Sunday night a great theatre was opened for a play, for the 
 first time. The manager kept within the law by not raising or 
 lowering his curtain. His plea was that there were 1,000,000 
 people in New York who had nowhere to go in the cold months of 
 the winter. Now either we can go into these theatres on Sunday 
 nights and reach the people, or we vsdll find within ten years that 
 Sunday night will be a theatre night in practically every city from 
 New York to San Francisco. In the eighteenth century, when the 
 country people were unreached, God raised up Wesley in England, 
 to reach them by open air preaching. In the nineteenth century 
 God raised up General Booth to reach the submerged classes in the 
 great cities. Now the hour has come, in a country where open air 
 preaching is impossible for eight months in the year, for some new 
 apostle of evangelism to rise up and organize a new denomination ! 
 To utilize all the theatres of the country in the great cities and the 
 small factory towns for evangelistic preaching on Sunday evenings 
 and Sunday afternoons. If we are going to keep the Sunday in 
 American life we must use the Sunday. What folly for the Church 
 to be in full retreat before the downtown masses and marching 
 ever toward the suburbs ! What folly for men to raise $200,000 to 
 build a new church away uptown, a church that shall be open 
 only on Sunday, and closed during all the week, when forty theatres 
 are open during all the week and closed on Sunday ! I have found 
 
532 CHURCH FEDERATION 
 
 that the people, assembled in these meetings, by their offerings 
 support the movement. 
 
 My young brother, with your great audience in the morning 
 and your Bible school in the afternoon, stop breaking your heart 
 over a small Sunday night audience ! Get out your knife and cut 
 the red tape. With courage launch out into the deep. Tell your 
 deacons and elders to go to bed and sleep there, instead of in 
 church. Give yourselves to the people, in sympathy and compas- 
 sion, and an abandon of service. Lecture and support yourself! 
 Pour your life blood out in unstinted tides, and leave the issue with 
 God and the common people. Know that the people will never 
 betray any confidence reposed in them. You have come to the 
 Kingdom in one of the greatest moments in the history of the 
 Church and the history of the world. Don't be afraid of new 
 methods in evangelistic work. Everything else in society has 
 changed, excepting the routine of the Church. Having traveled in 
 palace cars for thirty years, it is about time that we clergymen 
 climbed down out of our old ox-carts and met the new times with 
 the new methods. God hath set before us an open door and we 
 must enter it. 
 
 A FOKWARD MOVEMENT FOR ALL THE ENGLISH-SPEAKING 
 PEOPLES. 
 
 It is also to be hoped that our American Churches will unite 
 with our English brethren in their plans for an eight days' mission, 
 some time next spring or summer. The great leaders of the old 
 motherland are planning for meetings that shall be held in every 
 cathedral and church and chapel and hall in England, for meet- 
 ings in the parks in the afternoon, and meetings at the corners of 
 the streets at night — meetings at which educators, editors, jurists, 
 statesmen, preachers, all who are interested in the things of the 
 soul, and who believe that in a moral universe you can have a 
 great nation only by making great individuals — all these are to 
 unite. Now, when the full announcements of their plans are made, 
 can the leaders of the religious world in America do anything 
 better than to recommend to all our Churches a recognition of that 
 week? What if for eight days our pastors should leave their great 
 churches and go out through the cities speaking on the great 
 themes of the day? Suppose that on one day every man in the 
 city was made to think about the importance of the Sunday as the 
 soul's library day, its brooding day, its day for the ideals, in that 
 
EVANGELISM THE HOPE OF THE CHURCHES 533 
 
 the very springs of poetry, and invention, and eloquence, and 
 liberty, and inspiration are threatened, if it be turned into a day 
 of pleasure and physical exercise, until all the people become mere 
 pleasure getters, dollar chasers, and breeders of more dollar chasers 
 — until the visions die out into the light of a common dead day. 
 
 ^^^at if we discussed the importance of parents nurturing the 
 great religious ideals in their children, emphasizing the fact that 
 the world's noblest souls, the poets and reformers and scholars and 
 statesmen have been reared, line by line and precept upon precept. 
 What if for one day every merchant and politician and grafter, and 
 man who has betrayed his ideals in his haste to get rich, were to 
 find that the whole city was thinking about the testimony of that 
 rugged old hero, who said : "1 have seen the wicked flourish like a 
 green bay tree, and when a few years had passed, I looked toward 
 his house, and lo, he was not ; for the memory of the wicked shall 
 rot." What if for one day we told the common people the old story 
 of the pity of Christ, of His compassion to the poor, and made 
 them see that Christianity is simply a great, dear Person, standing 
 with outstretched hands. Our political leaders would know how 
 to handle a week like this ! They are not afraid of excitement or 
 large movements. 
 
 AN APPEAL TO PASTORS. 
 
 In this critical hour, the one duty is for heart searching. Per- 
 haps the time has come for us all to make a fundamental change 
 in our methods. For some years, as preachers, we have been in 
 the critical era. Our spirit has been the analytic spirit. Becoming 
 apologists, we have argued, exhibited proofs, Christianity has been 
 in a crucible. But now that the Higher Criticism has passed, the 
 great essentials of religion have come out with no smell of fire on 
 the garments. The Bible is literature, but the Bible is full of life 
 — divine life. As never before it is a two-edged sword, that burns 
 while it cuts. But some have been mere teachers and historians 
 and lecturers so long that they have over-emphasized the method. 
 Now comes the hour for the evangel, and the spreading of the 
 evangel. Christianity has won out all along the line. We have an 
 evangel of God's love, we know the reasons why we have it; we 
 know what it is worth; we are no longer on the defensive; and 
 lifted up on this Olivet, the old, sweet words are heard : "Go ye out 
 into all the world and spread the evangel." And it is the evangel- 
 istic note that is to save our preaching ; a passion for Jesus Christ, 
 
534 CHURCH FEDERATION 
 
 and a passion for men were the characteristics of the apostles and 
 of Paul. Passion is the one thing that is left to the preacher. 
 
 The press sows the land with wisdom, and the preacher has 
 ceased to be the only teacher. The magazines publish universal 
 information; the preacher has ceased to be the only instructor. 
 The scholars are here to write the essays, the poets are here to write 
 the songs, the novelists are here portraying reform and putting 
 life in philanthropy, but there is one thing that libraries, and 
 books, and magazines, and essays cannot give — passion. Jesus 
 found religion a system of morals; He left it a holy hunger and 
 passion for God. He found religion a thing of self-culture; He 
 left a flaming heart. He found a system of Judaistic rules, like 
 unto a musical score of Handel. He left religion a hallelujah 
 chorus, glorious in prayer and life. The sermon must cease to be 
 an essay with a subject, the sermon must be a theme with an object. 
 The minister must cease to read what gives him culture and think 
 of what can save broken-hearted and sinful men. They tell us there 
 are a million folk in the palaces and hovels of this city that never 
 cross the threshold of a Church — Catholic or Protestant — and forty 
 millions in the land. Verily the Church is encamped on the edge 
 of a dark continent of worldliness and selfishness and pleasure and 
 sin. Through the air comes the old sweet searching command, 
 shivering through us like a trumpet call, "Oh, to die for men's 
 souls ! And live to win their lives ! Here and now let us forswear 
 ease." Ease will come yonder. Here and now let us perchance 
 postpone culture — there will be time for that there. One passion 
 ours — to spread the evangel. One purpose — to gather our multi- 
 tude in out of the wilderness and lead them toward the shining 
 citJ^ Enough for us that for the broken-hearted and the sinful we 
 have shown the path' that leads to the Christ, who is indeed the 
 heart of Christianity and religion — a great, dear Person, standing 
 with outstretched hands. 
 
A UNITED CHURCH AND THE NATIONAL 
 LIFE 
 
THE POPULAR CONSCIENCE 
 
 The Hon. Peter S. Grosscup 
 
 Mr. Chairman, Ladies and Gentlemen : 
 
 I know of no word, no sentence, no entire language large enough, 
 and plastic enough, to put fully before your minds all that lies 
 embodied in the phrase. The National Life. The side of that life, 
 perhaps, that comes first to mind, is the political side — the majestic 
 procession of political development that out of scattered local 
 authorities has built up on this continent a massive central 
 authority; that out of races poured in from every quarter of the 
 globe has created a distinctly new race of people ; and that from a 
 little republican experiment, lost sight of almost in the remoteness 
 of a new and faraway hemisphere, has created a nation great 
 among nations — one of the three or four great nations of the earth. 
 
 The emblem of the nation's life is the flag. Established first 
 along this eastern rim of the continent, the flag now floats over soil 
 belonging to the Eepublic half way around the earth. At the 
 moment that the morning sun, rising out of the Atlantic, begins to 
 pour its rays into the national colors that stand guard over the 
 Atlantic, the afternoon sun is still lighting up our colors in the far 
 Pacific, some portion of the Eepublic at every moment of the day 
 being under the full light of the great orb of light on its way to the 
 meridian. 
 
 But interesting as our territorial development is, our constitu- 
 tional development is still more interesting. To say of us that we 
 are a self-governed people is an old phrase. To say that we are a 
 self-developed people is accepted usually as meaning that without 
 much aid from the outside world we have originated and developed 
 the material side of our national life. But when history comes to 
 be finally written it will be disclosed that in a much deeper sense 
 we have been self-governed and self-developed — the evolution of a 
 strong, unified nation out of liberty loving, independent commu- 
 nities, the massing of power without taking anything from liberty. 
 The theme of that story will be this : That beginning with liberty 
 rescued from power — the rights of the individual man rescued from 
 government massed into tyranny — ^those rights have been remassed 
 into a government so liberal that the liberty and strength of each 
 
 537 
 
638 CHURCH FEDERATION 
 
 individual is unhampered, and so powerful that behind each indi- 
 vidual is the weight of the nation's strength — individual opportu- 
 nity backed by the nation as a whole. 
 
 Commingled with this political life is the nation's commercial 
 and industrial life. Some one has said that were the people of the 
 earth to sell to the people of some other planet all that has been 
 accumulated during the life of mankind and at the money value 
 now set by mankind upon such accumulations, the sum realized, 
 if laid out in living on our present scale, would be spent and gone 
 in less than three years — the race left after that brief holiday to 
 begin all over again, with nothing to start upon. The calculation 
 reveals why the interest in the struggle for livelihood is the pre- 
 dominant interest. As a race we are not, economically speaking, on 
 solid ground. We are in a craft. Down stream lies famine; up 
 stream plenty. But to get up stream, to remain even where we 
 are, requires that our strength be put to the oars. Commerce and 
 industry of every kind are the oars that keep us from drifting down 
 stream. 
 
 Thirty-six millions of our people look to the workshop for 
 bread. To them, at least, the possessing thought is looms, and 
 shafts, and wheels; the subterranean tunnels through which the 
 coal and ore, laid aside by nature, are transposed to the uses of 
 men; the great furnaces and sheds in which the transformation is 
 completed; the great stacks that kindle new lights in the sky at 
 night; the straggling tenements that, along river and mountain, 
 crouch close to these lights ; the economic order of things that holds 
 these thirty-six millions to the rest of the world; and, acuter per- 
 haps than all other thought, the attitude that the rest of the world 
 takes toward them. 
 
 Millions more look for bread to the railroads, to the flashing 
 signals, the changing switches, the flying trains. Millions more to 
 the great ships that, in every port of the world, amid the flags of 
 the other nations, are planting the commercial flag of America ; and 
 to the little craft that away out upon the submerged banks fading 
 into the mist gather cargoes that are to add to the food supply of 
 the nation. Millions more look to the counting house, to the mer- 
 cantile establishment. Millions are in the country, canopied by 
 the sky, set apart by circling hills and green woods — stage scenes 
 all their own — from the rest of mankind, while occupied in getting 
 from meadow and grain field all that meadow and grain field can 
 give. But in this industrial and commercial life, as in the nation's 
 
THE POPULAR CO^i SCIENCE 539 
 
 political life, the process of massing is going on— individual ener- 
 gies massing into a united power. And here, too, as in the nation's 
 political life, the time is coming when the massed energies will be 
 wielded so as to take nothing from the man, but to put behind him 
 — behind the independence and opportunity of each individual 
 man — the weight and momentum that honest concentration gives. 
 
 Commingled with the nation's political, commercial and indus- 
 trial life is what may be called the benevolent side of the nation's 
 life. Nowhere else, and at no previous time, has so much been pro- 
 vided for the help of others, or so well provided. The school, the 
 college, the university, are the thought of people for the education 
 of other people. The hospital is the thought of people for the alle- 
 viation of suffering of other people. The asylum is the thought 
 of people for the infirmities of other people. Wherever a tower 
 stands out from the slums, or a spire shoots up from some grove, 
 the hiLman impulse thus marked is an impulse for others. And 
 here, too, the process of concentration is in motion — the enlight- 
 ened process that, giving full play to the individual love for others, 
 allies that love with the whole movement that is going on— that 
 benevolence may not waste itself in overlapping or leave waste 
 places that by proper concentration might have been supplied out 
 of the abundance at hand. 
 
 Another side that cannot be overlooked in any review of the 
 nation's life is what may be called the nation's domestic side — the 
 breaking up, when the sun has gone down, of all the great common 
 concerns in which men are woven as threads in a common cloth into 
 nearly twenty million separate and independent concerns called 
 Home. Walk out some evening after sunset, through some quiet 
 street or along a country road; note here and there a light come 
 out, emblem that within that window an independent people are 
 living their independent home life ; bring to mind that all over this 
 land lights like this are coming out from other windows, emblems 
 of other independent people living their independent home lives; 
 bring to mind that though the lights shine far and wide, twinkling 
 like scattered stars over the great plains of the West, there is no 
 home so remote that unto itself it is not sufficient; and though 
 the lights shine thick in town or city street, there is no home 
 that is not remote enough that it is not in the highest measure 
 independent of all others ; put this picture before your mind, and 
 some impression will have come to you of the space filled in the 
 nation's life by these millions of little republics, into which the life 
 
510 CHURCH FEDERATION 
 
 of the greater republic every evening dissolves, and on whose foun- 
 dations the security of the greater republic at all time rests. 
 
 But here, too, although the possessing thought is the individual 
 home, there is at work the modern process that draws individual 
 entities into common action. No longer is the fruit laid upon our 
 breakfast table brought from our own gardens; it is brought, in 
 common with that which goes upon every other breakfast table, 
 from the gardens of the earth. It is a massing of our energies 
 that lays upon our table each day the thought of the world; that 
 puts each house in the land within speaking distance of every other 
 house ; that moves as by common fm pulse every fireside the country 
 over, flashing around its circle the joy or the catastrophe that has 
 come the earth over into the hearts of men. 
 
 But why continue to epitomize. Could we mount to some high 
 ground, whence this broadened vision and sharpened insight could 
 be surveyed, the whole vast scene; could we compass our political 
 dominion that, circling the globe upon an unbroken band of sun- 
 light, is developing the still greater underlying purpose for which 
 it was instituted ; could we take in the great industries the countr}- 
 over, every industry in action, feeling their throb on the minds and 
 hearts of the millions to which those industries are the world; 
 could the farms be unrolled as on a map and the heart of the farmer 
 photograpTied l^efore our eyes; could we witness at one glance the 
 thousand flying trains, piercing darkness and daylight, meadow 
 and mountain, like projectiles from mighty guns ; could we measure 
 at their true value the heroism of the men who hold the reins on 
 these missiles of civilization, and of the women who watch and wait 
 for the men at home : could we measure in one look the benevolence 
 of America; could the homes of America stand out to our eyes as 
 the stars stand out to one looking into the sky, each star a region 
 by itself, but subject to an order that involves the universe; were 
 every material thing within the boundaries of the nation, and every 
 thought and hope that centers aroimd these material things, brought 
 into the eye; were we to grasp the great law of social gravitation 
 that holds these things, one and all together, bringing them every 
 moment more closely together even as they swing their independent 
 orbits; were all these clearly seen and clearly comprehended, one- 
 half would not yet have been told — the great primal fountain of the 
 nation's life, the depths out of which all things else spring, would 
 remain untouched. 
 
 I stood one night on a busy corner of a busy street. Up and 
 
THE POPULAR CONSCIENCE 
 
 541 
 
 down past the place I stood moved the people-laden cars, propelled 
 by a power I could not see. I looked across the square. A splendid 
 tower lifted itself into the night sky, banked with electric stars, as 
 if the young stars had swarmed and settled there. Up the street 
 and down the street, as far as eye could travel, other swarms had 
 settled singly, in bunches, outdoors, indoors— the night air captured 
 and held in the halo of these celestial visitors. But what brought 
 them there, and on what they fed, I could not see. A voice came to 
 me, a familiar voice that belonged to lips a thousand miles away, 
 bearing words under whose spell all distance dissolved. But on 
 whose ^breath was it that these whispers came? Whence the in- 
 visible power that moves the material world ? The invisible power 
 tliat illuminates the world ? The invisible power to which a thou- 
 sand miles are as nothing? Whence this power? 
 
 I went to my books for knowledge. All that I could learn was 
 that it was not a man made power, as steam is partially man made. 
 The dynamo does not generate, it only gathers the electric forces. 
 Nor a man destroyed power ; when released from its work, whatever 
 electricity is, it rejoins its kind, the vacuum filling up as air dis- 
 turbed restores its equilibrium. Universal, omnipotent, self-poised, 
 what is this unseen power? 
 
 Behind the nation's life, moving it, lighting it up, holding it 
 together, the primal source of everything done, is an unseen power. 
 Like the greatest known force behind nature, this great primal 
 power behind mankind has always been beckoning us from the skies 
 — pressing itself upon us, sometimes by bolts that terrify, sometimes 
 by flashes so soft and clear that the dark places stand out revealed. 
 Like the great force behind nature, this primal unseen power behind 
 the life of nations has shown itself in events. Up and down the 
 coast of history, like headlands, these providential events stand out. 
 The giving to this world of Lincoln was such an event — a leader 
 stepping out to us, not from the ordinary process of political evo- 
 lution, but from the skies. May I not detain you long enough, 
 diverted from my subject perhaps, to briefly fill in this illustration. 
 The conflict that in 1860 was coming on was a conflict involving 
 politics ; but that was not the whole of it. The conflict was to be a 
 physical conflict, the balancing of physical weight against physical 
 weight ; but that was not the whole of it. The conflict was a moral 
 conflict also, the balancing of mind against mind, of conviction 
 against conviction. In such a conflict the so-called border States 
 were bound to be a potent element ; and this involved that our leader 
 
542 CHURCH FEDERATION 
 
 should have a sure insight into their local politics, their physical 
 weight, their way of looking at things ; above all, the state of their 
 mind and heart toward the institution of slavery. In the coming 
 conflict the abolition feeling in the North was bound to be a potent 
 element ; and this involved that our leader should have a sure insight 
 into the convictions of men habitually dominated by conviction. In 
 such a conflict the commercial feeling of the North was bound to 
 be a potent element; and this involved that our leader should have 
 a sure insight into the world of industry, of trade, of finance, and 
 of the men who made up that world. In such a conflict the attitude 
 of Europe was bound to be a potent element ; and this involved that 
 our leader should have that rare intelligence that judges accurately 
 what men the world over are likely to do, or not to do, under given 
 circumstances. And one man alone of all Americans then living 
 possessed this mental and moral equipment. 
 
 Bom in Kentucky, reared in Indiana, and matured in Illinois, 
 Lincoln absorbed the mental and moral atmosphere that made him 
 a man both of the South and of the North. Without education, he 
 was thrown wholly upon his original intellectual strength — a 
 strength that sank its shafts unaided to the foundations of every 
 subject studied. Without the constraint of hereditary environ- 
 ment, his charity encompassed the world. He felt the wrong of 
 slavery as keenly as Wendell Phillips of Massachusetts felt it; but 
 he saw the danger of precipitancy as clearly as Crittenden of Ken- 
 tucky saw it. He judged without flaw what was going on in the 
 mind and heart of Europe, at the same time that he was judging 
 without flaw what was going on in the mind and heart of all classes 
 of Americans. More nearly than any other man of his day, his was 
 a cosmopolitan mind and heart — flawless mirror of the mind and 
 heart of mankind. 
 
 How came it that the great seat of power, that just at that time 
 needed just that kind of man, was found by that man ? It was not 
 accident that opened up to Lincoln the Presidency, for he was not 
 nominated by accident. It was not the ordinary evolution of 
 politics, for Lincoln was almost unknown. It was nothing less than 
 Providence transferred to the affairs of men — ^the throwing into the 
 affairs of men, as a shaft of light from an unseen tower, the great, 
 furrowed face, the great universal character that was to lead us 
 through the vicissitudes of the nation's peril. 
 
 Ah, the unseen life! Bursting in upon us on every hand, 
 silently but triumphantly, as the bud bursts out of the bark ; pour- 
 
THE POPULAR CONSCIENCE 543 
 
 ing in upon us, silently but powerfully, as the power behind the 
 thunderbolt pours into motor and carbon ; revealing behind the tree 
 and thunderbolt the great paternal provision. 
 
 Ah, the unseen life ! It comes to us in the sunset, brightening 
 gateway to somewhere beyond; in the sunrise, emblem of resurrec- 
 tion. It comes to us in the ocean, chanting eternity. It comes to 
 us through the mouths of the great organ — the humdrum clouds 
 that hang about ordinary moments, opening into abysses through 
 which the soul flies straight to the skies. It swelled up in the 
 hearts of men with the tick of the cable that revealed to us a city 
 in the ocean, lying prostrate under the great black hand of a great 
 black mountain. It swells up in the heart of the friend, when the 
 friend of our friend lies dead. Ah, the unseen life! Primal 
 source of all things that are, empire over the visible empires of the 
 earth. 
 
 But the Church ! A United Church ! What is its relation to 
 this boundless national life, seen or unseen? 
 
 There are in this hall perhaps twelve hundred electric bulbs. 
 They are fed through metal strings that run to them from the place 
 where the electricity is gathered. The string is a single string, its 
 capacity a constant capacity. Now turn off a light; the dynamo 
 keeps on gathering as before, the capacity of the conveyor keeps 
 on as before, the remaining lights keep on burning as before. Turn 
 off one hundred, one thousand, all the lights but one — the dynamo 
 keeps on gathering as before, the capacity of the conveyor is as 
 before, the remaining lights keep on burning as before, the intensity 
 of the light neither increased nor diminished. Reverse the process, 
 and the law is the same as before. However rapid or varied may 
 be the turning on or off, the bulbs in action go on with steady 
 radiance. 
 
 More than any other institution of civilization the Church is 
 the agency that injects equilibrium into the national life. Reach- 
 ing back to the primal sources of that life the Church, more than 
 any other institution known to mankind, balances and steadies 
 them. It does this by revealing to every individual soul a true 
 perspective of the universe to which it belongs. A human soul 
 wandering through space, an isolated atom without destiny and 
 Tinguided, is one thing; the human soul connected up with all that 
 is gone before, and all that will come after — swinging in its orbit 
 an essential member of the constellations that light up the universe 
 — is another and an infinitely greater thing. With one life is a play 
 
544 CHURCH FEDERATION 
 
 day, melancholy in the shortness of the hours granted ; sadly inade- 
 quate when the morning promise is measured by the evening reality. 
 With the other life is opportunity ; the mind and heart aglow with 
 the splendor of the great things of which it is a part. With the 
 one ambition turns into selfishness. With the other ambition is 
 inspiration. One works that he may live. The other works that 
 mankind may live. With the one the day is measured by the rising 
 and setting sun. With the other the day is a moment only in a 
 waiting eternity. As birds obey the silent voice that with the 
 changing seasons calls them north and south — as in all nature it is 
 the great inner law working outward that stirs and directs the 
 energies of nature — the really fruitful deeds of mankind have 
 sprung from those lives that in inspiring consciousness are linked 
 with the life of the Eternal One. 
 
 The Church balances and steadies the national life by helping to 
 develop in the souls of men a love of justice. The love of justice ! 
 To stand obedient at the boundaries that separate another's right 
 from your own, to do unto others as you would have them do unto 
 you — this is the corner stone on which the whole civil fabric of 
 government rests. 
 
 The Church more than any other institution known to mankind 
 balances and steadies the national life by dropping into the souls of 
 men that mysterious thing called conviction. Science has not re- 
 vealed what conviction is, nor why it so powerfully affects the af- 
 fairs of mankind. But history reveals it as the one sure compass 
 that holds a. nation to its courses, the one sure anchor that holds a 
 nation to safety, when the storm breaks along a dangerous coast. 
 
 The Church more than any other institution known to mankind 
 balances and steadies the national life by putting to the front the 
 light of conscience. To a conscienceless people honesty is a super- 
 stition, and therefore an encumbrance; to a conscience obeying 
 people, honesty is a duty that becomes a habit. To a conscienceless 
 people, politics become the personal asset of those who personally 
 engage in politics ; to a conscience obeying people, politics is oppor- 
 tunity — high opportunity to lift the nation to the uplands of better 
 living. To a conscienceless people, the toil of others is gold, but 
 gold in the quartz, of no account except as it may be smelted and 
 coined into their accumulations ; to a conscience obeying people, the 
 toiler is a fellow toiler, a neighbor within that great commandment, 
 "Thou shalt love thy neighbor as thyself." To a conscienceless 
 people, the confidence of mankind is the opportunity of the pick- 
 
THE POPULAR CONSCIENCE 545 
 
 pocket; to a conscience obeying people, every institution built on 
 confidence, every office involving confidence, is a sacred trust. A 
 conscienceless people is a decaying people. Before a conscience obey- 
 ing people a long future stretches out — a highway that at every turn 
 ascends to firmer and better ground. More than any other institu- 
 tion known to manl-' > •. I repeat, it is the Church that balances and 
 steadies the national ; Te by bringing out these transcendent quali- 
 ties of the nation's heart. 
 
 Why not take steps here, then, for the process going on every- 
 where else? Why not a Uniting Church? By that I do not mean 
 the elimination of the individual convictions that have built up and 
 sustained the great Churches represented here. What I mean is 
 that there shall be laid a greater emphasis on the great conviction 
 on which they are all built, that in everything that promotes the 
 welfare of mankind there is the pervading presence of God. By a 
 Church uniting I do not mean that there shall be massed into one 
 common form either the polity or the beliefs of the individual 
 Churches. A Church without beliefs — without distinctive beliefs — 
 would lose its hold in a soil instinct with the spirit of conviction. 
 What I mean is that, leaving to each Church the selection of its own 
 way of working out the destiny of its people, there may be found by 
 those who seek it a united way of more effectually breathing into 
 the nation's outer life the breath of the nation's unseen life. I 
 would leave the Churches as they are, each the chosen channel 
 through which men seek communion with their Creator. But I 
 would so adjust and balance and mass their influence upon the life 
 of the nation that here, as in the civil side of that life, wliile nothing 
 was taken from the strength of the individual Church behind each 
 individual Church would be put the strength of all the Churches. 
 Why not, then, I repeat, the influence on the nation's civil life of a 
 Uniting Church? 
 
 A year ago last February I happened to be in Baltimore on the 
 night of the great fire. Stopping with some friends in the north 
 end of the city, we passed on our way to where the fire was burning 
 the Catholic College of Loyola. The cross that surmounts the col- 
 lege instantly attracted my eye. Gleaming in the reflected Hght of 
 the conflagration, it appeared to have no connection with the college 
 itself, almost submerged in darkness, but looked as if hung out from 
 above — a gleaming cross hung out from the skies. 
 
 The fire had started in one of the older business sections of the 
 
546 CHURCH FEDERATION 
 
 city, and under a south wind had crept northward, gathering volume 
 and fury as its pathway lengthened. When we arrived it had 
 reached the vicinity of St. Paul's Church and the Cardinal's Cathe- 
 dral, its red eyes straining toward the region of homes beyond, its 
 red tongues leaping toward them as the tongues of serpents leap for 
 their prey. But across the path hung the gleaming cross, as if 
 some power in the skies were saying, Not here, not here. 
 
 Baffled, the fires turned eastward. Here architecture had built 
 its commercial masterpieces — granite and steel, that stood out like 
 fortresses against the invading foe. But one after another the 
 fortresses were overrun. One after another the fortresses were 
 overwhelmed. One after another they went down. And then, for 
 a moment, the red eyes turned northward again. But there still 
 gleamed the cross, the sign of some power in the skies that said. Not 
 here, not here. 
 
 Eastward the fires turned again. Factory after factory went 
 down, warehouse after warehouse ; whole blocks, whole streets. But 
 to the northward still gleamed the cross, and still it said. Not here, 
 not here. And not until the baffled fires had licked up the wharves 
 to the water's edge and gone out to sea did this emblem of our com- 
 mon faith cease to stand sentinel against a common danger. 
 
 Men and women of the Church : We are even now under this 
 common emblem the world over — an emblem that commemorates 
 the noblest scene in human history; that has been supreme in the 
 march of human destiny. It stands for order and government 
 among men. It stands for justice between men. Under it men do 
 their duty to the State. Under it men do their duty to their fellow 
 men. Wherever it is seen, however absorbing may seem the affairs 
 of mankind, the cross signalizes that God is still walking among 
 men. And this banner is wide enough to include us all. Shall it 
 be written of this great Council that here and now began a new 
 life that in its width, its depth, its single-heartedness, approached 
 more nearly than was ever approached before the boundless love of 
 man, the divine concern brooding over the affairs of man, that gave 
 to us the cross of Christ ? 
 
LAW AND JUSTICE 
 
 The Hon. David J. Brewer, LL.D. 
 
 Denominations exist, will exist and ought to exist. Their 
 existence is in no manner inconsistent with the spirit of unity which 
 should animate all. They only illustrate the great plan of the uni- 
 verse, unity in variety. Not one flower alone, but a countless 
 number, with differences of form, color and leaf, mantle the earth 
 during the summer days, yet a single thought of beauty pervades 
 the whole floral world. No one mountain peak is like another in 
 elevation, form, display of rock and forest, but all appeal to our 
 sense of grandeur. There is a marked apparent difference between 
 the falling of the leaf, the dropping of the aeronaut from his balloon 
 and the stupendous majesty of Niagara's falling waters, yet all obey 
 one law — ^the law of gravitation. Man, though made in the image 
 of God, is of all creations the most varied and complex. No two 
 faces are exactly alike. No two minds are identical in their proc- 
 esses and conceptions. The chords of feeling and passion in no 
 two hearts are tuned to precisely the same key. Yet, notwithstand- 
 ing the infinite variety, there is a manifest unity in face and mind 
 and heart. So while differences of creed, in ideas of worship and 
 governmental polity separate the Christian world into many denomi- 
 nations, all are united by a common devotion to a single Master. 
 These various denominations, responding to the different wants of 
 the human soul, make known in the language of the apostle "the 
 manifold wisdom of God." 
 
 As the federation of the States in this Eepublic makes the single 
 nation stronger, so a Federation of the denominations will make 
 the Church universal stronger. It will help in winning the long 
 fight with sin and evil, for the single thought of a common purpose 
 will bind all the efforts of each. In the battle of Ivry were gathered 
 on the side of King Henry a multitude of battalions, fighting with 
 different weapons and in different armor, but all animated by a 
 single thought of victory. Macaulay put into the mouth of the 
 great commander on that field of battle — 
 Press where ye see my white plume wave amidst the thickest of the 
 
 war, 
 And be your oriflamme to-day. Prince Henry of Navarre. 
 
 547 
 
548 CHURCH FEDERATION 
 
 So the hosts of the great army of the Church Universal may 
 hear from the lips of its leader the inspiring cry : 
 
 Press where, amidst the strife for good, my cross you see, 
 ABd be your oriflamme forever the Christ of Galilee. 
 
 I look and hope for a Federation broader than that expressed in 
 the call for this Conference, and yet in giving utterance to that hope 
 I mean no criticism of the action in calling this Conference. Very 
 likely it was wisely thought that a short, sure step forward was 
 better than a long jump into possible confusion and failure. But 
 why should not every one who names the name of Christ be feder- 
 ated in the effort to make His life and teachings the ruling force 
 in the world? The man who could not work harmoniously with 
 such men as Edward Everett Hale and Cardinal Gibbons in the 
 struggle to better humanity, in my judgment, has not a clear con- 
 ception of the spirit of the Master's final prayer "that they all may 
 be one." If it be said that some do not recognize the divinity of 
 Christ, I reply in the words of the Master, "If any man keep my 
 commandments, he shall know of my doctrine." Indeed, I go fur- 
 ther, and say that as Christians we claim no monopoly of good in- 
 tentions or good deeds. Doubtless a continuing Federation may 
 properly be limited to Christians, for they believe that the life and 
 teachings of Christ are the inspiration of humanity and its great 
 redeeming power, but that does not prevent us from working in 
 many ways with those who do not believe as we do, providing only 
 that they are trying to make the world better. Had I been a citi- 
 zen of New York at the last election I would have worked and 
 voted with anybody if he only had the name of William Travers 
 Jerome on his ticket. Indeed, vnthout detracting in the least from 
 the special significance and value of a Federation of those who name 
 the name of Christ, I see no injury to His cause resulting from a 
 cooperation of all, Gentile or Jew, who, looking up with reverence 
 and the spirit of worship through the eternal blue to the infinite 
 power outside ourselves which makes for righteousness, are toiling 
 to bring on the better day when love and peace shall rule the world, 
 and who by their lives are numbering themselves among those to 
 whom the Master will say in the last great day, "Inasmuch as ye 
 have done it unto one of the least of these my brethren, ye have 
 done it unto me." 
 
 Drawing a parallel between the Church and this Republic, it 
 may be said that there are various denominations, but only one 
 
LAW AND JUSTICE 549 
 
 Church; separate States, but only one nation. The States united 
 are many ; the United States is one. The thirteen original colonies 
 grew up separate States through differences of chartered rights, 
 business conditions and local influences. The existence of these 
 differences did not prevent the federation into one nation. Indeed, 
 the strength and glory of the States come from their union into one 
 nation, and the enduring strength of the nation comes from the 
 continued vigorous life of the States. The weaknesses and antago- 
 nisms of the separate States created the United States. 
 
 In like manner denominations have grown up through differ- 
 ences of opinion about lesser matters in religion, and the antago- 
 nisms between the denominations constitute the great weakness of 
 the Church. Their federation would result in increased strength 
 and glory to all. The federation of the nation does not destroy 
 the States, does not abridge their independence in their separate 
 affairs, permits their free development along lines suggested by 
 locality and business conditions, while at the same time it binds 
 them all into one great nation, powerful among the nations of the 
 earth. The old fable tells the story of the difference between the 
 bundle and the separate sticks of the bundle. So a Federation of 
 the Churches, in no manner interfering with creeds or forms of 
 government, the peculiar habits and thoughts of the separate de- 
 nominations, will result in one great, overwhelming Christian 
 power. 
 
 I concede that this parallel may be pushed too far. There is a 
 governmental power in the United States. There is absolute con- 
 trol over certain matters, with authority to enforce obedience by all. 
 No such governmental power could be recognized in a Federation 
 of the Churches. The analogy fails in this respect, because in one 
 case we are dealing with a political organization which is bottomed 
 on force and which must establish itself in the world. In the other 
 we are dealing with religion, in respect to which there must be free- 
 dom from governmental control. To each Church and to each in- 
 dividual in the Church must be given the open way of approach to 
 the Father's throne. 
 
 Yet Federation by bringing the various denominations into closer 
 touch will give to each a clearer conception of the real value of the 
 others. It will tend to minimize in the thought of each the differ- 
 ences between them, and thus diminish the old antagonisms. Each 
 will see more of the good in the others, forget the minor differences, 
 be filled with a higher and better spirit and spurred on to greater 
 
550 CHURCH FEDERATION 
 
 efforts in the common cause. More than that. Federation will enable 
 the throwing of the entire and compact religious force of the nation 
 against wrong, and for the upbuilding of the right. And what may 
 we not expect to result therefrom ? Let me illustrate : 
 
 Every federal judge is required to take an oath that he "will 
 administer justice without respect to persons, and do equal right to 
 the poor and to the rich." This oath, while defining the oflQcial 
 obligations of the judge, with equal emphasis states the duty of 
 every citizen. One of the purposes of the Constitution, as declared 
 in its Preamble, was "to establish justice." Every citizen called 
 upon to support the Constitution receives from it a personal man- 
 date "to establish justice." It is a great mistake to suppose that 
 the lawyers and the judges are alone responsible for justice. As 
 well say that religion is the duty only of the ministers. Justice as 
 well as religion is the universal duty of all. Both are conmianded 
 in the Bible. "Judgment also will I lay to the line, and righteous- 
 ness to the plummet." 
 
 Law and justice ought always to agree. Unfortunately they do 
 not. Law is a creation of man and carries his infirmities. Justice 
 is the offspring of the divine, and is perfect. Our struggle is to 
 make the law, whether found in statutes, judicial decisions or the 
 lives of individuals, absolutely synonymous with justice. Every 
 successful effort in that direction is a step forward and upward in 
 the line of humanity's advance. 
 
 What loftier conception of justice can be found than in the 
 declaration of Scripture, "Love thy neighbor as thyself" ? A single 
 day's lifting up of all to that standard of justice would shake the 
 nation like an earthquake. Once established as the permanent 
 ruling of every life, courts might close. Strikes and lockouts, trusts 
 and monopolies would cease. Banks and insurance companies 
 would need no supervision. State or federal. There would be no 
 contested elections. The writ of injunction would pass into innocu- 
 ous desuetude. The despised Chinaman would have a new revela- 
 tion of American justice. Accumulations of wealth would be con- 
 secrated. There would be no tainted money. Material develop- 
 ment would glow with the strange, sweet light that guided the 
 wise men of the East to the Babe of Bethlehem. Differences of 
 position and wealth would be ignored. The Master was no respecter 
 of persons. Indeed, He may well be said to have written by antici- 
 pation the judicial oath in our Constitution. The widow's mite 
 and the alabaster box of ointment, very precious, were equally wel- 
 
LAW AND JUSTICE 551 
 
 come and equally blessed. In all this would be seen no matter of 
 creed or denomination. It would be simply pouring the life and 
 spirit of the Master through the far reaching channels of justice in 
 the land. What better means can be found for accomplishing this 
 than the united action of the Federated Churches of America? 
 
 Let us look in another though kindred direction. A great prob- 
 lem pressing on the attention of the American people is the purging 
 of municipal life of its corruption and filth. Grafting is the city's 
 horror; the slum is the city's shame. 
 
 The failure of the attacks upon these two forms of municipal 
 dishonor is largely owing to the fact that they are too often partisan, 
 spasmodic and desultory. A gross instance of municipal corruption 
 is exposed. Public indignation is aroused. Turn the rascals out 
 is the cry, which frequently only means turn the party out to which 
 the rascals happen to belong. Even if a non-partisan movement 
 is undertaken, its thought stops with "turn the rascals out." That 
 accomplished, the partisan spirit reasserts itself. But successful 
 reform means not merely turn the rascals out, but keep them out. 
 When the popular wrath is raging corruption hides and waits until 
 the storm abates. Believing that the movement will, as it has in 
 the past, prove to be either partisan or spasmodic, the corruptionist 
 simply bides his time. In order to he permanently effective there 
 must be a general realization that the disgrace of corruption is 
 worse than the defeat of the party ; that the obligations of citizen- 
 ship are not temporary, but permanent. "Render, therefore, unto 
 Caesar the things which are Caesar's," is no more satisfied by the 
 mere payment of taxes or temporary efforts for civic purity than 
 "Render unto God the things which are God's" is satisfied by con- 
 tributions to the minister's salary and an attendance on Sabbath 
 services. Eternal vigilance is not only the price of liberty, but the 
 price of civic purity, and we shall never have a permanent purity 
 of civil administration until the people awake to the fact that purity 
 of administration is more important than party success, and that it 
 is to be attained only by a constant and universal watchfulness. 
 
 So the disgrace of the slums will not be removed by mere gifts 
 of money or property, by separate and desultory action of individ- 
 uals. A handful may do noble work in one locality and another 
 handful in a different part of the city, and their work is to be com- 
 mended. A few model tenement houses may be put up, a few parks 
 or breathing places established, but the slums continue. Driven 
 from one locality, they seek another. Mere gifts of money to the 
 
552 CHURCH FEDERATION 
 
 unfortunate inhabitants of these slums are as apt to injure as to 
 bless. It would be a sad day for any community when half of the 
 people live and expect to live on the charity of the other half. Into 
 the lives of these unfortunates must be put aspirations for better 
 things. Of course, the change in environment is no little, but 
 unless the impulse and desire for better living are created the 
 environment will fail of half its possible blessing. 
 
 What better method of overthrowing these enemies of municipal 
 well-being than by hurling against them the united force of the 
 Christian Churches? Here, too, is no matter of creed or denomi- 
 nation. It would mean simply that the Christian Churches have 
 awakened to a consciousness that responsibility for municipal well- 
 being rests upon them as a body, and that as a body they will carry 
 on a permanent effort to establish it. Such a united Christian ef- 
 fort would ere long redeem New York, make Philadelphia good and 
 Chicago clean. 
 
 Again, the longing of humanity has been for peace on earch. 
 That was the song of the angels at Bethlehem, and the more that 
 song stirs the hearts of men the nearer will be the glad day. This 
 nation, where the people rule, should ever be strong for peace, for 
 the burden and curse of war rest upon them. The united voice of 
 the Christian Church of America, the united effort of all denomina- 
 tions, would compel the government to take a higher position. Do 
 not turn the peace movement over to the Quakers alone. Let us all 
 catch the sweet echoes of Bethlehem's song, and, as one, affirm that 
 the time has come when the sword shall be turned into the plough- 
 share and the spear into the pruning hook. Our country in many 
 respects has a noble record. The grand declaration of Secretary 
 Hay that American diplomacy is founded on the Golden Eule lifted 
 this nation into a higher position as a world power than the vic- 
 tories at Manila and Santiago de Cuba. The great triumphal peace 
 between Kussia and Japan was largely due to our chief executive. 
 Yet, notwithstanding all this, we cannot be oblivious to the fact 
 that there is much itching for more and larger battleships, and the 
 "pride, pomp and circumstance of glorious war" still make a large 
 appeal to many. We love the power that is material. As against 
 the war spirit I invoke the spirit of the Master. As against the call 
 for battleships I invoke the action of a united Church, and I am 
 sure that a Federation of all the Churches will soon make it plain 
 that as for this nation there must be no longer war nor a getting 
 ready for war. 
 
LAW AND JUSTICE 553 
 
 One thing more: From the first settlement in these United 
 States to the present hour the unequivocal utterances, both official 
 and unofficial, of the nation have contained a constant recognition 
 of Christianity. The first colonial grant, that to Sir Walter 
 Raleigh, made in 1584, authorized him to enact statutes for the 
 government of the proposed colony, provided that "they be not 
 against the true Christian faith now professed in the Church of 
 England." The celebrated compact of the pilgrims in the May- 
 flower declared that their venture "was undertaken for the glory of 
 God and advancement of the Christian faith," and the last procla- 
 mation of our chief executive summons the people of this Republic 
 to thanksgiving and praise to Almighty God for all the blessings 
 they enjoy. Let a Federation of all the Christian Churches in this 
 nation come into being. Let there be unity of effort and. a oneness 
 in sympathy, and it will show to the world that this is in the highest 
 sense a Christian nation. Its history will be told in these words of 
 Leonard Bacon: 
 
 O God, beneath Thy guiding hand 
 
 Our exiled fathers crossed the sea, 
 And when they trod the wintry strand, 
 
 With prayer and psalm they worshipped Thee. 
 
 Thou heardst, well pleased, the song, the prayer — 
 
 Thy blessing came; and still its power 
 Shall onward through all ages bear 
 
 The memory of that holy hour. 
 
 Laws, freedom, truth and faith in God 
 
 Came with those exiles o'er the waves, 
 And where their pilgrim feet have trod 
 
 The God they trusted guards their graves. 
 
 And here Thy name, O God of Love, 
 
 Their children's children shall adore. 
 Till these eternal hills remove. 
 
 And spring adorns the earth no more. 
 
GOVERNMENT BY THE PEOPLE 
 
 Dean Henry Wade Rogers, LL.D. 
 
 Abraham Lincoln forty-two years ago yesterday dedicated the 
 National Cemetery at Gettysburg. In splendid language, which his 
 countnTnen will not forget, he summoned the living to the high 
 resolve that those who died on that field of honor should not have 
 died in vain, and that government of the people, by the people and 
 for the people should not perish from the earth. Each succe^^sive 
 generation must renew the solemn consecration to which Lincoln'^ 
 was invited if the Republic is to endure. 
 
 Political philosophy teaches that that form of government is 
 ideally best in which the people, through a representative system, 
 conduct the affairs of state. Government by the people recognizes 
 more nearly than any other the brotherhood of man. We are told 
 that Jesus Christ was the first democrat, and the Church the first 
 organized democracy. The history of the world discloses, as Mill 
 has pointed out, that all free states, while their freedom lasted, 
 attained a more brilliant prosperity than any others. But man. as 
 Zenophon has said, and Aristotle and Plato agreed with him, is the 
 most difficult of all animals to govern. He may govern himself 
 well, so long as he is intelligent and moral, but when he is ignorant 
 or immoral history shows that he will be governed by a force outside 
 himself. Government by the people, when the people become de- 
 generate, leads to anarchy, and the end of anarchy is despotism. 
 
 Government by the people is still on trial, and the final outcome 
 no man can predict. Democracy, Lowell said, is nothing more than 
 an experiment in government. The dangers to which the govern- 
 ment our fathers established is to-day exposed are quite as men- 
 acing as any in our past history. There have been many repub- 
 lics before ours. A few of them flourished long. One of them be- 
 came mistress of the world. Sooner or later they fell, undermined 
 by the corruption to which they became a prey. The American 
 Government has endured long enough and has become great enough 
 to demonstrate that it need not fear any force from without. But 
 in nations, as in individuals, that which is to be dreaded most is a 
 malignant disease within. 
 
 The end of all political struggle is to establish morality as the 
 basis of all legislation. Emerson spoke well when he said : " 'Tis 
 
 554 
 
GOVERNMENT BY THE PEOPLE 555 
 
 not a democracy that is the end — no, but only the means. Morality 
 is the object of government." Free institutions exist that laws 
 may be founded on Just principles, and enacted for the benefit and 
 not the oppression of men. When the source of power becomes 
 corrupted, when offices are bought and sold, when legislative privi- 
 leges are conferred upon the few for money, the time has come not 
 alone for shame, but for the deepest concern. 
 
 A government by the people has in the United States established 
 religious freedom and religious equality. It has established polit- 
 ical equality and bestowed for the first time in history universal 
 suffrage. ISTo man can here be legally denied the right to vote on 
 account of race, color or previous condition of servitude. The uni- 
 versal law of the brotherhood of man is more nearly recognized 
 here than in any country on the globe. It has given liberty of 
 speech and of the press. It has diffused imiversal education and 
 made it free to all classes and conditions. It has established the 
 common school and the great universities, which are the beacon 
 lights of civilization, and more numerous and better endowed than 
 any other country can boast. Those who have fled from the old 
 world that they might escape from poverty or oppression have been 
 received, watched over, encouraged, defended, and admitted to citi- 
 zenship. This government by the people has bred men whose 
 achievements are the glory of the race. Lowell has said that insti- 
 tutions which could bear and breed such men as Lincoln and Emer- 
 son have surely some energ}- for good. 
 
 The country has become the richest and perhaps the most power- 
 ful nation of the world. To this proud position it has come not 
 by sending forth its conquering legions, as Eome did, to plunder 
 and pillage and subdue by force. It has held back 
 
 The armaments that thunder strike the walls 
 Of rock-built cities, bidding nations quake 
 And monarchs tremble in their capitals. 
 
 This government by the people has attended to its own business, 
 and left other people to attend to theirs, until, in obedience to 
 what it supposed were the claims of civilization, it intervened to 
 give liberty to Cuba. It has stood for peace and not for war. It 
 has believed in international arbitration. When all the nations of 
 the world wanted an end to the war in the East, but seemed power- 
 less to accomplish it, the President of the United States became the 
 Great Pacificator, and won for himself and his country the plaudits 
 of mankind. 
 
556 CHURCH FEDERATION 
 
 Thus government by the people in this our Republic has made 
 marvellous achievements. This structure of popular government 
 has expanded and grown great. It looms high and unobscured 
 above the horizon of the world, and men as they have gazed upon 
 its graces of symmetry and proportion have fancied that they saw 
 "the ever rising temple of God upon the earth." It extends from 
 the coast to the mountains, and from the mountains across "the 
 plains of sunset" to the Pacific sea, and occupying the vast domain 
 is a united people having in their hearts but one sentiment — 
 
 The union of lakes, the union of lands, 
 The union of States none can sever; 
 
 The union of hearts, the union of hands, 
 And the flag of our Union forever! 
 
 If government by the people, as administered in the United 
 States, has achieved splendid results, we have also to admit its 
 humiKating failures. 
 
 The Secretary of War has recently said: "I grieve for my 
 country to say that the administration of the criminal law in all 
 the States of the Union (there may be one or two exceptions) is a 
 disgrace to our civilization." 
 
 In his opinion the country had reached an age when youth, 
 sparse population and newness of the country could not be pleaded 
 as an excuse for laxity in the enforcement of law. 
 
 He stated that since 1885 there had been 131,951 murders and 
 homicides, and only 2,286 executions. In 1885 the number of 
 murders was 1,808, while in 1904 the number had increased to 
 8,482. 
 
 Another authority has stated that in the city of London in 1903 
 there were but 24 murders, and every murderer was executed except 
 two, who committed suicide. In the city of Chicago, with less than 
 one-third the population of London, the number of murders during 
 the same period is said to have been 128, while only one murderer 
 was executed. 
 
 In the United States there is a widespread lack of respect for 
 law, which is a most serious imperfection in our civilization and a 
 menace to our institutions. Lawlessness is everywhere a badge of 
 barbarism. The suppression of the negro vote by force in the 
 South in the years immediately following the reconstruction period, 
 the use of intimidation and violence in the North to prevent strike- 
 breakers from working, the resort to lynch law and burning and 
 torture as a punishment, the habitual violation of the laws by great 
 
OOVERNMENT BY THE PEOPLE 557 
 
 corporations, the purchase by rich men of the privilege of evading 
 the laws, and the frequent non-enforcement of the laws by the sworn 
 ojQBcers of the law are some of the indications of the lawlessness of 
 spirit which characterizes so many of our people. 
 
 The President has said vdth great truth : "The corner stone of 
 all free government is respect for and obedience to the law. Where 
 men permit the law to be defied or evaded, whether by rich man 
 or poor man, by black man or white, we are by just so much weak- 
 ening the bonds of our civilization and increasing the chances of its 
 overthrow and of the substitution therefor of a system in which 
 there shall be violent alternations of anarchy and tyranny." 
 
 It is an inauspicious fact that respect for law has been steadily 
 declining in the United States in recent years. It is written in 
 human history that lawlessness opens the door of the State to the 
 dictator. 
 
 In a government by the people it is eminently the first duty of 
 the citizen to respect and obey the law. "Let respect for the law," 
 said Lincoln, 'Tae breathed by every American mother to the babe 
 that prattles on her lap; let it be taught in schools and colleges; 
 let it be preached from the pulpit, proclaimed in legislative halls 
 and enforced in courts of justice. And, in short, let it become the 
 political religion of the nation, and let the old and the young, the 
 rich and the poor, the grave and the gay, of all sexes and tongues 
 and colors and conditions, sacrifice unceasingly upon its altars." 
 
 It is in the government of our municipalities that government 
 by the people has been most unsuccessful. Municipal government 
 in the United States is conceded to be inefficient, extravagant, and 
 in an alarming degree corrupt. A burden of taxation is laid upon 
 the citizen heavier than any laid elsewhere, but our streets are not 
 clean, our police often levy blackmail upon the lowest classes, and 
 our cit}' councils bestow gratuitously valuable privileges upon those 
 whose hands proffer the necessary bribe. In "The Shame of the 
 Cities" Mr. Steffens has made public a story of political degrada- 
 tion and corruption that is appalling. He has also indicated why 
 so many municipal governments are graft factories. "The typical 
 business man," he writes, "is a bad citizen. * * * If he is a 
 Hsig business man' and very busy, he does not neglect, he is busy 
 with politics. * * * j found him buying boodlers in St. Louis, 
 defending grafters in Minneapolis, originating corruption in Pitts- 
 burg, sharing with bosses in Philadelphia, deploring reform in 
 Chicago, and beating good government with corruption funds in 
 
558 CHURCH FEDERATION 
 
 New York. He is a self-righteous fraud, this big business man. 
 He is the chief source of corruption, and it were a boon if he would 
 neglect politics." 
 
 The recent investigation into the methods of the insurance com- 
 panies which has disclosed their unauthorized contributions to 
 political campaign funds, their use of money for "legal expenses" 
 covering a multitude of sins, their doctored records and secret com- 
 missions and betrayals of trust, has shown the prevalence of dis- 
 honesty where it was least expected and most alarming. We are 
 told that Europe has come to think that the United States is crowd- 
 ing Turkey and Eussia hard for the championship in corruption. 
 
 The spirit of commercialism and the greed for money and for 
 the power it wields have blunted the moral sense of too many of 
 our people. Its effect is seen not merely in the misgovernment of 
 our cities, but its malign influence appears in the legislatures of 
 the States and Nation. In the Senate of the United States sit 
 men who are under indictment for crime, and other men who are 
 the representatives of special interests rather than of States. It 
 was a Senator of the United States, at the time the presiding officer 
 of that august body, who brazenly said: "Politics is a battle for 
 supremacy. Parties are the armies. The Decalogue and the 
 Golden Pule have no place in a political campaign ! The object is 
 success. * * * Ijj ^ar it is lawful to deceive the adversary, 
 * * * to purchase mercenaries, to mutilate, to kill, to destroy. 
 The commander who lost a battle through the activity of his moral 
 nature would be the derision and the jest of history." Too many 
 men reach the Senate Chamber crawling, leaving behind a slimy 
 trail. It was not so in the earlier days, and it was not so in the 
 days of Webster and Calhoun. 
 
 The 'T30ss" system of political rule is a deadly menace to our 
 institutions. It is a system of insufferable insolence. A boss looks 
 upon politics as a game to be played for profit. He is a conspirator 
 with the enemies of the Republic. He enters into sinister alliance 
 with freebooting financiers who seek illegitimate privileges. As he 
 grows in power he grows in wealth, and dares not answer WHERE 
 HE GOT IT PROM. 
 
 That such a personage should intervene between the people of 
 this country and their public servants, that these public servants 
 should be accountable to him and not to the people, is an intolerable 
 condition. It is a condition which has grown up because the great 
 body of the educated men of the country and the great body of the 
 
GOVERNMENT BY THE PEOPLE 559 
 
 business men of the country are not good citizens. They are so 
 absorbed in their own private affairs that they neglect the primaries, 
 they neglect organization and allow unscrupulous men to construct 
 a machine which manages for them all things political. The fault 
 is their own if the collar is on their necks and the shackles on their 
 feet, and the overseer's lash is on their backs. 
 
 This vicious system would supplant government of the people, 
 for the people and by the people. It would establish in its place 
 government for graft and by graft. An indignant people have 
 recently hit this system, and hit it hard. A political Savonarola, a 
 brave, rugged, faithful servant of the people, raised the standard 
 of revolt in this great city. No party placed his name on its official 
 ballot. He fought the battle alone, and won the splendid fight for 
 the freedom of the people. 
 
 What constitutes a State ? 
 Not high-raised battlements or labored mound, 
 
 Thick wall or moated gate ; 
 Not cities proud with spires and turrets crowned, 
 
 Not bays and broad-armed ports, 
 Where, laughing at the storm, rich navies ride; 
 
 Not starred and spangled courts, 
 Where low-browed Baseness wafts perfume to Pride; 
 
 No ; MEN, high-minded MEN. 
 
 Men who their duties know. 
 But know their rights, and knowing, dare maintain ; 
 
 Prevent the long-aimed blow, 
 And crush the tyrant while they rend the chain; 
 
 These constitute a State. 
 
 The history of political upheavals has been that when they have 
 been accomplished those who brought them about have settled back 
 and allowed things to drift again into the old conditions. History 
 will repeat itself unless citizens take to heart the maxim that the 
 price of liberty is eternal vigilance. The tremendous political over- 
 turn which swept the bosses from their strongholds of power in 
 cities and States does not necessarily indicate a permanent move- 
 ment in the political life of our time. An occasional toppling over 
 of the bosses will not of itself put an end to the degenerate system. 
 The past has shovm us that corrupt machines crushed to earth will 
 rise again. The trouble is that citizens do not journey far on the 
 highway of political reform without becoming tired of the march. 
 What is needed is more iron in the blood. What is wanted is a 
 revival of civic virtue which shall be not spasmodic, but enduring. 
 
560 CHURCH FEDERATION 
 
 If the devils have been cast out, the herd of swine has not yet run 
 violently down into the sea and perished in the waters. What we 
 need to remember is that once when an unclean spirit departed out 
 of a man he went and took unto himself seven other spirits more 
 wicked than himself, and they returned into the house from whence 
 he came out, anS that the last state of that man was worse than 
 the first. 
 
 The country needs more men capable of high leadership. It 
 needs men who have breathed the breath that inspired the founders 
 of the Eepublic, and who can walk in their spirit. It needs men 
 who can lift the silver trumpet of liberty and blow a blast that shaU 
 roll "through the forest, and along the mountain side, and spread 
 wide over the prairies," and put an end not merely in a few cities 
 and States, but throughout the length and breadth of our land to 
 the political boss system and its corrupt and corrupting alliances 
 with the evil forces of our time. But the trumpet will sound in 
 vain unless it reaches the conscience of the people and stirs men to 
 a more faithful performance of the duties of citizenship. One ot 
 the ministers of this city said in his pulpit yesterday, and I want to 
 repeat it on this platform to-night, that what is wanted is that men 
 should belt their lives to the mechanism of spiritual power. 
 
 God give us men! A time like this demands 
 
 Strong minds, great hearts, true faith and steady hands; 
 
 Men whom the spoils of oflBce cannot buy ; 
 Men whom the lust of office does not kill ; 
 Men who possess opinions and a will ; 
 
 Men who have honor, men who will not lie ; 
 Men who can stand before a demagogue 
 
 And damn his treacherous flatteries without winking; 
 Tall men, sun-crowned, who live above the fog 
 
 In public duty and in private thinking. 
 
 We have recognized the fact that in a republic universal educa- 
 tion is indispensable. A government by the people is not possible 
 unless the people are intelligent, and popular intelligence is im- 
 possible unless popular education is provided. Universal suffrage 
 without universal education is simply a delusion and a snare. 
 But education is only one of the necessary pillars of the State. 
 Alone it is incapable of supporting the superstructure. Unfortu- 
 nately education and morality are not one and inseparable. If 
 piercing intelligence suffices to make men good, then, as Spencer 
 has said. Bacon should have been honest and Napoleon should have 
 been great. The founders of the colony of Massachusetts under- 
 
JIEV. CHARLES CrTRBERT HALL, D.D., LL.D. RT. REV. DA^^D H. GREER, D.D. 
 
 REV. S. PARKES CADMAN, D.D. 
 
 REV. DONALD SAGE MACKAY, D.D. 
 
GOVERNMENT BY THE PEOPLE 561 
 
 stood this when they enacted the venerable statute of 1647, of which 
 it has been said that it spread far like a benediction. "That learning 
 may not be buried in the grave of our fathers/' it was ordered that 
 every township of fifty householders should maintain a school for 
 reading and writing, and every town of a hundred householders a 
 school to fit youths for the University. The example thus set other 
 colonies followed. The result has been that there is no other coun- 
 try in the world where the average of intelligence is as high as in 
 the United States. No other nation has paid as much attention to 
 the education of the people. 
 
 You can keep the people in ignorance and have government of 
 the people, and even government for the people, if your despot is 
 benevolently inclined. But an educated people are not disposed to 
 render obedience to the tyranny of either an oligarchy or an aristoc- 
 racy. Sir William Berkeley, the colonial Governor of Virginia, 
 appreciated this when he said in 1671 : "I thank God there are 
 no free school?? rn Virginia, nor printing, and I hope we shall not 
 have these hundred years; for learning has brought disobedience 
 and heresy and sects into the world, and printing has divulged 
 them. * * * Qq^-j j^ggp ^^g from both." 
 
 The relation of an autocrat to popular education finds expres- 
 sion in the adage : "If a horse knew as much as man, I would not 
 be his rider." In a government by the people questions of high 
 and urgent import which relate to the public welfare have to be 
 submitted to the people for discussion. It is for them in the last 
 analysis to say whether the country shall adopt a free trade or a 
 protective policy, whether we are to have two standards of money 
 or only one, whether tliere shall be municipal or private ownership 
 of public utilities. 
 
 The public schools, the academies, the universities, have helped 
 to prepare the people for the consideration and decision of all such 
 questions. "I have learnt," John Stuart Mill wrote to Motley, "to 
 have great trust in the capability of the American people * * * 
 to see the practical leanings of a political question truly and rapidly 
 when the critical moment comes." The explanation of the capacity 
 of the people to decide great questions intelligently is in the fact that 
 the State provides an education for all its citizens, and makes that 
 education compulsory upon all. 
 
 The diffusion of education is not only an essential condition of 
 political progress, but of industrial progress as well. The United 
 States has become the leading manufacturing nation of the world 
 
562 CHURCH FEDERATION 
 
 This is due not alone to the fact that nature endowed our land with 
 remarkable wealth of coal and iron, of gold and silver and copper. 
 Labor is productive in proportion to its intelligence. The econo- 
 mists say that in the efficiency of labor the American workman 
 stands first. 
 
 Government by the people cannot be for long successful unless 
 the people themselves are virtuous. The Greeks recognized the 
 fact, and in Plato one finds this dialogue: 
 
 Socrates. If, then, you wish public measures to be right and noble, 
 virtue must be given by you to the citizens. 
 
 Alcibiades. How could any one deny that? 
 
 Socrates. Virtue, therefore, is that which is to be first possessed, 
 both by you and by every other person who would have direction and 
 care, not only for himself and things dear to himself, but for the States 
 and things dear to the State. 
 
 Alcibiades. You speak truly. 
 
 Socrates. To act justly and wisely (both you and the State) you 
 must act according to the tvill of God. 
 
 Alcibiades. It is so. 
 
 In the political philosophy of Washington religion and morality 
 were essential to national prosperity. '^Eeason and experience," he 
 writes, *^oth forbid us to expect that national morality can prevail 
 in exclusion of religious principle." 
 
 "I have lived, sir, a long time," said Franklin in proposing that 
 the sessions of the Constitutional Convention be opened with prayer, 
 "and the longer I live the more convincing proofs I see of this truth, 
 that Ood governs in the a-ffairs of men. And if a sparrow cannot 
 fall to the ground without His notice, is it probable that an empire 
 can rise without His aid? * * * I firmly believe that without 
 His concurring aid we shall succeed in the political building no 
 better than the builders of Babel." 
 
 A minister once said to Mr. Lincoln that he hoped the Lord was 
 on our side. To this Lincoln replied that it gave him no concern 
 whether the Lord was on our side or not, as he knew that the Lord 
 was always on the side of right. He added with deep feeling that 
 it was his constant pra.yer that he and the nation might be on the 
 Lord's side. 
 
 From the days of Socrates to this hour the philosopher and the 
 statesman have recognized the fact that government must rest upon 
 morality. God rules, and nations and individuals alike who violate 
 His laws must pay the penalty. 
 
GOVERNMENT BY THE PEOPLE 563 
 
 We may look to the State to educate its citizens. But we muflt 
 look to the Church to train men in morality, which is as indis- 
 pensable to nations as to individuals. In the degree in which the 
 Church accomplishes that mission we approach toward that ideal 
 condition of which it may once more be said that 
 
 Then none was for a party, 
 
 Then all were for the State; 
 Then the great man helped the poor, 
 
 And the poor man loved the great. 
 
 The men who laid the foundations of the Eepublic were religious 
 men. When the first Congress met in 1774 a motion was made that 
 it be opened with prayer. John Jay, himself a devout man, op- 
 posed it on the ground that as some of the members were Episco- 
 palians, some Quakers, some Anabaptists, some Presbyterians, and 
 some Congregationalists, they could not join in the same act of 
 worship. 
 
 Thereupon Samuel Adams, a Congregationalist, arose, impres- 
 sive and venerable, his gray hairs hanging about his shoulders, and 
 said that it did not become Christian men who had assemble.d for 
 solemn deliberation in the hour of their country's extremity, to say 
 that on account of their differences in religious belief they could 
 not as one man bow the knee in prayer to the God whose advice 
 and assistance they hoped to obtain. Enemy as he was to all 
 prelacy, Mr. Adams moved that the Eev. Mr. Duch^ of the Epis- 
 copal Church be desired to read prayers to the Congress. 
 
 In this the most momentous assembly that had yet been held in 
 America the Episcopal service of the Church of England was read, 
 and the clergyman then offered an extemporaneous prayer. 
 
 The most brilliant men of America were there : Washington, 
 Richard Henry Lee, Patrick Henry, Gadsden, Eutledge and Samuel 
 and John Adams. The fervor, the ardor, the earnestness and the 
 pathos of that prayer for America and for the Congress moved to 
 tears the representatives of the people met together for the redress 
 of intolerable grievances. 
 
 Patriotism led these men to sink their denominational differ- 
 ences in a day when religious prejudices were potent. Shall not 
 patriotism lead the men of our generation once more to forget dif- 
 ferences about non-essentials and federate the Churches to the glory 
 of God and the welfare of our common country? 
 
 This Inter-Church Conference on Federation assembles at a 
 time when thoughtful men are deeply concerned with great moral 
 
564 CHURCH FEDERATION 
 
 issues which existing conditions in the commercial and political 
 life of the country have made exceedingly prominent. If the pur- 
 pose which brought us here is realized we shall have strengthened 
 the foundations upon which government by the people forever de- 
 pends. Let us federate the Churches that we may have a more 
 effective agency for the prevention of that corruption which all 
 history teaches leads to the overthrow of the liberties of the people 
 and the downfall of states. Let us federate the Churches in the 
 hope that we shall thereby the better aid in making impossible in 
 this our country a government by privileged classes, which in the 
 end inevitably leads to anarchy and then to despotism. Let us 
 federate the Churches that a more determined effort may be made 
 to establish the kingdom of God upon the earth, and that all classes 
 and conditions of men may love one another and do unto others as 
 they would that men should do unto them. Let us federate the 
 Churches that the army of the Lord God Almighty may have greater 
 moral courage and a more determined purpose as it wages battle 
 to establish righteousness and justice and mercy in the earth. 
 
 The Ship of State must hold her course true between the Scylla 
 and Charybdis of anarchy and despotism. There are times of storm 
 ahead as severe as any which have been encountered, and in which 
 the ship will be 
 
 In what a sea of troubles toss'd. 
 
 The stars will be hidden in darkness. The seas will be 
 
 Rough with black winds and storms. 
 
 But the ship will gloriously voyage on if only the hand which 
 holds the helm takes counsel of no other compass than that of the 
 Word of God and His righteousness. 
 
 In God we trust. If our faith in God is stamped not on our 
 dollars, but in the very character and fibre of our people, the Ameri- 
 can Eepublic will endure. May the people have that faith in God's 
 supremacy over the affairs of men and nations which led David to 
 say: "Blessed be thou, Lord God of Israel, our Father for ever 
 and ever. Thine, Lord, is the greatness, and the power, and the 
 glory, and the victory, and the majesty: thine is the kingdom. 
 Lord, and thou art exalted as head above all. Both riches and 
 honor come of thee, and thou reignest over all ; and in thine hand 
 is power and might ; and in thine hand it is to make great and to 
 give strength unto all." 
 
A UNITED CHURCH AND CHRISTIAN 
 PROGRESS 
 
ECCLESIASTICAL FRATERNITY 
 The Rbv. S. Parkes Cadman, D.D. 
 
 Mr. President, Fathers and Brethren: 
 
 The title of my theme was assigned and not chosen or I 
 should have been tempted to name a better term as suggestive 
 of our genuine brotherhood. For we are not one in the Church, 
 and we are not one in the Bible; no uniform system of polity or 
 doctrine makes for us the bond of unity. We are one in Him 
 whose personality and redemption embrace all men in all time. 
 "We are one in our vital fealty to the Living and the Present 
 Christ as the Eevealer of God the Father, and as the Elder 
 Brother in that Father's house. We are one in the correlated 
 experiences of the Christian consciousness which created the 
 Church and the literature of the New Testament. We are one 
 in a universal sense of sin and of deliverance from sin. The 
 Personality which is the gateway of all revelation in God and the 
 creature is also the fountain of those vital forces which issue to 
 all alike in streams of grace and healing, purity and goodness. 
 And our holy ambition for the fruits of righteousness which are 
 by Jesus Christ unto the glory and praise of God, is the product of 
 the divine life in men which enthrones justice and wisdom and 
 hails their sovereign sway, whatever hazard is entailed. 
 
 Hence true Fraternity is not of the Church, nor is its fate 
 bound up in any formulated beliefs about the Church or the 
 Scriptures. It is the direct product of God in Christ ; it is found 
 in all believers and in all Churches; it increases in intension and 
 extension as Christ is the more appreciated by men everywhere 
 in all His fulness; and the only separatists I know are the men 
 who deny this unity for supposititious advancement of their pe- 
 culiar sect. The disintegration of our brotherhood can be at- 
 tempted by one class alone; those who harbor the root of all 
 schism and mischief by asserting that the universal life and love 
 of the Father and the Son are limited to their organization and to 
 their symbols. Even then they are bound to fail : as well attempt 
 to bind the planets as restrain the catholicity and simplicity which 
 are the ministries of God's Spirit to this age. 
 
 Moreover this vital union has prevailed always and every- 
 where in the Kingdom of God. The rivalries and antagonisms 
 
 567 
 
568 CHURCH FEDERATION 
 
 which have destroyed the heart and hope of millions, abolished 
 their sympathy, quenched their enthusiasm and provoked their 
 indifference, have bulked largely in the popular view. The war- 
 rings in thick mists of passion and of prejudice when brother 
 slew brother, not knowing whom he slew, are sadly familiar to 
 us all. Our critics have not been willing they should lightly pass, 
 nor is it well they should. 
 
 But one of the main ends of this Conference is to call at- 
 tention to another history, to the permanence of love and service, 
 and to emphasize the defeat of those elements of human wrath 
 which obscured the world-purpose of God. With gentleness the 
 greater because unaided by any outward circumstances, the deli- 
 cate but inviolable plea of the divine life within men has ever re- 
 newed its yearning and asked for a satisfying confederacy of 
 charity and character. 
 
 We are favored by Time's ameliorations; we are aided by the 
 stronger light of the increasing truth. Let us reflect for a mo- 
 ment on a unique gift of God which all saints of all schools — 
 Patristic, Scholastic, Roman and Protestant — possessed together. 
 Their devotional literature, their meditations, their desires, their 
 songs and prayers, bear in upon you one comprehensive message, 
 and if I may dare to put it in a single word used by Dr. H. H. 
 Reynolds, their supreme petition was for ''Reconciliation through 
 union to Christ with the Living God." 
 
 Segregated in much else, bigotedly assertive concerning doc- 
 trinal cast and ecclesiastical form, willing to burn and be burned 
 for their opinions, they were also tragically unaware of the hidden 
 vitalities in which friend and foe participated. When you pene- 
 trate beyond their outward turbulence, and in the quiet confes- 
 sional of the spirit listen to their speech, it is one language for all 
 souls. It renews itself with every consciousness of sin and failure 
 and helpless insignificance. It breaks into praise in rapt con- 
 templation of Eternal love and the mercy which endureth for- 
 ever, and no man can read these ancient records without dimmed 
 eye and agitated breast, and the irresistible conviction that these 
 sundered and militant people were a brotherhood at the base. 
 
 Despite the violence of their age, the Queen of Navarre and 
 Cardinal Pole adored the same Lord and met at one altar of 
 the spirit. Lancelot Andrewes and John Knox cast anchor to- 
 gether, not in the "historic Episcopate," but in the Gospel of 
 maturity written by St. John, and those foes in all else, William 
 
ECCLESIASTICAL FRATERNITY 569 
 
 Laud and John Eliot, were blended in the deeps of the boundless 
 life of God as they made ready for mortal ending in the Tower 
 of London. 
 
 There is a tendency in our revolt against denominational ex- 
 periments to decry their real value. During the centuries the 
 Protestant sects have flourished, Christianity has made consid- 
 erable advances. Neglected aspects of the truth, weakly and im- 
 perfectly held, and, at intervals, entirely obscured, have been 
 restored to the orb of Christian verity; and the services of evan- 
 gelical Protestantism to the modern world have given it rights 
 in morals, in philosophy, in literature, in freedom and in religion 
 which take equal place with older forms of the faith. 
 
 Who knows the far-reaching reciprocities of our ecclesiastical 
 revolution? That which we complain of as a rent in the walls 
 of the city of God may be, and I think it has been, a necessary 
 fissure, if the healing light were to shine through upon those that 
 sat in darkness. But the point upon which I dwell is this : these 
 typical segregations were in seeming more than in reality. The 
 earnest Friend, the reverent Romanist, the devout Anglican, the 
 ardent Methodist, the godly Presbyterian, the catholic Congre- 
 gationalist, partook of one manna and drank of the same spiritual 
 Rock, and their Rock was Christ. 
 
 Methods of appropriating God to the soul and the soul to its 
 God may have been sacramental or legal ; temperament, tradition 
 and environment did undoubtedly color and mould the allegiance 
 men held, but the appropriation was made and the allegiance was 
 caused by God's life operating upon the best there was in men. 
 
 To push the inquiry, how does this federal spiritual nature and 
 condition make a common kingdom inclusive of us all ? The reply 
 is taken directly from the teaching of Jesus. He gives this life 
 to you, to me, to all believers, and in the mystery of godliness to 
 many beyond the pale who by patient continuance in well-doing 
 seek for the capacities of immortality. 
 
 Such a union, so vast, so boundless, so noble, is the eclipse of 
 miracle, the inner genius of a world-compelling Gospel. It is 
 more than a message, or a ministry; more than the bond of a 
 common employment and an identical aim. It is the invisible 
 manifestation in us of the Eternal Existence and the Eternal Will 
 which takes its final shape in the regenerated universe where holi- 
 ness shall reign through sacrifice, and justice be held in love. 
 
 One is distressed when he seeks to define such an overwhelm 
 
570 CHURCH FEDERATION 
 
 ing wonder of grace. Notwithstanding the plain teaching of the 
 Master and His Apostles, it is beyond our forms of thought and 
 speech and worship. We name it, and know its invincible hold 
 upon us, and push our poor speculations into its domain. It 
 dominates all consciousness of God and all experiences of His 
 Will concerning us. It interfuses all hearts and creeds, and its 
 beatification rests upon all altars and all covenants. The compre- 
 hension is Pentecostal, but it is not sufficient. And we bow in 
 lowly reverence before the mighty truth of our fraternity, that 
 we shall live forever in the eternal life of God, and after the 
 pattern of His Son. 
 
 The most pungent application of this divine vitality in the 
 Church is found in Psalmody and Hymns. The gifts of minstrelsy 
 and poetry subserve fraternity because they are our truest ex- 
 pressions of this living union. Christian hymns follow the best 
 of the Psalms in the divine heights and depths men have been 
 able to explore. They are magnificently independent of doctrinal 
 and disciplinary restraints and penalties. 
 
 They have kept alive the larger ideals of Jesus as creeds have 
 never done. Who cares so desperately that August M. Toplady 
 and Charles Wesley fought over the trampled battlegrounds of the 
 Calvinistic controversy? That one of these men should write, 
 "Eock of Ages, Cleft for Me," and the other, "Come Thou 
 Traveller Unknown," means infinitely more for the defense and 
 establishment of the Gospel than their disputes about Calvinism 
 meant. In these l3aics they imparted sweetness and light to 
 evangelical movements, and they rose superior to their painful 
 misunderstandings. 
 
 Surely I have said enough to expose a region of veritable ex- 
 perience cleared for sympathy, heroism and service. May not the 
 glowing joy which fills the reconciled spirit confer afresh on us 
 that real sense of brotherhood which we perceive in the past, and 
 sing of now? I am being made aware in this assembly as never 
 before that though we do not think alike, we live alike; that this 
 life's glorious catholicities are ours and all men's who share it, and 
 that the august anticipation of an inseparable union in bliss and 
 in worship beyond the Church on earth has its reasonable basis 
 in the thrilling evidences of our present experience. 
 
 The flower of Anglican culture and saintliness in the last cen- 
 tury, Bishop Lightfoot of Durham, concluded his Introduction 
 to a Commentary on The Philippian Epistle thus: 
 
ECCLESIASTICAL FRATERyiTY 571 
 
 "While we are expending our strength on theological defini- 
 tions or ecclesiastical rules, this letter recalls us from such dis- 
 tractions to the very life of Christ and the life in Christ. Here 
 is the meeting place of all our difference, the healing of all our 
 sects, the true life aUke of individuals and of Churches; for here 
 doctrine and practice are wedded together and here is the Creed 
 of Creeds involved in and arising out of the Work of Works." 
 
 Again, the controlling idea, the apprehended reality, which 
 makes us brothers in the Truth, is before the Conference. We hold 
 in unison "the autonomy, supremacy and ethical quality of the spir- 
 itual principle." We deem this the greatest of heavenly purposes, 
 the loveliest of earthly dreams, the most undying of historic 
 forces; it is the Kingdom of God and every true Church is an 
 active medium for its realization. The best assurance in the 
 region of Truth for this end is the sovereignty of Jesus over the 
 whole life of man. 
 
 We fearlessly appeal to history, and ask if there be any reli- 
 gion which has purified and regenerated the life of the ages as 
 Christianity has done? 
 
 Dr. James Martineau rejoiced that he could look on Jesus as 
 the Prince of Saints, who reveals the highest possibilities of the 
 human soul and their dependence on habitual communion between 
 man and God. We rejoice that we can go beyond the statement 
 of so illustrious a Doctor of Theology, and that we can look on 
 Jesus as the Saviour of the Saints and of the Sinners, too. The 
 authority of Martineau is subordinate ; the authority of the New 
 Testament is final. The Christianity that does the work, that re- 
 deems the millions, that knows no distinction in color or culture, 
 that has verified its claims in a thousand legitimate ways, and 
 will verify them in a thousand more, is the truth of God for us; 
 and compared with it the conceptions of the speciQator are con- 
 fused dreams which vanish in the dawn of its rising. 
 
 Not the less, but the more, are we under obligation to see 
 that whatever is transient and perishable in our beliefs is purged 
 away. We are not to be hindered in articulating the unchanging 
 Gospel with modern immensities by the illusions left over from 
 obsolete stages. The chronic accuser of the brethren, who lies 
 awake at night to guard the Ark of the Covenant, and views the 
 prospect of religion in the shadows cast by his own fear, is not 
 of faith's order, and he certainly promotes no fraternity. 
 
 Two classes of men who apply the truth to life are noticeable : 
 
572 CHURCH FEDERATION 
 
 those who starve that life by withholding necessary elements, and 
 again, those who smother it by an undue insistence upon super- 
 fluous details. 
 
 We must yield to neither class, we must cherish a generous 
 belief in the final outcome of the conflict between truth and error, 
 and we must show to men at large that, notwithstanding our tra- 
 ditions, Churchmen can have as great a passion for veracity as 
 any profession of scientific inquiry. Reverent and constructive 
 toH to reconstruct the theology of the Churches done by com- 
 petent hands and loyal hearts, increases the grip of faith upon 
 humanity and more clearly reveals the love and the aims of the 
 Father. 
 
 Every truth which teaches the Fatherhood of God and the 
 Brotherhood of Man is involved in the supremacy of Christ. Chris- 
 tianity is betrayed at the centre when He is denied in any sense as 
 the Eternal Word. And it has always seemed strange that those 
 who are most anxious to proclaim the Fatherhood are prone to 
 ignore the only sufficient warrant and proof of such a revelation. 
 
 Our fraternity flourishes in breadth, but it lives in depth, and 
 spiritual geography cannot follow the policy of the skittish verse 
 I once heard from an old professor. It represents a map undis- 
 turbed by any measurements, which a captain showed to his crew : 
 
 He had bought a large map, representing the sea, 
 
 Without the least vestige of land; 
 And the crew were well pleased when they found it to be 
 
 A map they could all understand. 
 What's the use of Mercator's North Pole and Equators, 
 
 Tropics, zones and meridian lines? 
 So the captain would cry, and the crew would reply, 
 
 "They are only conventional signs." 
 
 Temporary and localized phases of thought which have borne 
 no large part in the essential mission of God's redemptive agencies 
 cannot be magnified at the expense of cardinal announcements 
 which have the witness of revelation and experience. 
 
 For these latter show that the Person of Christ will continue 
 to be the sun and the centre of the Christian System when all 
 our theologies have been superseded by a nobler interpretation of 
 God. And while we welcome any fellowship in the spiritual prin- 
 ciple which aids it against the o'erweening greed and materialism 
 of our day, we rightly insist that Christ Jesus is the One Divine 
 Lord. 
 
ECCLESIASTICAL FRATERNITY 573 
 
 We do this because it is an easy and a pleasant thing to do. We 
 resent the importation into so important a question of any person- 
 alities. It is not before us imder this head that this man or that i^; 
 a useful and honored member of society, without whose company 
 heaven would scarcely be preferable. Such observations illuminate 
 very little. It is because the Person and the Gospel of Jesus stand 
 and fall together; it is because men are not saved by bewitching 
 legalities, but by faith in Christ's revelation of God in His life 
 before and during and beyond His death; it is because self-obliter- 
 ation and self-sacrifice are not substitutes for faith, but the fruits 
 of faith in the Divine Saviour and High Priest, that we know no 
 man here save Jesus only. And permit me to add that the blessing 
 of man, leave alone that of God, has never conspicuously rested on 
 any other Gospel. For if we are saved by works, then the whole 
 battle of St. Paul with Judaism, and later of the Eeformers in the 
 Sixteenth Century, must be fought again. 
 
 Our Fraternity is further strengthened by our companionship 
 in Christian effort. This world of divine and abiding realities is 
 about us always; it becomes our possession by faith, and the life 
 which is life indeed is meant to transfigure and perfect all human 
 interests. These interests, in suburb or slum, princedom or pur- 
 lieus, city centre or mission field and any far-off lands of darkness, 
 are under the rule and sway of a general redemption that casts 
 nothing aside, and is forever striving to rid our earthly existence of 
 the blight which has fallen upon it, and bring it out from the 
 shadow of defilement into the light of God. 
 
 Nor can we regard our Christianity as complete until human 
 history is purged of its false ambitions and its sinister aims, until 
 human society with all its possibilities is a sharer in the general 
 welfare of life's highest form. So the Christian comrade lives in 
 this power of "the world to come," and fights what St. Paul aptly 
 called "the beautiful fight," impatient with his own heritage until 
 he has shared its benefit with his brethren, and keeping his own 
 Gospel by always imparting it. 
 
 And here we find ample room for many who, because they are 
 not against us are for us. They do not see this life eternal from 
 our angle; their perception of the truth is not in harmony with 
 ours, but they have heard the call to duty, the call peremptory and 
 absolute, and are earning their fraternal recognition in the prac- 
 tical arena where all gifts and graces are put to the test. I^et us 
 gladly welcome them here, for the broader lines of demarcation are 
 
574 CHURCH FEDERATION 
 
 drawn in this outer world, and a strategist in the Holy War will 
 know how to adjust the pent-up energies within him to the imme- 
 diate demands of his day. 
 
 We must avoid the weakness of a cloistered belief, and because 
 we are firmly fixed in our unutterable and profound conviction 
 about Jesus Christ and His religion, we can the more freely accept 
 the brotherhood of a common effort. It may fall short in places 
 of the regenerating demonstrations which are the sacred trophies 
 of the Church; but even Evangelical Christianity, so called, has 
 had no monopoly of successful toil, and in the dimensions of the 
 Christian system there is a place for the humanitarian, the etliical 
 teacher, the social pioneer and the prophet of a new order. God 
 forbid it should ever be otherwise ! And we do well to recall the 
 directing Head who can use that which we repel, and in its incom- 
 pleteness manifest His perfect will. 
 
 When we read of the trenchant advances of Christianity in the 
 past, despite the demoralizing influences of that ecclesiasticism 
 which is but the snake of selfishness in another guise; when we 
 soliloquize upon the humble peasants who became the masters of a 
 new type of humanity, and brought a Caesar in worship to the feet 
 of a crucified Jew, and how this creed and its advocates have taken 
 the seats of the mighty, and continued the reign of the best, shall 
 we not also consider from what varied sources of Greece and Eome 
 and Alexandria and the desert places the welding of our Church 
 was clenched ? We owe a great deal to variety, as well as to unity. 
 Give us the Eisen Jesus, the Shepherd and Bishop of all souls, and 
 then let God fling what civilizations He pleases in the pathway of 
 our forward movement. In the march, the strife, the victory for a 
 glorified race, the Church of God will discover its larger mind, its 
 purer self, as it can never find them in debate and convention. 
 
 And this is said without unsaying aught in my previous words. 
 Confident that Christ will be preached, because my fellow men Avill 
 hear of none other; confident that He will redeem, because His 
 intercourse with my fellow men shows Him Priest and King ; con- 
 fident that He will instruct and govern the generations, since all 
 goodness flows from His character and influence, we freely confess 
 the Great Name, and clasp hands to-day with all who, wittingly 
 or unwittingly, sustain His cause. "For to-morrow, they will know 
 even as thev are known." 
 
MISSIONARY ACTIVITY 
 
 The Rev. J. Ross Stevenson, D.D. 
 
 For six days we have been in conference regarding Church 
 unity, and in the wonderfully illuminating and inspiring addresses 
 which have been made, no one, so far as I have heard, has been 
 rash enough to propose an exact definition of the Church. What 
 would happen if we should try to agree upon all the distinguishing 
 marks of the true Church it is easy to imagine. And yet, if we 
 are to work together as Churches, we must have some common con- 
 ception of what the Church is and of what business she has in the 
 world. I therefore make bold to call your attention to a definition 
 of the Church that is scriptural and apostolic, that is simple, yet 
 most comprehensive, that furnishes a basis upon which each de- 
 nomination may work, and all work together: It is this — the 
 Church is a missionary society. In 1897, the Lambeth Conference 
 of Bishops of the Anglican Communion declared that missionary 
 activity constitutes ^'^the primary work of the Church, the work 
 for which the Church was commissioned by her Lord." More than 
 half a century ago, the denomination to which I belong uttered 
 this testimony : "The Presbyterian Church is a missionary society, 
 the object of which is to aid in the conversion of the world, and 
 every member of this Church is a member for life of said society, 
 and bound to do all in his power for the accomplishment of this 
 object.'*' And later the highest court in our Church passed this 
 deliverance : We regard "the whole Church as a missionary society 
 whose main work is to spread the knowledge of salvation." This 
 accords with the divine purpase running through the ages, to re- 
 deem mankind; with the ultimate aim of revelation that all may 
 know the Lord from the least to the greatest; with the supreme 
 passion of our crucified Saviour and risen Lord, who will have all 
 men to be saved; with the distinguishing characteristic of Chris- 
 tianity itself, since, as Max Muller once said : "Christianity is mis- 
 sionary, aggressive, world embracing ; if it ceased to be missionary 
 it would cease to exist." And it accords with what should be the 
 commanding purpose in every Christian life, since a Christian life 
 in which missionary activity has no place "is as great a moral con- 
 tradiction as one which is indifferent to the elementary virtues of 
 
 ^75 
 
576 CHURCH FEDERATION 
 
 the Christian moral ideal." Therefore, the missionary idea is the 
 great unifying idea of Christendom. There is not the slightest 
 probability that in these latter days an Ecumenical Council will be 
 called to settle matters of dogma, or to decide upon some satis- 
 factory ecclesiastical polity, or to arrange some form of common 
 worship. But we do have, and we will continue to have, our Ecu- 
 menical Conferences. 
 
 We regard this as the missionary age of the Church. The king- 
 dom of God, which has been defined as the Church at work in the 
 world, ha.s made her greatest progress in missionary territory, and 
 in order that this progress may continue, in order that it may be 
 adequate to the task before us, and the command behind us, and 
 the passion which should be in us, there must be a united Church. 
 
 I. Are we as fully aware as we should be that Christian prog- 
 ress in Missions has been the strongest unifying element in the 
 Church? 
 
 1. The world's evangelization furnishes an objective which will 
 bring and hold Christians together so long as it is kept prominently 
 in view. In the time of the apostles, when no small dissension arose 
 regarding the Mosaic ritual, and a division in the Church seemed 
 imminent, it was prevented by a missionary meeting often called 
 the Council of Jerusalem, when the testimony of three missionaries 
 as to what God had wrought among the Gentiles was heard, and the 
 Apostle James gave an exposition of the missionary teaching of the 
 Scriptures. The differences of those early Christians seemed insig- 
 nificant when placed over against the divine enterprise of giving 
 the Gospel to every creature. When troubles arose in particular 
 churches which Paul had planted, he quieted the disturbance either 
 by sending one of his missionary helpers, or by writing a missionary 
 letter. It was easy to keep the unity of the Spirit in the bond of 
 peace when the presence of the Spirit was dominating the Church, 
 and that Spirit had been given for the missionary purpose. When, 
 on the other hand, spiritual life ebbed, when aggressive work ceased, 
 when there was nothing to call the Church outside of herself and 
 engage her noblest endeavors, her energies were wasted in contro- 
 versies which were often bitter and fruitless. The most disintegrat- 
 ing periods of the Church, the times when Christians waged such 
 war among themselves that they lost the ground which had been 
 won at great cost, have been marked by the lack of missionary in- 
 terest and activity. But since the dawn of modem missions the 
 
MISSIONARY ACTIVITY 577 
 
 old apostolic fire has been melting the various denominations in 
 their icy isolation and has been making them flow together into one 
 great stream of missionary benefaction. 
 
 2. It is notable that the movement for a united Church has 
 its greatest strength in connection with missionary enterprise. 
 Have we forgotten that some of the earliest missionary societies 
 formed in revival times when the Spirit of God was at work in the 
 Church were Interdenominational; for example, the London Mis- 
 sionary Society, established in 1795, and composed of Congrega- 
 tionalists, Presbyterians, Wesleyans and Episcopalians, or the New 
 York Missionary Society, established in 1796, and embracing Pres- 
 byterian, Baptist and Dutch Reformed Churches, or the American 
 Board, which has numbered among its commissioners not only the 
 Congregationahsts, but Presbyterians and members of the Associate 
 Reformed, Dutch Reformed and German Reformed Churches? 
 Great Interdenominational agencies, such as Bible and Tract So- 
 cieties, Young Men's and Yoimg Women's Christian Associations 
 and Volunteer Movements have, for the most part, the missionary 
 aim. Our attention has already been called to the cooperation that 
 has been found to be practicable and effective in city evangeliza- 
 tion on Home Mission territory, and especially in the foreign field. 
 In India, China, Japan, Korea, Mexico, Brazil and the Philippines 
 measures have been taken to bring together different members of 
 the same ecclesiastical family, to establish evangehcal unions, and 
 even to form one Protestant Christian Church, as in Korea, where 
 the Methodists and Presb)i«rians are planning a corporate union. 
 
 3. This spirit of unity and Federation on mission fields must 
 make itself inevitably felt upon the whole Church. We have profited 
 beyond estimation from the reflex influence of missions. Confidence 
 in the Gospel has been strengthened by the evidence of what it can 
 actually accomplish when faithfully preached in any region. Chris- 
 tian life, by having such an outlet, is no longer stagnant and pesti- 
 lential, but fresh, healthful, joyous. Activity in the work near at 
 hand has been quickened since, as Jacob Riis puts it, "for every 
 doUar given to those in need abroad, the spirit that gives it pro- 
 vides ten for home use." But there is a more comprehensive influ- 
 ence, that which emphasizes the essential points in which Churches 
 are all one, and the truth that must first of all be propagated. The 
 Church that is tall enough to see the needs of the regions beyond is 
 easily able to look across denominational boundaries. The hand 
 
578 CHURCH FEDERATION 
 
 that can reach out to the uttermost part of the earth has back of 
 it an arm long enough to encircle the whole communion of saints. 
 The missionary who is intent upon giving the Gospel to every 
 creature can join heart and hand with every Christian of whatever 
 name who has the same dominating purpose. 
 
 II, But the reverse is just as true. In order to make that 
 progress which Christ commands, the Church must be united. 
 
 1. If there is one clear, explicit obligation resting upon the 
 Church to-day it is to give the Gospel to every creature. A large 
 number of young people, especially those in colleges and institutions 
 of higher learning, representing every evangelical denomination in 
 the country, have adopted as a watchword expressive of their mis- 
 sionary desire and duty the evangelization of the world in this 
 generation. By which they mean that every man living ought to 
 have the opportunity to know Jesus Christ as his Saviour and Lord, 
 and that the Church is responsible for giving him that opportunity. 
 Nothing more, in fact, than Jesus Himself had in mind when He 
 gave the sovereign command: "Go ye, and make disciples of all 
 nations." This is not an impossible task when you think of the 
 open doors, and the appeals which are ringing in our ears for more 
 laborers ; when you think of the vast resources of the Church, and 
 that the cost of such an enterprise would never be felt; above all, 
 when you think of the divine equipment, the Gospel, the wisdom 
 and power of God unto salvation, and the Holy Spirit, able to 
 shake whole communities with Pentecostal upheaval, as in Wales 
 and the Punjab to-day. In other words, there is available what the 
 world most needs, and what the Church agrees upon as being es- 
 sential to salvation. There is available that irresistible force, prayer, 
 in which all Churches can unite, and if, as we look upon the waiting 
 harvests, we should unite our petitions to the Lord of the harvest, 
 the whole Church intent upon a universal ingathering as the su- 
 preme thing to be desired, I, for one, believe that prayer would be 
 heard. Chrysostom once said : "God can refuse nothing to a pray- 
 ing congregation," which is the same thing as saying that a united 
 Church filled with the spirit of God is omnipotent. 
 
 But in addition to this, there must be, in order to speedy evan- 
 gelization, the distribution of force most advantageously, which will 
 require such an occupation of the field as avoids overlapping or 
 overcrowding; such economic use of hospitals, presses, literature 
 
MISSIONARY ACTIVITY 579 
 
 and institutions of higher learning as will prevent reduplication 
 and extravagant waste. In other words, that very unity which our 
 missionaries are pleading for, and which they ought to have for the 
 sake of the work; that the world may believe; believe, not because 
 they behold a dead uniformity wherein liberty and love of the truth 
 have been killed, but a unity which evinces a oneness of believers, 
 because of their oneness in Christ and membership of the same body. 
 Principal Cairns, of Scotland, said before he died: "We are en- 
 gaged in a great conflict in whicK, if we all unite, there will be a 
 great victory." And the veteran missionary of India, Dr. Jacob 
 Chamberlain, made this appeal several years ago : "Fellow soldiers 
 of Christ's army of conquest, the time for skirmishing, for iso- 
 lated fighting, for sending disconnected squads of soldiers into the 
 same fields, independently to do the same thing, has passed away. 
 The time for locking arms, and shoulder to shoulder pressing to the 
 final conquest has come. Happy are we, if we have part in its in- 
 auguration.'"' 
 
 A few years ago, while in London, I crossed the Eiver Thames 
 twice each day. In the morning, I noticed that the river was run- 
 ning very low. Large craft, heavily laden, were stranded high and 
 dry. Smaller vessels were stuck fast in the mud, while in the nar- 
 row, shallow stream a few more zealous boats were almost fighting 
 for the right of way. But when I passed over the same bridge in 
 the afternoon, the whole scene had changed. Boate of every size 
 and description, carrying their valuable freight, were gliding along 
 side by side, and were being carried to their destination, and there 
 was no conflict, no confusion. You know the explanation. The 
 tide had come in. And what we need now is such a tidal wave of 
 spiritual power and missionary fervor as will cover up the rocks 
 which raise an angry surf when the water is low; as will cause 
 dividing shoals to disappear; as will lift up Churches of whatever 
 name from their low estate, sever them from their moorings of self- 
 ishness and worldly ease, and carry them out like one great fleet 
 under the same banner and the same commander, all sailing on to 
 extend His dominion from sea to sea, and from the river unto the 
 ends of the earth. 
 
WORLD CONQUEST 
 
 The Rev. Charles Cuthbert Hall, D.D., LL.D. 
 
 Mr. Chairman, Fathers and Brethren: 
 
 I regret with you the absence of the Eev. Dr. Stires, upon whose 
 address I had very largely depended as a fitting inspiration for 
 my own soul. If I take his time it is only that I may leave mine 
 for him in the hope that a kindly providence may yet bring him 
 here to address this Conference. 
 
 The subject of "World Conquest" has been assigned to me. It 
 is manifest that this subject, under the present circumstances, 
 can be discussed only in principle and that no opportunity exists 
 in this brief space to point out the advances that are being made 
 on every side in conquering the world for God. 
 
 The title "World Conquest" is a splendid title, ana yet, unless 
 we have our lives very powerfully restrained by the Spirit of our 
 Lord Jesus Christ, this title of "World Conquest" may be made 
 a misleading title. For, as a figure of speech, it suggests to the 
 mind the progress of an invading army, with sharply defined files, 
 with regimental banners flying, passing into an enemy's country 
 and there laying down terms of submission to a foreign authority. 
 To permit ourselves unrestrainedly to indulge this view of tlie 
 subject would be to reproduce the mistakes, the bitter mistakes, 
 that many Western nations and Churches have been making before 
 our time. It is necessary that we be restrained in our thought of 
 world conquest and of its method by recollection of and submission 
 to the Spirit of our Lord Jesus Christ. The Spirit of Jesus Christ 
 will guide us in this thought in proportion to our faith in Him- 
 self and what He is to us. For one, speaking for myself, as I am 
 sure I speak for my brethren here this morning, Jesus Christ is 
 to me the very manifestation of the Godhead, the eternal preex- 
 istent Son in the Godhead,' who for us men and for our salvation, 
 begotten of His Father before all worlds, God of God, Light of 
 Light, very God of very God, came down from heaven to reconcile 
 the world unto God by the blood of His Cross. 
 
 With such a view of Jesus Christ shared by us all, it is mani- 
 fest that Christ's conception of world conquest and of its method 
 is the only conception that can have authority for us. As one 
 
WORLD CONQUEST 581 
 
 thinlfs of Christ and of His way of bringing the world to God, one 
 sees certain things very distinctly, or seems to see them, in His 
 spirit and point of view. 
 
 First of all, one sees in the spirit and point of view of the Son 
 of God, in His conquering of the world, an attitude and temper 
 toward those not wholly in sympathy with Himself that is at 
 once trustful and inclusive. How sweet and how touching are the 
 illustrations of this temper of the Son of God as we reflect upon 
 them. There is His attitude toward the young, the feeble, the 
 undeveloped. It was supposed that the bringing of the children 
 to Him would be an intrusion, but He said, "Suffer little children, 
 and forbid them not to come unto Me." There is His attitude 
 toward the socially ostracized, those from whom the world of virtue 
 turned away. Behold Him as He speaks to the woman of the city, 
 who was a sinner. See His recognition of the spirit in which she 
 pressed toward Him. Behold His attitude toward the woman of 
 Samaria and the interest with which He poured out His thouglit 
 on behalf of one from whom the Judaism of His time turned away. 
 Behold His attitude toward those uninstructed ones who dimly and 
 almost imconsciously placed their faith in Him: the woman that 
 was a Greek, the woman of Syro-Phoenicia, who, speaking in an 
 unstudied and uninstructed way, won from Him recognition of 
 a faith that was not yet suflSciently developed and formulated to 
 be classified in the categories of accepted belief. Behold His atti- 
 tude toward the teachers that were attempting to do work in His 
 name, yet were not able to come into full sympathy with His 
 disciples. It was the spiritual John who said to his Master, "We 
 saw one casting out devils in Thy name, and we forbade him 
 because he followeth not with us" ; and the answer of the Saviour 
 v.as : "Forbid him not ; for he that is not against you is for you" ; 
 and, as if the spiritual John was slow to learn that great lesson, 
 almost immediately after occurred the incident of the Samaritan 
 village, where Christ was repudiated by those at whose hands 
 ITe sought hospitality. John and his strong-spirited brother said, 
 ^'Master, shall we call down fire upon them and destroy them?" 
 His answer was : "Ye know not of what spirit ye are, for the Son 
 of Man is come not to destroy men's lives, but to save them." Such 
 was the attitude of our blessed Master, the Image of the Invisible 
 God, the Brightness of the Father's glory, the express Image of 
 His substance, toward those who were not within the inner circle 
 of the faith. 
 
582 CHURCH FEDERATION 
 
 Behold Him in His attitude toward the teaching messengers. 
 He gathers them around Him. He lays His ordaining hand in 
 blessing upon them. He says: "Behold, I send you forth. Go 
 ye into all the world; make disciples." It is the ordination of the 
 teaching messenger, not the giving of the sword of conquest, but 
 the ordination of the teaching messenger. What is to be their 
 message? It is to be the essence of the religion of which He is 
 the Divine incarnation; it is to be the anointing of knowledge and 
 power whereby all the minds of men shall at last be led into the 
 vision of the Godhead, baptising them into the name of the Father 
 and of the Son and of the Holy Ghost. And behold Him, last of 
 all, in this : His declaration is not that this army of the teaching 
 messengers whom He sends out for the conquering of the world 
 shall do the ultimate work. The teaching messenger is not the 
 final fact in the conquest of the world. It is the living, risen 
 Christ Himself. "I am with you alway. And I, if I be lifted up, 
 will draw all men unto myself." 
 
 This is the thing that has authority for us this morning as 
 we speak together of this mighty theme of world conquest. Here 
 are the three messages that the Blessed Saviour gives us this 
 morning, to guide us in our thinking on this line of our duty, 
 in drawing the world to God. 
 
 There is His trustful and inclusive attitude toward those who 
 are not as yet within the inner circle of the faith. All over the 
 world to-day, as anyone knows who has made a study of the facts, 
 the seed of the Gospel planted here and there long ago is springing 
 up, not only in those direct results which are incorporated now 
 into Christian congregations and recognized as Christian Churches, 
 but in indirect and semi-developed results which are appearing in 
 all kinds of struggling and often pathetic and yet ever noble move- 
 ments within the great fields of the Eastern world, to attain a 
 more spiritual self-realization. In Mohammedanism, in Hinduism, 
 in Buddhism, wherever you look you see these indirect and semi- 
 developed results of the great Christian message taking the form 
 of struggling and untutored and unformulated aspirations toward 
 that nobler and more spiritual thing, which I believe God recog- 
 nizes as the outgoing of the soul of humanity toward Himself, in 
 whom we live and move and have our being. Who hath made of 
 one blood all nations of men, for to dwell on all the face of the 
 earth, and of all of whom it may be said, as St. Paul said of 
 the Greeks, "We also are His offspring." Toward all these strug- 
 
WORLD COXQVEST 583 
 
 gling, half developed, pathetic and yet most glorious exhibitions of 
 yearning in the non-Christianized world for a higher and a clearer 
 conception of God we must extend the gentle, trustful, inclusive 
 spirit, in order that, under the guidance and growing power of the 
 Divine Spirit, these also may come at last to the fruition of an 
 enlightened faith. 
 
 And again, with regard to the teaching messengers. He sends 
 them forth not as the representatives of sects. For Him there 
 were no sects, so far as anything in His Word goes to inform us. 
 By Him there was no provision made for this later development 
 of the Christian society along its many sectarian lines. There- 
 fore, as we advance into this great and Christlike mission of the 
 teacher, the teacher of truth, the sect that we represent must be 
 in the background, and the Christ whose messengers we are must be 
 in the foreground. If this is not our conviction, we are shut up 
 to one of two alternatives: either it is left to us individually to 
 claim that the fulness of the truth is in our sect, and that the 
 ideal that we have in view as representing our sect on the foreign 
 field is that ultimately that sect may become victorious in the 
 conquest of the world, which is, of course, an impossible idea, held 
 by no one here, or else that Christ is divided, an equally impossible 
 and unthinkable idea. Therefore, we go out as His teaching mes- 
 sengers not necessarily ignoring sect with its nobler traditions — 
 for I should be the last to disparage the nobler sectarian traditions 
 or to depreciate their value in organization and the forwarding of 
 the great business of the Church — ^but we are to go out with sect 
 held in subjection, placed in the background, and with all our 
 energies centred upon the single idea of interpreting by the help 
 of the Holy Ghost this super-important essence of the truth, the 
 truth of the blessed Godhead, God the Father, God the Son, God 
 the Holy Ghost, baptizing men into the name of the Father and 
 of the Son and of the Holy Ghost — this great interpretation, 
 which is God's answer to the yearning and struggling of the whole 
 world after Him. 
 
 And then, last of all, there is not only this gentle and inclusive 
 spirit toward those who are not yet within the inner circle, and 
 there is not only this noble conception of the teaching messenger 
 as the apostle of the essence rather than the apostle of the sect, 
 but in all and above all is the everlasting and vivid remembrance 
 that the Church as we know it, organized in the Western world 
 and developing along Western lines, is not the thing that shall 
 
5}^ CHURCH FEDERATION 
 
 couquer. There is One only that shall conquer: it is the crucified, 
 risen, living Lord. "I am Alpha and Omega, the beginning and 
 the ending, the first and the last." 
 
 If we believe this of Him — and I believe it with the deepest 
 depth of my power to believe — ^if we believe this thing, then a 
 right mental attitude comes to us regarding this great matter of 
 the conquest of the world. The conquest of the world then does 
 not mean the practical occupation of the East by the Churches of 
 the West. It does not mean that. It means a greater thing than 
 that. It means that the Churches of the West, fulfiling their 
 mission as the teaching messengers of the ever blessed Son of 
 God, shall at last bring about conditions where in the fulness of 
 the time Christ Himself shall be seen, as the Mediator of the 
 East and of the West, the one Mediator between God and man, 
 the Light of the world, the Head of that Universal Church. 
 
 In this Universal Church the West, true to its own tempera- 
 mental and historical conditions, shall express the essence of 
 Christianity after its own terms; and the East, the meditative, 
 mystical East, true to its own thinking and its own venerable tra- 
 ditions, shall at last express, interpret and exhibit after the man- 
 ner of its own thinking the same eternal essence. It is written 
 in the Epistle to the Hebrews, I think, concerning those just ones 
 that lived before Christ, "that they without us should not be made 
 perfect." We may take the same great words and apply them to 
 this absorbing theme that is now before us, the conquest of the 
 world, which is the reconciliation of the world to God in Christ 
 Jesus. The West has its own mighty values in the interpretation 
 and expression of that eternal essence of the truth; the East, as 
 time goes on, shall more and more reveal that it has its own specific 
 and great values in the interpretation of the eternal essence. Each 
 is necessary to the other, East to West, West to East, that they 
 without us should not be made perfect, that we without them 
 should not arrive at the full-orbed interpretation of the Gospel, 
 which is neither for West nor for East Init for the one indivisible 
 world and race of man for whom the preexistent Son became in- 
 carnate, and unto whose redemption the Holy One of God gave 
 Himself in atoning sacrifice upon the Cross of Calvary. 
 
THE KINGDOM OF GOD THE TRANSCEND- 
 ENT AIM OF A UNITED CHURCH 
 
THE IDEAL STATE 
 
 The Rev. Bishop E. R. Hendrix, D.D., LL.D. 
 
 Mr. Chairman and Brethren: 
 
 I count it a happy fact that in the consideration of this im- 
 portant subject you have ventured to select a representative 
 coming from one of the great Southern States which compose 
 our Federated Union. Forty years ago you would have hesitated 
 to do that by virtue of divergence of opinion. Thank God to-day 
 a common cause is upheld by all of us and one flag waves over 
 our united country. 
 
 I count it another happy event that we stand together not 
 only as a Federated Nation of States, but as a Federated Union 
 of Churches, and that we recognize but one foundation — Jesus 
 Christ, our Lord. Jesus Christ is the central fact, the crowning 
 proof and the undiminishing glory of our holy religion, and His 
 bride enters no place where her Lord is not welcome. We do not 
 divide His humanity from His divinity, but our divine Lord as 
 well as our human Lord we recognize as our leader, and "in this 
 sign we conquer.'' 
 
 (With these introductory words Bishop Hendrix then proceeded 
 to read his address.) 
 
 The State is the most complete, as it is the most universal, of 
 all the societies of men. It is so necessary to men that they 
 consent that it direct or even resume their possessions to pre- 
 serve its existence, and that it have the power of life and death 
 over their persons to maintain good government or national terri- 
 tory. The State alone has sovereign power. It does not exist 
 for the Church, but the Church exists for the State, to maintain 
 that righteousness that exalteth a nation. As the Kingdom of 
 God is larger than the Church, and the work of the Church is to 
 extend that kingdom, so, too, the State, which needs the Church, 
 not as an establishment, but as a vitalizing force, exists for 
 humanity, for the Kingdom of God among men. The petition, 
 "Thy kingdom come," is interpreted by the prayer that follows: 
 "Thy will be done on earth as it is in Heaven." This is the ideal 
 State for which we pray and wait. Is it a mere iridescent dream? 
 That depends on the character of its legislation and its citizenship. 
 587 
 
588 CHURCH FEDERATION 
 
 Woolsey, in his "Introduction to International Law," well 
 defined the State "as a community of persons living within cer- 
 tain limits of territory, under a permanent organization, which 
 aims to secure the prevalence of justice by self-imposed law." 
 The ideal State is not a theocracy in the sense of a government by 
 priests, whether Papal or Protestant, but in the sense of a recogni- 
 tion of divine righteousness in all the relations of life. The very 
 Kingdom of God is tested by the establishment and maintenance 
 of human relations. Its existence appears in a principle of spir- 
 itual life that is the harmonizing and saving principle of human 
 society. The Magna Charta of every nation was given in the 
 Sermon on the Mount, which Burke pronounced "the most im- 
 pressive political document on the rights of man." While 
 Christianity has discovered the individual it was in order to the 
 well-being and on-going of the nation. As in Heaven so in earth 
 the highest well-being of every creature is in seeking first the 
 Kingdom of God and His righteousness. His will is what tests 
 alike the justice and value of the laws which men make for them- 
 selves. The ideal State, if it exists, must be after the pattern 
 shown above. 
 
 "I go to a world of order," said the dying Hooker, to whom, in 
 his wisest thinking, "law, eternal law, was that order which God 
 before all ages hath set down with Himself, for Himself, to do 
 all things by." That eternal law of love, like the law of gravi- 
 tation, is not two laws, one for the heavens and the other for 
 the earth, but one, binding together the heavens and the earth. 
 Every true prayer looks to perfect government on earth as in 
 Heaven. 
 
 The form of government is not at all essential, whether we 
 be called "subjects" or "citizens," whether the rule be that of a 
 strong prince by the will of the people or whether it be a govern- 
 ment of the people, by the people and for the people. The shape 
 of the loaves is of small account, so that they all be leavened. 
 The law of God is not tied to any system of government, whether 
 Hebrew commonwealth with its passion for righteousness, the 
 British Empire with its exalted standard of justice, or the Amer- 
 ican Republic with its love of liberty, since the old Liberty Bell 
 heralded with iron tongue its sacred verse, "Proclairii liberty 
 throughout the land to all the inhabitants thereof." The king- 
 doms of this world and their rulers seem matters of little moment 
 
TEE IDEAL STATE 589 
 
 compared with the kingdom of the world. Satan freely offered 
 the kingdom of the world to our Lord if he might only retain 
 the suzerain power. In the final overthrow of the power of evil 
 it matters little whether they be principalities or municipalties 
 that are subdued, only so that Christ be all in all as the kingdom 
 of th€ world becomes the kingdom of our Lord and of His 
 Christ. The kingdom that endureth forever cometh not vriih 
 observation, with the majesty and trappings of temporal power 
 so dependent on things visible. Not being based on things visible 
 it has no fear of things visible, for God has not given us the spirit 
 of fearfulness but of love, and of power and of a sound mind. 
 The nation is the truest and last development of the Church. The 
 Church that cannot make nations has little part in the coming of 
 the kingdom of God. 
 
 The kingdom of God is within you. "So," responds Maurice, 
 "is the kingdom of England;" and so the Republic of America. 
 Unless it be within as a matter of deepest conviction and of 
 personal loyalty to what it stands for it is shadow, not substance. 
 It is not "ribs of oak" but patriots with hearts of steel that make 
 Trafalgars. No nation forgets God and finds His judgment seat 
 and sentence of doom until its citizens have first forgotten Him. 
 Righteousness exalteth a nation, while sin is a reproach to any 
 people. Rights exist before the State. The State does not 
 create them, but exists to protect them. A nation is a spiritual 
 fact, even more than a physical fact. It is in the will of the 
 people that the unity of the nation really lies. An honest effort 
 to approximate the standards of settled, eternal and revealed prin- 
 ciples of order and righteousness is the guarantee of personal 
 liberty and security of one's rights. Unless the individual is self- 
 respecting and considerate of the rights of others he cannot serve 
 the State or become a useful member of it. On the beautiful 
 Greek temple that serves as the monument of Juarez are chis- 
 elled his own great words: "Due respect for the rights of otiiers 
 is the basis of all just peace." Men bound together by senti- 
 ments so lofty not only help to make a nation, they are the nation. 
 Only nations thus made are fit for the great commonwealth of 
 nations ruled by international law. 
 
 Only they despair of the ideal State who despair of the ideal 
 man for the State. Our despair is due to the perseverance of 
 sinners. We must believe more in the perseverance of saints. 
 
590 ' CHURCH FEDERATION 
 
 We must practise more the commimion of saints that the saiiits 
 may have heart to persevere. Our Lord is not the Saviour from 
 the world, as if our only hope was in utter separation from it. 
 He is the Saviour of the world, despite all the efforts to keep 
 the world unsaved. And He is to save it by and with the co- 
 operation of men, saving us just so far as He can use us in 
 saving others. Kossuth warned our country of its greatest peril, 
 which was "devotion to private interests at the expense of our 
 duty to the State." It is not the men on the firing line who 
 despair; it is the men 'TDchind the guns," so far behind the guns 
 that they never know the sense of comradeship in fighting a 
 national foe and destroying a national peril. The true citizens 
 are men who guard their country's name as they would their own, 
 men who do not talk less of rights but more of duties. These are 
 the men of vision, living indeed before their times, living for us 
 since they without us cannot be made perfect in the realization of 
 their lofty ideals. These are they who, like Varro, never despair 
 of the Eepublic, and who make both it and them immortal. 
 
 Jesus Christ is the world's First Citizen. In His desire that He 
 might fulfil all righteousness He cheerfully met every obligation. 
 He taught men by His example to render unto Caesar the things 
 that are Caesar's, while they rendered unto God the things that 
 are God's. He bade Peter put up his sword and taught that the 
 kingdom of God cometh not with violence, but by the slower 
 process of civic intelligence and enlightened, self-interrogating 
 consciences. Eegarding the four great rights of men — the right 
 of life, of property, of family purity and of a good name, rights 
 that the State does not create, but can only safeguard and protect 
 — Christ's teachings interpret and sanctify them in all lands where 
 the Ten Commandments are known and the Sermon on the 
 Mount is read. The watchwords of His kingdom are Peace and 
 Progress. His kingdom is not of this world in the sense that it 
 adopts worldly maxims and methods, but never has there been 
 anything "so on all fours with humanity." He saves the State 
 from its publicans by first saving the publican, and takes with 
 Him into paradise one from the lapsed masses who earnestly 
 craves a place in the kingdom of God. He puts the spirit of Christ 
 into the citizen, and so into the State, and so into the race, for 
 "the spirit of Christ is the primary assumption of international 
 law, the spirit which seeks to bind the nations together, not by 
 
THE IDEAL STATE 591 
 
 force, but by just relations of amity." Service and sacrifice, the 
 law of the individual becomes the law of the citizen. Moral and 
 religious questions most easily enlist the sympathy of the masses 
 even in political matters as the result of Christ's example and 
 teaching. His influence helps them to contend earnestly for the 
 faith of the fathers in religious and civil liberty, knowing that no 
 men ever successfully obtained and maintained their liberties 
 who did not believe in the God of right. Nothing is so mighty as 
 an aroused nation possessed of the spirit of Christ, as they con- 
 tend for the right. The God of battles fights for them. Alas ! that 
 they do not always fight long enough for the complete victory. 
 God never stops giving until men stop praying. The failure of 
 great civic reforms is found in that men weary in well doing, and 
 then the Philistines return from their caves and dens to boast 
 of victory. Men forget that the power of evU is finite, but the 
 power of good is infinite. '*For from of old men have not heard, 
 nor perceived by the ear, neither hath the eye seen a God beside 
 thee, which worketh for him that waiteth for Him." Isaiah, 64 :4. 
 God never gave man dominion until He had made him in His 
 own likeness. Loss of that likeness has ever meant loss of do- 
 minion alike over himself and his kind, as well as the world about 
 him. Knowledge of nature and mastery of nature as the an- 
 nounced programme of a life is a far less noble aim than the 
 knowledge of and mastery of men, including one's self. The aim 
 of Greece was versatility, the ambition of the Eoman was im- 
 perial power, the hope of Israel was righteousness that as a prince 
 he might prevail with God, and so prevail with men. Abraham 
 not only became, as promised, a father of nations, but how many 
 a son of Abraham, as Moses, Isaiah and Jeremiah, became a 
 prophet to the nations ! They thought in nations, and have set a 
 standard of what is sublime in thought and speech above any 
 other leaders of men. Their strong words are messages to na- 
 tions for all time. They gave men the true conception of the ideal 
 State as a national community, knit together in all its relations 
 by righteousness and love, and caring especially for its weaker 
 members. No nation of antiquity approached the Hebrew nation 
 in its demands that its rulers obey the laws if they would have 
 them obeyed by others, and that the poor should not be oppressed. 
 If much attention is given to genealogical tables it must be known 
 that they were the only people perfect in their generations, and 
 
592 CHURCH FEDERATION 
 
 SO able to have family trees without bastards in every branok The 
 consciousness of God as a power of righteousness made what was 
 good in Jewish development, and which has been shared by the 
 world. The true blessing of Jacob was his power to bless others, 
 due to what he himself had received. It was a company of men 
 taught these great principles of righteousness who were sent out 
 as prophets to the nations to disciple all nations. It is to such 
 teaching that the spirit of reality has been inspired in all human 
 relations. It is not geology or natural history that interests men 
 to-day so much as sociology. We are now most concerned to know 
 men, to help and influence men. The very stability of free gov- 
 ernment is bound up in that knowledge. Even despotic Nero cried : 
 "What a monster is empire!" Without such knowledge we may 
 cry, "What a monster is repubhc!" The best possible nation 
 awaits the best possible individual. If the individual citizen is not 
 safe until the influence of the State is favorable to righteousness, 
 neither is the State safe until the individual has that passion for 
 righteousness enjoined by the apostle, even in Nero's time. 
 "Honor all men. Love the brotherhood. Fear God. Honor the 
 king." Augustine was right when, in his "City of God," he replies 
 to those who claimed that Christianity had destroyed the Koman 
 Empire by saying that the city of men was built on self-aggran- 
 dizement, while the basis of the abiding city was the love of God. 
 It all depends on whether Cain or Seth found the city, and as to 
 what manner of spirit rules in it in determining its worthiness 
 to live. 
 
 Our Lord distinctly taught a universal kingdom, universal 
 l^ecause of meeting the deepest needs of men and leaven i ng all 
 States until they should make a new earth wherein dwelleth 
 righteousness. He said but little as to what lay between the rudi- 
 mentary organization for the spread of His teachings and that 
 goal. Form matters little to God, who fulfils Himself in many 
 ways, lest one good custom should corrupt the world. Nations, 
 like individuals, who seek first the kingdom of God and His 
 righteousness, find that all things shall be added unto them. 
 Everywhere, and in all times, the earnest expectation of the crea- 
 tion waiteth for the manifestation of the sons of God. The reno- 
 vation of the world foirms as conspicuous a theme of the prophetic 
 and of the apostolic Gospel as does the renovation of the indi- 
 vidual. While self -protection and perpetuity are paramount duties 
 
THE IDEAL STATE 593 
 
 of the State, the individual makes the State as he thinks not less 
 of his rights, but more of his duties. 
 
 If it be asked. Where is the ideal State? it must be frankly 
 admitted that Christianity and Christendom are not one. Things 
 must be judged, not by what they are now in the process of be- 
 coming, but when that process is complete. "We are not what we 
 ought to be ; we are not what we intend to be ; but, thank God, we 
 are not what we were," may be said by States, no less than by 
 saints. The tremendous reformation wrought in European morals 
 to which Lecky calls attention has been felt in every European 
 State. Vices once tolerated in rulers become less possible every 
 century. After the pure life of Victoria, "the queenliest of 
 women, the womanliest of queens," the approach to the British 
 throne is by an avenue of fire. We rejoice in every attempted 
 realization of the ideal State. Under Savonarola Florence was 
 governed justly for four years, as under similar righteous teach- 
 ings Geneva became for three hundred years a city of refuge for 
 all Europe. John Knox may have attempted too muchi petty legis- 
 lation for Scotland, but the hearts of good men never cease to 
 thank God for whatever success has attended the efforts to es- 
 tablish social and political relations on a religious basis. If there 
 were at times too little of the gentleness of Christ for the realiza- 
 tion of the ideal State, yet these were movements toward lofty 
 ideals, and, as Bruce well says, "Christ's phrase for the bad ideal 
 was blasphemy against the Holy Ghost." To leave out of account 
 the help of the spirit of God in righteous government is to despair. 
 Egypt tried the rule of the priest, and so did Assyria, and Athens, 
 and Rome, and Judea. And so does Islam attempt it to-day. But 
 no human arm has ever been strong enough to wield a sceptre that 
 belongs alone to Christ, and to no one class has that power ever 
 been delegated. The people themselves must become the organ of 
 the spirit of God as they become kings and priests unto God. 
 When all thy children shall be taught of God, then great shall be 
 the peace of thy children. Then, and then only, shall come the 
 Parliament of Man, the Federation of the World. 
 
 Christ as the great world-builder never looked upon the pres- 
 ent world as complete. Nor did He look to His unaided work to 
 make it complete. Twice He rejected the crown — once when 
 offered by Satan, and then when, after the miracle of the loaves 
 and fishes, the people would have taken Him by force to make Him 
 
594 CHURCH FEDERATION 
 
 king who could also be their breadwinner. But Christ ever taught 
 that His people must share His throne with Him. Crowned in- 
 deed He should be, but with many crowns when those to whom He 
 had given crowns would lay them at His feet. They, too, as well 
 as He, were the light of the world. He often forbade them to 
 speak of what He had done, that they might think the more of 
 what He could do. He left the world only after declaring that 
 greater works than He had done should they do who were His 
 followers, as the spirit should show them the inexhaustible re- 
 sources which they had in Christ. As out of the perfected and 
 glorified manhood of Christ the Holy Spirit was given, so with the 
 Spirit Christ gave gifts to men, and His great gifts were men, 
 apostles, prophets, pastors, teachers, citizens, all of whom to be- 
 come both priests and kings unto God. 
 
 One of the priceless legacies which Christ left the world was 
 faith in men. The Son of Man, as he delighted to call Himself, 
 had faith in humanity, of which He was the consummate flower, 
 the living, triumphing head. Where most men despair of the race 
 as ever reaching the ideal state, Christ even taught an ideal mu- 
 nicipality. Mistrusting themselves, they talked much of the com- 
 ing of the King, but His theme was the coming of the kingdom. 
 The very Gospel that He bade them preach was "the Gospel of 
 the kingdom." Living under the most corrupt government, they 
 eagerly asked when He would set up His kingdom, to be told that 
 His kingdom was like light, like salt, like leaven that needed to 
 be diffused and spread. The king himself should be made known 
 by his kingdom. Because I live ye shall live also, but it is your 
 life in me that proves that I still live. It is this new faith in man 
 that makes possible the ideal State. It will be a household of faith. 
 It will not be a Church, but far more, it will be a Christianized 
 world, the kingdom of God among men. The true city of God is 
 without a temple. It is a churchless city, because it is all temple. 
 The leaven is so diffused that there is no separate place for the 
 leaven when the whole is leavened. 
 
 The city that has been the despair of man is to be the glory of 
 God. Our Lord, who knew what was in man and needed not that 
 any should show Him, knew that His kingdom should be built out 
 of His murderers and His sworn foes. From the very ranks of His 
 enemies He was to choose His captains of hundreds and His cap- 
 tains of thousands: Paul from the vindictive Pharisees, Luther 
 
THE IDEAL STATE 595 
 
 from, the cloistered monks, Wesley from the extremest of the ritu- 
 alists, and many a mighty apostle of the faith from the ranks of 
 skeptics and infidels, as he chose Matthew from the publicans to 
 show His sovereign power. The religious East, despite its gross 
 superstitions, is yet, when brought to the knowledge of Christ, to 
 teach the West, now too much given to materialism. Christ's sub- 
 lime faith in men, trusting them as they trust Him, completes 
 the process of salvation. It is not so much organization as the 
 spirit of life in Christ Jesus that makes either ideal Church 
 or ideal State. The Jesuits, with all their wonderful organiza- 
 tion, failed because they lacked faith in men, teaching that human 
 life was to be denaturalized rather than developed. Thus, in Para- 
 guay, where they made their most successful experiment, they 
 made simply grown-up children, and not men whom they could 
 trust with currency and commerce, so that when the country was 
 opened up the whole system melted away. To our eyes this is a 
 weakness of certain European States, whose untrained population 
 become a menace to our land, as they mistake liberty for license 
 under our free government. 
 
 It is our pride that our national Capitol is the oldest building 
 in the world to shelter a free Parliament. Our strength has not 
 been our army or our navy, but our enlightened and patriotic 
 citizenship, as we have sought a tempered liberty, inspired and 
 sobered by religion and morality. We believe that political virtue 
 is inseparable from pure religion. Our constructive statesmen 
 have breathed the atmosphere of faith in childhood. We believe, 
 with Kidd, in his "Social Evolution," that "religion affords the only 
 permanent sanction for progress." In our "government by dis- 
 cussion" (for debate in the true sense is a modern institution) we 
 deem that it does not avail to appeal to principles, like the moral- 
 ists of ancient Rome, unless there is developed the power of 
 morality in the nation that loves virtue and not simply praises it. 
 We are less concerned for the Bible in the public schools than we 
 are for the Bible in the teacher. Our concern is not for the State 
 to establish a religion, but for religion to establish the State. Our 
 thoughts go beyond the family, the institute of the affections, and 
 even beyond the State, the institute of rights, to mankind, the in- 
 stitute of humanity. Only thus can Western civilization lead the 
 world, as it confessedly does to-day. Islam consecrated despotism, 
 polygamy, slavery. Christianity consecrates toleration, purity, lib- 
 
596 CHURCH FEDERATION 
 
 erty, until the penal sanctions of the law of right are found in 
 the public eye, in the public conscience, trained to give and to 
 demand what is right under the law of God. Let men deride re- 
 ligion as they may, yet when Philadelphia needs a Mayor who can 
 break the power of chronic misrule and corruption in her munici- 
 pal council, and St. Louis needs a prosecuting attorney and Mis- 
 souri a Governor who can expose and abolish graft and success- 
 fully enforce the laws on the statute books agaiust a profaned and 
 debauched Sabbath, they find them in Christian men, trained ia 
 church work to a sense of responsibility. All honor to any Church 
 that contributes two such men to help make the ideal State! 
 What we need in our country is not an established Church, but an 
 established State. Part of the great mission of the Church is thus 
 to establish the State. 
 
 What form of paganism is there that has not been established 
 by the State and is dependent on the State? It was after her 
 first three centuries of growth, without the aid of the State, and 
 even despite its opposition, that the Christian Church eclipsed her 
 early glory by an alliance with the Eoman Empire. The Keforma- 
 tion under Luther could shake off the yoke of Eome, but not the 
 example of Eome. Our first colonists could not conceive religion 
 as other than established by the State, and so for the first century 
 of our existence there was some established Church in every colony 
 supported by some kind of taxation, with laws prohibitory of other 
 religious faiths. The common cause of the American Eevolution 
 made our fathers tolerant of the Churches which gave freely of 
 their sons to fight our battles, and then the era of toleration fol- 
 lowed the era of established Churches. This in time was followed 
 by an era of competition marked by sharp religious debates and 
 much building of altar against altar. These several eras may be 
 said to mark successively the last three centuries. With the 
 coming of the present century we are to witness as never in the 
 history of Christianity the era of cooperation. Our differences 
 are few, compared with our points of agreement. With one Lord, 
 one faith, one gracious baptism of the Holy Spirit we will seek 
 to walk worthily of this calling wherewith we are called, with all 
 lowliness and meekness, with long suffering, forbearing one an- 
 other in love, giving diligence to keep the unity of the spirit in 
 the bond of peace, remembering that we have one God and Father, 
 who is over all, and through all and in all. 
 
THE IDEAL CHURCH 
 
 The Rt. Rev. David H. Greer, D.D., LL.D. 
 
 The Ideal Church may be comprehensively yet accurately de- 
 scribed as the embodiment of Jesus Christ, as the Church which 
 reproduces Him or continues Him on the earth. And ineismuch 
 as Jesus Christ was God manifest in the flesh, or was in other 
 words the Incarnation of Him, that is what, as far as the limi- 
 tations of our human nature will allow, the Christian Church 
 should be — God manifest in the flesh; so that in their search 
 for God, with that instinctive quest which cannot be destroyed, 
 which no agnostic philosophy can stifle or suppress, men might 
 be able to find Him; not merely as a portrait on the pages of a 
 book, admirable and beautiful and perfect as that is, but as a 
 Living Presence dwelling in their midst. Whom their eyes can 
 see. Whom their hands can touch and handle, in the Church. 
 Our Roman Catholic brethren, who are not with us in this Con- 
 ference (and I am sorry they are not) have something to teach 
 us here, in teaching as they do the value and the need not merely 
 of a past but of a present Incarnation; of an Incarnation which 
 has been through all the Christian ages by the Christian Church 
 continued; a perpetual Incarnation, then, now and always — God 
 manifest in the flesh. One of their most distinguished and elo- 
 quent representatives has given to this thought a notable ex- 
 pression, when, in speaking of the Mass, Cardinal Newman says, 
 "It is not a mere form of words, it is a great action, the greatest 
 that can be on earth. It is not the Invocation, but, if I may dare 
 use the term, the E-vocation of that Eternal One, becoming pres- 
 ent on the Altar in flesh and blood, before Whom angels bow 
 and devils tremble." 
 
 Now we, as the representatives of the Protestant part of 
 Christendom, do not accept that Doctrine of the Mass, that evo- 
 cation of God, that calling forth in flesh and blood of God upon 
 the Altar. And yet it does I think shadow forth a truth which 
 the Protestant world to some extent has missed or failed to 
 grasp. It is this — that the miracle of the Incarnation is meant 
 in some real sense to be, through the agency of the Christian 
 
 597 
 
598 CHURCH FEDERATION 
 
 Church, a standing miracle in the world, not on the Church's 
 Altar wrought but in the Church's self, in the Church's life. And 
 let me say in passing, if some devout and reverent Christian hearts 
 do indeed find it on the Altar wrought, then although I must 
 and do reject their doctrine I will not reject them, but in the 
 common bond and fellowship of the Gospel will try to do in my 
 way what they are trying to do in theirs — to make the Christian 
 Church on earth the body of Jesus Christ, of her Incarnate Lord, 
 God manifest in the flesh. 
 
 That is what at least ideally she is, and what in reality she 
 must try to be, in order to meet and satisfy the human need of 
 God and the human craving for him. We sometimes hear it 
 said that the true and needed cry of Christendom to-day is "Back 
 to Jesus Christ!" But that is a far cry, "Back to Jesus Christ," 
 and a far journey; too far for many to take, through the critical 
 searching and sifting and labyrinthine wandering of nigh two 
 thousand years; and is not, I think, the cry, or not the chief 
 and only cry which the modern world is voicing, or which it needs 
 to hear. There is another cry, more important and importunate. 
 "Show us the Father," said Philip to the Church's Lord and 
 Head; and that is what the Christian Church is asked to-day to 
 do. Do not merely give us argument about Him, theological or 
 ontological; that is not enough; and while it may create some 
 probable presumption, it does not and it cannot silence and con- 
 vince. But, show us the Father, and it sufficeth us. And the 
 Christian Church is lacking in what she ought to be, is not an 
 ideal Church, if, in response to that request, she cannot make re- 
 ply, not by what she says, but what she is, by what her members 
 are. "Have I been so long time with you and yet hast thou 
 not known Me? He that hath seen Me hath seen the Father;" 
 the Father's love and life here upon the earth, dwelling in your 
 midst, embodied and expressed, manifest in the flesh. 
 
 Now, if that is what ideally the Christian Church is, or what 
 she is meant to be, then we see and know what she is meant 
 to do, what her mission is. And what is it? To rescue and to 
 save the souls of men and women for some other world than 
 this? Yes, that is her mission, for that other world. But for 
 this world, her mission is to extend that incarnation of God, 
 and to try more and more to help all human life, all human 
 flesh, to be it, and in that way to extend God's kingdom in the 
 world. To this end she ministers unto the body, because of what 
 
THE IDEAL CHURCH 599 
 
 that body is or what it may become — the temple on earth of 
 God. And every break or damage in or injury to that temple it 
 is her sacred duty, her privilege to repair. It is the inspiring 
 motive of what is sometimes called, though not very felicitously, 
 the "Institutional Church," by which is meant a church actively 
 engaged in physical forms of service, in physical philanthropies 
 of many and various kinds; not indeed as a substitute, as we 
 sometimes hear it said, for a declining spiritual faith, or a lost 
 spiritual faith ; but rather as the corollary of a quickened spiritual 
 faith, which even in the body of man, in his physical nature, a 
 spiritual value or a spiritual promise sees, and which therefore is 
 moved to minister unto the body. 
 
 And so from the very first the Christian Church has minis- 
 tered unto the body, and has been what we call an "Institutional 
 Church." It was a Christian woman who established the first 
 public hospital. It was a Christian Bishop who caused to be 
 erected the first asylum for lepers. It was a Christian monk 
 who caused to be erected the first refuge for the blind. It was 
 a Christian merchant who caused to be erected the first free dis- 
 pensary. It was the Christian Council of Nicea that ordered to 
 be erected in every Christian city a public institution for the 
 benefit of the poor.* 
 
 That was then her work, and that is now her work, to minister 
 unto the body, because of what that body is or what it may be- 
 come — God^s temple on the earth; and to fit it to become it, and so 
 to extend His kingdom in the world. But that is not the whole 
 of her mission; it is but the smaller part of it. The other and 
 the greater part is to put God in His temple, or rather to declare 
 that that is where He is and where He may be found, and to help 
 men to find Him there — the Lord in His temple. That is what 
 she says to man his moral nature is; that moral sense or con- 
 science which he finds or feels energizing in him and from which 
 he cannot escape. It is not the working in him, so the Church 
 declares, of some enacted human law, some prescribed conven- 
 tion, some social rule or code, to be from time to time determined 
 by a vote, a referendum vote, thus causing him to feel that as a 
 moral creature he is always standing on the heads of a moving 
 crowd. No; it is not that; but something else and greater, more 
 sacred, more divine; something which at times makes him rise 
 above social rules and codes and statutes and traditions, and 
 
 *See Lecky's "History of European Morals." 
 
600 CHURCH FEDERATION 
 
 makes his conduct more honorable and honest than what the law 
 requires or what is by a conventional morality prescribed. It is, so 
 she tells him, the working in him of God, that same Eternal God, 
 that same Eternal Spirit who, in all the forms, planets, suns and 
 stars of physical nature, works, yet working, too, in him, that 
 same Eternal Spirit, whose perfect work in human life in Jesus 
 Christ appears, yet working, too, in him, to find expression in him, 
 incarnation in him! 
 
 And so we find Saint Paul, after he has described the greatness 
 of Jesus Christ, calling Him the Image of the Invisible God, the 
 Firstborn of all creation, by Whom were all the things in heaven 
 and earth created, thrones, dominions, principalities and powers; 
 saying to those to whom he writes, "This Jesus Christ is in you," 
 as the hope of glory in you. And the Church's message then 
 through her great apostle is her message now, to go to men and 
 say — to men both here and everywhere, in this and other lands — 
 this Jesus Christ of Whom we have come to tell you is no stranger 
 to you; this Jesus Christ is in you; feebly to be sure, and poorly, 
 with much to obscure and hinder the manifestation of Him; 
 nevertheless He is in you; and while it is His story we tell, it is 
 your story, too. Thus does she try to take that story of Jesus 
 Christ found on the Gospel pages and spread it through the 
 world, and make it the world's story. Not only as the story to 
 which the world may listen, but rather as the story which it 
 may indeed more and more become, thus continuing in the world, 
 in the world's life, not merely in its religious but in its secular 
 life, and in all the secular forms and manifestations of it, that 
 incarnate life of God, so fully and so perfectly in Jesus Christ 
 expressed. 
 
 It is related of Mr. Beecher that when on a certain occa- 
 sion someone was conversing with him just before his death, 
 concerning the completion of his book, "The Life of Christ," 
 Mr. Beecher fell into a reverie, and, looking out of the window, 
 said, "Finish the life of Christ, finish the life of Christ? Who 
 can finish the life of Christ? It cannot be finished!" No, as 
 another remarks in commenting on the incident, it cannot be 
 finished; but it can be continued and extended in the world. 
 And that is the mission of the Christian Church, to continue and 
 extend it in the world, not merely, as I have said, by preaching 
 it to the world, but by trying to put it into the world's life, its 
 
THE IDEAL CHURCH 601 
 
 real and actual life, and thus to help to make the life of the 
 world complete, by helping it more and more to become the in- 
 carnation of God. 
 
 Yes, the life of the world complete, and so to make 
 
 Man is not man as yet 
 Nor shall I deem his object served, his end 
 Attained, his genuine strength put fairly forth, 
 While only here and there a star dispels 
 The darkness, here and there a towering mind 
 O'erlooks its prostrate fellows ; when the host 
 Is out at once to the despair of night. 
 When all mankind alike is perfected. 
 Equal in full-blown powers — then, not till then 
 
 will man have reached his stature growth and measure on the 
 earth, the measure of the stature of the fulness of Jesus Christ. 
 
 To bring about that end is the Church's aim and mission, 
 and how can she best perform it? How can she speed and 
 hasten the final fulfilment of it? Not with divided councils and 
 not with scattered forces. Hitherto they have been scattered 
 and divided ; and perhaps it was inevitable and not altogether un- 
 desirable that they should have been, in order thus to prepare 
 the way for a larger and truer synthesis and combination of them. 
 For, as Professor Caird has said, "Until the full extent of a dif- 
 ference is measured, every combination of conflicting elements 
 must be merely a compromise. It is only when the antagonism 
 has been fully worked out and sharpened to its utmost intensity 
 that we can look through and beyond it and discover whether 
 after all there is not a principle of unity which is presupposed 
 in the division and therefore capable of overcoming it." 
 
 And the Christian world has been working out its differences, 
 has been sharpening them to their utmost intensity. And now 
 the time has come, or it is coming — and that is why this Con- 
 ference has come — when the Christian world is beginning to look 
 not merely at its differences, but through them or beyond them, 
 for some deeper principle of a pervading unity in them, and 
 which will have the effect to give some larger vision of Christ. 
 Some partial visions of Him the different sections of Christendom 
 have already given — the Eastern vision of Him, with its meta- 
 physical subtlety: the Western vision of Him, with its practical 
 utUity: the Southern vision of Him, with its warm and glowing 
 ardor: the Northern vision of Him, with its cooler and calmer 
 
602 CHURCH FEDEBATI02i 
 
 temper — with their respective temperamental differences. And 
 now not in any one of them alone, but in all of them together, 
 will that vision of Him be seen. Who, from all the sections of 
 the earth, north and south and east and west, is to gather more 
 and more His subjects to Himself and be the Lord of all ! Then 
 will the Christian Church be able to do in the world a larger 
 and better and more appealing work, by giving to it a more ap- 
 pealing vision of Christ, and thus to hasten the time when all 
 human life on earth will be the expression of Him, God mani- 
 fest in the flesh, and the Church herself become, in Cyprian's 
 noble phrase, the Mother of all of whom God is the Father. 
 
HON. SAMUEL B. CAPEN, LL.D. 
 
 HON. M. LINN BRUCE 
 
 REV. A. E. DAHLMAN, D.D. 
 
 REV. W. B. NOBLE 
 
THE SIGNIFICANCE OF THIS CONFERENCE 
 
ADDRESS 
 The Hon. Samuel B. Capen, LL.D. 
 
 I have been asked at the close of this Conference to speak a 
 brief word from the standpoint of the layman. 
 
 In every great movement there is a time for decisive action. 
 Years may be necessary for preparation, but finally the time 
 comes to act. The hour has struck in the history of the nation 
 and of the Church for this Church federation, because now as 
 never before the movement will be in harmony with the spirit 
 of the age in which we live. What are the two words that ex- 
 press the principles which to-day rule in the business world? 
 The first is Cooperation. We have passed out of the age of 
 individualism into that of Federation. Combination, not com- 
 petition, is moulding methods of action ; there is more of brother- 
 hood and less of hate. Dr. Hale said at Mohonk a year ago: 
 "Together is the 20th century word." 
 
 The second thought is economy, the saving of waste. There 
 is hardly anything in modern business that so differentiates it 
 from the past as this. The value of the 'T)y-product" in many 
 manufacturing establishments has come to large proportions, and 
 it is considered gross business mismanagement not to save at 
 every point. 
 
 Now apply these two thoughts to the work of the Church. 
 First, our sects and denominations have often been sources of 
 rivalry and competition, and they have left the Church as a 
 whole weakened and shorn of its power. We have not presented 
 a united front against a common enemy, but have too often fired 
 into one another's camps; and this when the foe that we fight 
 is united and strong. But we are moving away from the ex- 
 treme individualistic ideas of religion prevalent fifty years ago, 
 and men are now considered in their relation to others. Co- 
 operation through a closer federation is the need of the hour. 
 Nearly twenty years ago, I remember making an address in which 
 "comity" was the chief thought. We have now in our progress 
 gone by that stage, and have come to Federation. 
 
 The second thought is this: We must carry the same spirit 
 of economy into our Church work that we have now in our 
 business, and thereby come into harmony with modern ideas. 
 
 605 
 
606 CHURCH FEDERATION 
 
 We can no longer go on saving in the business world and wasting 
 in the Church. And there are no other words to characterize 
 many of our Church methods in the past than these, shameful 
 waste. Kyoto sent a message some time ago, that they had fif- 
 teen different kinds of religion there now and not to send them 
 any more. 
 
 In one of our large cities recently a gentleman visited three 
 places open for reading rooms and religious services, and all 
 within a few minutes' walk of one another. There were perhaps 
 twenty people in the first, four or five in another, and less in 
 the third, and this was said to be the usual condition. Here 
 were the expenses for rent, heat, light, and janitor service for 
 three halls when one would have answered every purpose. In 
 a small city in New England there were a few months ago three 
 denominations working and spending money to get hold of a 
 settlement of foreigners which did not number altogether six 
 hundred persons. Is not all this waste and folly? Little towns 
 out on the prairies with five hundred people often have three 
 churches, all weak and requiring outside help. Even then they 
 are not able to have fully trained pastors with ability and ex- 
 perience capable of moulding a new community. With one church 
 only, this would be possible. Let me by a ludicrous illustration 
 show what has been and what is to be. Some time ago it was 
 claimed that ia one of the far Western States a civil engineer 
 laid out a new town lot, setting the four corner posts, and then 
 went away a half mile to eat his luncheon. When he returned 
 he found four men, each of them sitting upon one of these 
 corner posts, and they represented four different missionary so- 
 cieties and all in competition with one another! That repre- 
 sents what has been. In the future, the first representative of a 
 missionary society that comes will plant his stake in the centre of 
 the new town, preempting that place for the Church of Jesus 
 Christ, letting the other three men who follow take possession 
 each of some other town from which all the other denominations 
 shall keep out until at least one good church is strong and able 
 to go alone. 
 
 There is another word which is having a growing significance, 
 Service. Men are recognizing as never before their obligations 
 to others ; that no man can live unto himself, and that his obliga- 
 tion increases with his opportunity. Many men of wealth ap- 
 preciate that they are trustees for humanity and that it is de- 
 
SIGNIFICANCE OF THIS CONFERENCE 607 
 
 spicable to spend everything upon themselves. Young men and 
 women in increasing numbers are going into settlement work, 
 or are offering their lives for missionary service at home and abroad. 
 Witness the ever increasing number of the Student Volunteers 
 and the work of the Y. M. C. A. With "graft" everywhere, and 
 declining moral perceptions in so many, there is another set of 
 men who have high purposes, and the feeling that greatness 
 consists in service is widening and deepening. But, and here 
 is the point of emphasis, men who want to serve and are ready to 
 sacrifice for it^ want their lives to count for the most and do 
 not propose to fritter them away in foolish strife and sectarian 
 rivalry when unity is possible. "Together" is the watchword 
 for greater service. 
 
 It is well for us to remember that we have already begun our 
 united work. In the recent revolution in Philadelphia, in which 
 the "Boss" has been dethroned and the people of that city have 
 thrown off the shackles, what was the great force that worked 
 for the deliverance ? Certainly one of the greatest was the united 
 effort of the Christian Church. Almost every clergyman in Phil- 
 adelphia Sunday after Sunday thundered away at the great wrong. 
 When the election returns began to come in and it was found 
 that the city party had triumphed, the bands in the street struck 
 up "Onward, Christian Soldiers," and the people on the sidewalk 
 took up the song. The same thing has been true in Ohio, where 
 the Churches have entered into politics more earnestly than ever 
 and wrought the great change in that State. Mayor Jones in 
 Minneapolis, in his recent order closing the saloons on the Lord's 
 Day, has back of him to give him moral support the Churches 
 of that city. In a similar way it was the moral forces in this 
 city working together which elected William Travers Jerome. 
 
 And we have as never before one army of Christ. The vet- 
 erans of our Civil War had their regimental and division badges. 
 But we think no longer of the Army of the Potomac, or of the 
 Cumberland, or of the Tennessee, or of the Gulf. We think no 
 more of the distinct armies of the South, composed of the brave 
 men who fought under Lee and Longstreet and Stonewall Jack- 
 son. We are all together now and forever under the Stars and 
 Stripes. So we are here as different denominations and we have 
 our own badges and designation; but we are thinking very little 
 of these now, for we, the black man and the white man, the chil- 
 
606 CHURCH FEDERATION 
 
 dren of the men who wore the blue and who wore the gray, are 
 all one at last in this holier war, not only under the flag, hut 
 under that which is far higher, the Cross of Christ. Together for 
 service is the rallying cry for this hour. 
 
 ADDRESS 
 The Hon. M. Linn Bruce 
 
 A minister preaching the other day down on West street at the 
 noon hour to a crowd of longshoremen mentioned the word 
 "church," and there were groans and hisses ; he mentioned the word 
 "Christ," and every head was bared and bowed in reverence. 
 
 The Church does not have the respect or the confidence of the 
 masses. We gather in a few, but the millions go by. 
 
 I hope this grand Conference has done something to impress the 
 great masses of this cosmopolitan city and of this great State, and 
 of the whole nation, with the fact that the Churches are imiting 
 together in a determined effort to bring the Gospel to the people. 
 I heard Dr. Talmage some years ago speaking down on the Bowery 
 at an anniversary service of the Bowery Mission from the text, 
 "Other sheep have I that are not of this fold," and he said the time 
 was when ministers spent their time fishing in private pools — Bap- 
 tists, Methodists, Presbyterians, Congregationalists, all fishing for 
 one another; but he said those days have passed away, and we are 
 now out on the great banks after millions, out for the masses. 
 
 I tell you, my friends, this Conference means a forward move- 
 ment in Christian work. It means a forward movement in the 
 Christian Church, to the end that Christ may be so lifted up that 
 He will draw all men to Himself — lifted up unitedly, lifted up by 
 a Church with a sympathy as broad as Christianity itself. This 
 will bring the ideal Church, and an ideal Church will bring an ideal 
 State. 
 
 We have recently had the lesson here in New York of what good 
 people can accomplish by a united effort. They wanted Jerome for 
 District Attorney, they determined to have him, and they have 
 him. They wanted reform in Philadelphia, and they got it. They 
 wanted good government in Cincinnati, and they got it. Why, ray 
 friends, a united civic movement by all good people will accomplish 
 
SIGNIFICANCE OF THIS CONFERENCE 609 
 
 great things, and that which wins in political, in municipal, in State 
 affairs, will win in Church affairs. 
 
 The great need of the Church to-day is just what this movement 
 stands for — a united forward effort, a long pull, a strong pull and 
 a pull all together and forever, a uniting of all religious forces for 
 Christ. 
 
 ADDRESS 
 The Hon. Henry Kirke Porter 
 
 This summons by the Chairman was all unexpected by me, but 
 I cannot refuse such an invitation and a privilege to utter a word 
 here during these closing moments of this great Conference. I 
 came to this Conference with the one thought, a thought that has 
 abided with me and has increased as I have listened to the words 
 that have been spoken and as I have joined with you in the hymns 
 of praise to Him who is our Leader, That thought is that we come 
 near to one another as we come near to Christ. Christ is a magnet, 
 "I, if I be lifted up, will draw all men unto me." And we are to 
 be drawn to Him. Let us make our lives satisfactory to ourselves 
 — not how are they in the sight of the world, but how are they in 
 our own sight and in our own judgment? If that attraction of 
 the Master increases, if the impelUng power of a new affection 
 rules our hearts, if that affection grows with our growth and in- 
 creases with our years, then indeed shall we be drawn closer to one 
 another, and we will not need to proclaim it to the world, for the 
 world will know it, and His blessing will rest upon us. 
 
 I rejoice in the effective work that has been done by those who 
 are striving to bring us all into the attitude of mind where we shall 
 see plainly those things that we have in common, and where we 
 shall learn not to magnify the less important things upon which 
 we differ. And so my prayer is, out of my own heart, out of my 
 own life, that we may be drawn closer to one another by being 
 drawn close to Him. 
 
ADDRESS 
 W. C. Stoever, Esq. 
 
 If it be true, as the last speaker remarked, that "the Church 
 does not have the respect of the masses," then there is something 
 wrong, and early correction is needed. Archbishop Farley, of the 
 Eoman Catholic Church, is quoted as saying: "If we do not edu- 
 cate the people and children we are bound to have empty churches 
 within a short time," and the same seems true of Protestant 
 Churches. We need to be educated to live and grow. 
 
 It has been the aim of the Lutheran Church to develop by edu- 
 cation, and the eighty thousand young people whom I have the 
 honor of representing at this meeting are to-day engaged in a 
 weekly study of the Word of God, believing that the regular, con- 
 scientious and systematic study of The Book makes men and 
 women who will be ready to do their duty both in the State and 
 the Church. We believe in the incarnation of Jesus Christ, His 
 atoning sacrifice. His glorious resurrection, His divinity and deity, 
 and aim to serve Him as we are taught in His Word. If the 
 youth can learn to obey that first and great commandment, to "love 
 the Lord with all their heart, with all their soul, with all their 
 strength, and with all their mind," giving up their whole service to 
 Him, then certainly they will know well how to carry out the sec- 
 ond, "Thou shalt love thy neighbor as thyself," and their hearts 
 will be consecrated to look after those who are suffering both at 
 home and abroad. Our Church is a Missionary Church, and we 
 rejoice, in the last days of this month, in celebrating the two hun- 
 dreth anniversary of the sailing from Denmark of our two mission- 
 aries, Ziegenbalg and Pluetschau. the first sent from any port to 
 India. They sailed by way of Africa, establishing a mission there, 
 and erected their station in Tranquebar, on the Madras coast. Here 
 they worked faithfully. The former, Ziegenbalg, learned to preach 
 in the Tamil language in eight months, and subsequently trans- 
 lated the Bible into that tongue, making for himself a grammar 
 and dictionary at the same time. From that day to the present 
 there has been a Lutheran mission in India. 
 
 If education is followed and these lessons are learned, then the 
 man who is heartily in sympathy with the Church and Mission 
 work will have a consecrated pocketbook, and will be ready to give, 
 unlike the man who boasted that salvation is free, and. although he 
 
 610 
 
SIGNIFICANCE OF THIS CONFERENCE 611 
 
 had been a member of the Church for fifty years, it had not cost 
 him a cent. Education in the Word, in Missions and in Giving 
 elevates a man, prepares him to stand before princes, and to make 
 known his love by his life anywhere, everywhere. "They that waii 
 on the Lord shall renew their strength like the eagles." "Train 
 up a child in the way he should go, and when he is old he will not 
 depart from it." 
 
 ADDRESS 
 The Rev. John J. Tigert, D.D., LL.D. 
 
 What shall he do that comes after the king, and what shall he 
 say that comes at the end of a long line of speakers who have been 
 acclaimed masters of assemblies by your generous applause? 
 Though every one who has spoken from this platform has proved 
 himself a master of assemblies by the nails he has driven through 
 and fastened, I rejoice most of all that the assembly itself has evi- 
 dently been given from one Shepherd. If I had had ample notice 
 that I was expected to speak on this occasion, and if I had had 
 time wherein properly to express my sentiments, I should be unable 
 to command any adequate words to meet the exigencies of this 
 moment; for some of us came from the far South with timidity 
 and hesitancy, and perchance with a lurking suspicion that, after 
 all, we might not find ourselves among our own. I am very happy 
 to say, and to speak for others of the South as well as myself, that 
 every such feeling has been wholly dissipated by the experiences in 
 this great Conference. If I were to be called upon to frame a 
 definition of Christianity, in the light of the teachings from this 
 platform and of the experiences of this Conference, I should per- 
 haps declare that Christianity is the religion of God's redeeming 
 love, manifested in the incarnate life, the atoning death and the 
 glorious resurrection of Jesus Christ, the founder of the Kingdom 
 of God, whose citizens are become sons of God by the power of His 
 Spirit and brothers of all mankind. And if, after such an aver- 
 ment of my personal conception of Christianity, I should venture 
 to proceed to a like definition or description of the Church of God, 
 I should say that it is the universal company of believers in Jesus 
 Christ, scattered throughout the earth, who are nevertheless one in 
 
612 CHURCH FEDERATION 
 
 Him, because they acknowledge Him as their only head; because 
 by His Spirit they have been baptized into one body, and because 
 they accept the law of love contained in His Gospel as the rule 
 of their lives. 
 
 If such conceptions of Christianity and of the Church of God 
 are rightly grounded in the experiences of those here, I can only 
 indulge the hope that in the practical operations by which we 
 shall seek to extend the Kingdom of God we shall find these con- 
 ceptions suflBciently broad and deep and sufficiently Christian to 
 inclose all of our activities, to inspire all our aims and to give an 
 unequivocal success to all our plans. 
 
 THE CLOSING ADDRESS 
 
 The Rev. Bishop John H. Vincent, D.D., LL.D. 
 
 Mr. Chairman and Members of the Inter-Church Conference : 
 
 One fine Jime morning a lad stood at his father's side watch- 
 ing the sunrise. After the radiant glow had freed itself from the 
 tangle of trees and hills, and rolled up into view in the burning 
 east, the boy exclaimed, "Well, that's the end of the sunrise." 
 "But," said the father, "it is only the beginning of the day." 
 Brethren of the Inter-Church Conference : It is morning with 
 us! Accept congratulations! The sunrise is over, but the day 
 — the days are before us! A page of ecclesiastical history has 
 been written. And I am not the only one here present who 
 in the depths of his soul heard last Saturday morning, after that 
 unanimous and cordial vote, a voice saying: "Peace I leave with 
 you. My peace I give unto you." 
 
 1. The Inter-Church Federation becomes a fact. As such it 
 is first of all a demonstration of power and a prophecy of success. 
 
 2. Again, the fact that Christian workers thus combine to 
 cooperate in Church activities acquires a new and double sig- 
 nificance when we remember how largely the workers represent 
 also the thinkers — the scholars, the theologians, the historians. 
 
FEDERATION A DECLARATION OF UNITY 613 
 
 the ecclesiastical leaders in our churches. They come from semi- 
 naries, councils, conferences, synods and pulpits. 
 
 The movement was not initiated by tyros, nor by youthful, 
 susceptible and sentimental enthusiasts, but by men of years, of 
 large experience, of sound learning and of excellent judgment — 
 men who know human nature and who have deliberately, cau- 
 tiously and wisely wrought toward this consummation. 
 
 3. The Federation is a public declaration of virtual unity in 
 faith, in doctrine and in spirit. In ecclesiastical theories and 
 policies we may still widely differ; in detailed doctrinal definitions 
 we may not perfectly agree. But we are "one in Christ Jesus," 
 in our recognition of Him, in our love for Him, in our loyalty 
 to Him. 
 
 4. This guarantees a spirit of hospitality — the hospitality 
 of Christian charity. Through the tie that binds us throbs and 
 flows the spirit of love that ensures mutual appreciation of the 
 fundamental truths we accept, and the phases of these truths we 
 respectively emphasize. Ours is not an outward unity for the 
 sake of financial economy, nor for the sake of any moral im- 
 pression on the outside world, nor indeed for the mere joy of 
 fellowship. It involves no compromise of personal conviction. 
 It requires no "judicious silence," and no suppression of honest 
 opinion, 
 
 5. The Federation gives new opportunity for a more thorough 
 study, a larger knowledge and a more genuine, generous and just 
 judgment of the doctrinal and ecclesiastical points for which we 
 have in the past stood — all of us — with such tenacity, fidelity and 
 sometimes with a genuine heroism. 
 
 6. The Federation implies a common faith in a divine reve- 
 lation, a divine spirit, through whom come energies from a spirit- 
 ual world creating in us who believe a divine life. And our very 
 faith is a sort of first-fruit of that life. 
 
 7. While the Federation will not diminish in the faintest 
 degree our denominational enthusiasm and effort — ^but rather in- 
 crease both — there must grow out of this fellowship a wise econ- 
 omy in our work — in some cases, possibly, the diverting of funds 
 used in unprofitable rivalry, to a wise and promising aggressive 
 effort. 
 
614 CHURCH FEDERATION 
 
 8. We cannot fail to see how the Federation will promote the 
 spirit of an aggressive Protestantism — a gain greatly needed in 
 this day of political activity by an ecclesiastical organization that 
 has corrupted every region where it has had unchallenged oppor- 
 tunity, in both hemispheres, on all continents, and on all the 
 islands of all the seas. It is quite time that the representatives 
 of primitive Christianity should combine to assail this mediaeval 
 misrepresentation of Christ and of His Church. 
 
 9. The Federation having recognized the value of denomi- 
 national conditions and efforts every Church will be encouraged 
 to make renewed exertions to increase its strength and extend 
 its work, keeping all the while in mind the common good, de- 
 bating all questions fully, frankly, fearlessly and in the heartiness 
 of Christian love, and seeking to co-operate intelligently and ef- 
 fectively with all bodies of Christian believers. 
 
 10. And under the auspices of the Federation we may realize 
 a noble unity in the Spiritual Church — every denomination rep- 
 resenting a lofty column, a symbol of both strength and beauty. 
 And as in our catholicity and love we close our eyes for worship, 
 we shall by faith see arches of light, of golden light, springing 
 from the summits of all these denominational columns and creat- 
 ing even now a glorious dome, covering the temple of our Christ 
 — the Church of our God in the universe. 
 
 One sole baptismal sign. 
 
 One Lord below, above. 
 One faith, one hope divine. 
 
 One only watchword — Love; 
 From different temples though it rise 
 One song ascendeth to the skies. 
 
 Our Sacrifice is one; 
 
 One priest before the throne. 
 The slain, the risen Son, 
 
 Redeemer. Lord alone; 
 Thou who didst raise Him from the dead 
 Unite Thy people in their Head. 
 
 Head of the Church beneath, 
 
 The Catholic and true. 
 On all her members breathe. 
 
 Her broken frame renew. 
 Then shall Thy perfect will be done. 
 When Christians love and live as one. 
 
CLOSING WORDS 615 
 
 I should not be true to my profoundest conviction if I did 
 not confess to a serious regret that any sincere worshipper of 
 our Father in Heaven should be entirely excluded from this fel- 
 lowship. It is to be hoped that in some way (not perfectly clear, 
 I confess to ray own mind), every philanthropist who through 
 religious motives and by religious agencies seeks to promote so- 
 cial reform might be able to co-operate with us, whatever his 
 doctrinal views concerning Jesus of Nazareth may be. So long as 
 he does really worship and love and seek to serve the God whom 
 Jesus of Nazareth so fully revealed as our Heavenly Father, and 
 so long as he recognizes Jesus as thus revealing God to us. Why 
 may not such devout and philanthropic men and women co- 
 operate at least in that part of the work of the Church of Christ 
 and of this Federation, that has to do with the relief of human 
 suffering, the suppression of human crime, the correcting of great 
 social and political evils in all of which Christ must be inter- 
 ested. 
 
 Of course the limitations of the Federation are unavoidable 
 if the evangelical cooperation is to be hearty and complete. We 
 are accustomed everywhere else to such limitations. Sharp lines 
 are drawn and rigid platforms established where political issues 
 are at stake, and even where scientific experiments are made. 
 Why shall we not be as intelligently sensitive and careful when 
 we deal with the most radical questions of faith, character and 
 conduct ? And yet we all feel an earnest desire somehow to make 
 a place here for the "good Samaritan." 
 
 In the closing words which I have been appointed to pro- 
 nounce there is an important application I desire to make. It is 
 rather a question as to how we may make an application of all 
 we have here heard and felt to the units we represent — the in- 
 dividuals, the many millions of men, women and children in our 
 Church constituency. 
 
 It is not enough to fill the press with accurate and glowing 
 reports of what has been said. It is not enough to make our 
 churches at home echo with eloquent accounts of the suggestions 
 here made, the enthusiasm kindled and the resolutions adopted. 
 
 Nothing will be of any permanent value until unit after unit 
 — unit added to unit in the wide reaches of our Church life are 
 brought to feel personally and keenly the responsibility that 
 every believer must assume, if the Church as a whole is to do its 
 work in the world. All general movements are vain and inef- 
 
01 G CHURCH FEDERATION 
 
 fectual that do not centre and settle in individual conviction, en- 
 thusiasm, resolve and service. Printer's ink is cheap ; paper may 
 be made by the ton and of straw; majorities may vote resolutions, 
 banners may wave, and music fill the air — but nothing is worth 
 while, nothing is accomplished until the individual is reached, 
 personality is vitalized by truth, possessed by the Spirit of God, 
 and devoted to the winning, redeeming and uplifting of other 
 personalities — until salvation as a fact and a force in the indi- 
 vidual shall be realized in a Christian civilization. 
 
 Do you remember the remarkable condition of the Laodicean 
 Church reported in the Eevelation made to John on Patmos? 
 That Church was a deceived and self-righteous Church, saying, 
 "I am rich and increased in goods and have need of nothing," 
 and not knowing that it was '^wretched and miserable and poor 
 and blind and naked." Of course you know the secret of this 
 deplorable condition. It was a Church with no Christ in it. He 
 was on the outside seeking admission. But did you ever notice, 
 could you fail to notice, the appointed process by which the Christ 
 without proposed to come within? Not by a plebiscite, not by 
 the persuasion or on account of an "honorable committee" of the 
 best men in that communion, not by a stately ceremonial, 'organ's 
 swell and choral harmony." Observe that it was simply through 
 the consent of the unit. The only way in is by the way of one: 
 "If any man will open the door, I will come in to him, and will 
 sup with him and he with me." One by one ; one after one. This 
 is the one way of blessing and saving a Church. The law of the 
 saved unit is the law of Church life. This Federation must de- 
 pend on the saving of the individual. 
 
 We still need small churches with large-souled pastors, and 
 opportunity for and personal and profound delight on their part 
 in the cure of souls — in the study of souls one by one, and again 
 one after one. It is the way of the world. Eailroad conductors 
 go to unit after unit. Dentists take care of units. Doctors and 
 surgeons minister to units. Life insurance agents follow up 
 units. Real estate agents give persistent attention to units. The 
 best school teachers are those who study units that they may train 
 them — one at a time. 
 
 So it is with pastors. Dare I suggest that the most serious 
 defect of the Church to-day is the lack of intelligent, loving, dis- 
 criminating, faithful pastors who visit and study and help and 
 
THE GOSPEL AND THE INDIVIDUAL 617 
 
 train individuals, young and old, giving counsel, removing doubts, 
 inspiring to personal faith and endeavor. 
 
 The man who preaches the greatest — i. e., the most helpful 
 sermon — is the man who knows the need of the individual who 
 listens to him and who cares for each one with a genuine Christ- 
 like love. 
 
 What the Koman Confessional accomplishes in the way of 
 ecclesiastical control, we do not care to duplicate, but we suggest 
 a better and nobler work for us to undertake. 
 
 We may forget the crowd and look after individuals, until 
 units unite in an impressible, intelligent and earnest company — 
 not attracted by oratory, by music nor by the magic of numbers, 
 but by an eager desire and a holy purpose to gain personal power 
 and opportunity for personal service. 
 
 The less alike people are the more useful to each other they 
 may become. The Church to join is not in every case the Church 
 whose members one happens to like the best for social or other 
 reasons. Indeed it may be the Church one likes the least — and 
 through it one may the better learn the secret of self-correction 
 and self-control, and thus be able to render the largest and worth- 
 iest service to others. The immediate, pressing and imperative 
 need of the universal Christian Church to-day is an administra- 
 tion that applies the Gospel (with the law at the heart of it), to 
 individuals, and that by individuals, by earnest laymen and con- 
 secrated pastors, who do more than teach in public and who ac- 
 count a sermon and a lesson incomplete until it has been applied 
 first and chiefly to each family as a unit and then to the personal 
 units from whose faith, conviction, resolve and prayer are to flow 
 the steady streams of Christian influence. 
 
 We Christians should be different from other people. We 
 should care more for the poor and overworked, giving them more 
 constant attention, more sympathy and more help. Servants in a 
 Christian man's kitchen should get a better idea of what religion 
 is than one can get in a worldly home. If they do not, something 
 is wrong with the Christian type of our civilization, and the 
 Church is not as much needed as we have been in the habit of 
 thinking. 
 
 The Church may still work miracles — miracles of reform and 
 restoration in individual lives, in family circles, and in the wider 
 reaches of society. It is our Christian duty to love and labor and 
 live for the neighbor — for adult believers, for children, for im- 
 
618 CHURCH FEDERATION 
 
 migrants, for servants in our kitchens, for workmen in our shops 
 and fields, for invalids and prisoners, for strangers, for outcasts, 
 for inmates in all charitable institutions — for all classes, "all sorts 
 and conditions,'' on whom the eyes of the incarnate Christ turn 
 with a look of inquiry and of sympathy. 
 
 Let us encourage immigration, but let us Christian people 
 receive and look after these newcomers. Let us show them sym- 
 pathy and win their confidence and teach them the fundamentals 
 of American civilization. It will require but a few friendly con- 
 versations with individuals to do this. 
 
 It is not so much what kind of immigrants we receive as it 
 is what we do with them when they arrive. Let us know these 
 people and let them know us as American citizens. A Eoman 
 priest is often a useful friend in trouble and at death; but he 
 is not always the safest and wisest political counsellor. Let us 
 and our laymen take this matter in hand. 
 
 It would be a profitable plan for the Federation to hold in 
 every city "A Ten Days' Mission of the Holy Catholic Church." 
 Let all of our bells ring to summon the people. Let able and 
 generous men correct certain false impressions concerning our 
 common Protestantism. Let us initiate aggressive and generous 
 efforts to enlighten the incoming multitudes from foreign lands 
 as to the real nature of American loyalty. Let us defend the 
 rights of Eoman and Eussian Catholics in the United States. Let 
 us stand by a really American Eoman Catholic Church. And if 
 Eome will not draw the line let us draw it for her. 
 
 Let us make the Church of this age both earnest and interest- 
 ing. Earnest, but not interesting, it may fail to gain a first 
 and strong grip; interesting, but not earnest, the first grip may 
 so easily be relacsed! Let us cultivate the art of greeting the 
 neighbor, whether church member or not, with the smile and 
 hand grasp of good neighborship. Let us thus capture adults, 
 children, youth, the poor, the rich, and especially the foreigners 
 who come to us to become American citizens. So welcome them 
 that they may write to their old neighbors beyond the sea : "The 
 folks here — especially the Christian folks — professional men and 
 all — have a wonderful and winning way with them — a way of wel- 
 coming the stranger, rich or poor, as if in coming here he were 
 coming home." When in a church one hundred different people 
 in the course of a year show an interest — a personal interest — in 
 one and the same child — a poor man's child mayhap — what a 
 
STUDY OF THE INDIVIDUAL 619 
 
 gentle pressure of influence may be brought to bear upon that 
 young personality — like atmosphere, like sunlight, like the breath 
 of air from the mountains! And let us have freedom of speech 
 and let us give cowardly patriots a word of warning and remind 
 cheap politicians who wish to be accounted statesmen that they 
 cannot dictate to us, ambassadors of Christ and descendants of 
 Puritans and Huguenots, what we may or may not say on the 
 platform, in the press and in the pulpit. 
 
 There are many discouraging features in our American social 
 and Church life to-day. The lack of parental authority, the 
 neglect of proper restraint, the consequent lack of self-control 
 among our young people ; the disappearance of our American Sab- 
 bath; the prevalence of Sunday golf, the Sunday paper, and the 
 automobile ; the neglect of Bible study at home and of the family 
 altar; the increase of social frivolity with the increase of wealth; 
 the dishonesty among men in high places; the astounding dis- 
 regard for truth in courts of inquiry — pallid lips still wet with 
 sacramental wine pronouncing ingenious evasions if not palpable 
 falsehoods in the face of a holy God and a wondering world. 
 
 And as we go to the unit in our ministrations — to the young 
 and the middle-aged let us not forget the old. Never despair 
 of the old ! It may have required the discipline of years to soften 
 into simplicity and teachableness the old man's soul. And it may 
 have taken years of pride and struggle and defeat to bring him 
 back again into a state of susceptibility; and in "second child- 
 hood" he may hear a voice saying, "Suffer the little children to 
 come unto Me. Except you become as little children you shall 
 not enter the Kingdom of God." Do not despise the aftermath 
 in God's garden. Tender leaves may fittingly crown the wrinkled 
 brow. It is never too late to look for God's mercy. 
 
 The study of the individual to whom we go, perhaps at our 
 pastor's request, on a mission of service, will be a revelation to 
 us. It will give us a lesson in psychology and in sociology, and 
 as we talk on, asking questions and becoming interested, we soon 
 see a strange and beautiful light in that transfigured face, and a 
 reverent awe falls upon us as we realize that the Christ we have 
 read about and talked about and sung about has Himself pre- 
 ceded us and has already fulfilled His own promise. 
 
 And in all this application we need more energy, more posi- 
 tiveness, the fervor and the force of personal conviction and un- 
 compromising loyalty to righteousness in practical life. Our hal- 
 
620 CHURCH FEDERATION 
 
 lelujahs echo among the arches of the cathedrals. We need them 
 brought down to the pavement, the pew and the busy street, and 
 transmuted into holy resolves and actual efforts where they might 
 be of some real service to humanity. And it is persistence in our 
 devotion to others that is needed— the habit of calling, caring 
 and serving; the basal conviction, faith and love that contribute 
 to such philanthropic impulse. The warmth and glow and glory 
 of an open fire on the hearth depend not upon occasional contri- 
 butions from the box of shavings and kindling, but on the big 
 back log with its steady supply of light and heat. 
 
 We need for all this work more personal heroism and a pro- 
 founder sense of personal responsibility. Mr. Huxley says, "Per- 
 haps the most valuable result of all education is the ability to 
 make yourself do the thing you have to do, when it ought to be 
 done, as it ought to be done, whether you like to do it or not." 
 J. Stuart Mill says, "The education of the will is the object of 
 our existence— a character is a completely finished will." Cer- 
 tainly the laws of grace are in harmony with this view of personal 
 responsibility. How may we most effectually bring the enthusiasm 
 kindled by the Conference to bear directly upon the people? Reso- 
 lutions to be effective must be repeated by the individual will. 
 Doxologies that do not develop into deeds would better remain 
 unsung. Good will that warms the heart, though it express itself 
 in storms of praise, is wasted if it does not become strength of 
 will in personal faith and achievement. We need courage that 
 we may not wait for public sentiment but go to and make public 
 sentiment. Let each man devote himself to his next neighbor — 
 the neighbor most needing sympathy, recognition and aid, and the 
 other neighbor needing faithful words of warning or rebuke, not 
 forgetting the third neighbor who needs bread, a word of cheer 
 and the open door of opportunity. Thus will the torch of our 
 Federation light a million fires and fill the world with the grace 
 that saves soul after soul and silently establishes the Kingdom 
 of Christ on the earth. 
 
RECEPTION TO THE DELEGATES TO THE 
 CONFERENCE 
 
 Tuesday Evening, November Twenty-first 
 
ADDRESS 
 The Hon. M. Linn Bruce, Chairman 
 
 The pleasing and simple duty of presiding* upon this occasion 
 and of extending to you, on behalf of the Social Unions of the 
 Churches of our city, a cordial welcome and hearty congratulations 
 upon the splendid success of the Conference, has been accorded me. 
 Sooner or later most great men and all great movements come to 
 Kew York. We are a big town, and we are accustomed to big 
 things. We have some big things which, of course, we wish we did 
 not have, but we have them. We have endeavored to get rid of 
 them, but the poor and Tammany we have always with us. We 
 have determined that we would not, and we have thought that we 
 had accomplished results that would forever rid us of some big 
 things ; like the man, you remember, in New York, who got a tele- 
 gram from San Francisco, saving that his mother-in-law was dead. 
 It read, "Shall we embalm, cremate or bury ?" He hastened a tele- 
 gram back, "Embalm, cremate and bury. Take no chances"; but 
 they are still with us. 
 
 The great fleet in the North River, the visit of a prince, the 
 horse show, where the horses are so unselfish and so patient, a 
 dentist that charges one hundred dollars an hour, are the mere in- 
 cidents of a week in New York. But we really feel a great honor 
 has been conferred upon our city by its having been selected for the 
 inaugural meeting of this great movement, a movement for which 
 the fathers in the centuries gone looked and for which they devoutly 
 prayed. It is one of the most significant facts of the twentieth 
 century, this great Federation of these mighty Christian bodies. It 
 is the dawning of a glorious day, full of hope, and which we believe 
 is destined to continue until the coming of the perfect day. It is 
 not a destruction of companies, or of battalions, or of regiments, or 
 of brigades, or of divisions, or of army corps; it is rather a new 
 alignment, the formation of a new line of battle for a new advance, 
 so that it may be said in truth, "Like a mighty army moves the 
 Church of God," going forward conquering and to conquer, until 
 the kingdoms of this world shall become the kingdoms of Our Lord 
 and of His Christ. We are all glad, therefore, that you came to 
 New York; we rejoice that this great city, the commercial, the 
 financial and the industrial centre of the country, is to be the point 
 
 623 
 
624 CHURCH FEDERATION 
 
 from which this movement is to go forward. We do not believe 
 that it is merely a spasmodic movement; we bfeiieve that it is a 
 growth, a development, the ripe fruit of long years of labor, con- 
 ceived by intelligent men, organized and guided by men of wide dis- 
 tinction and sound judgment. 
 
 We believe that it means much for the Church, and that which 
 means much for the Church means much for the home, means 
 much for the community, means much for the city, means much 
 for the State, much for the nation. I tell you, my friends, when 
 the Christian people of this country unite, touch elbows, stand 
 shoulder to shoulder, and go forward for the accomplishing of any 
 purpose, it is bound to come. Before such an advance polygamy 
 must go down, lax divorce laws must go down, intemperance must 
 go down. We can have in this country just the body of law and 
 just the kind of government that we want, and the kind of govern- 
 ment we have is the kind of government we deserve. If things 
 are not what they ought to be in the Church or in the State, there 
 is no one to blame for it but the Christian people themselves, be- 
 cause the good outnumber the bad everywhere. 
 
 Now, of course, it is not the province of the Chairman to make 
 a speech, but he always does ; that is the reason I am making one. 
 But, really, I am here simply to introduce the distinguished gentle- 
 men who are to do the real speaking. I said at the outset that 
 most great men come to New York, and 1 am going to offer the 
 first evidence. It is not very often that we have the opportunity of 
 listening to a man who preaches every Sunday to "four hundred 
 millions" in one pew ; but whether praising God with the Laird of 
 Skibo, or preaching to Reformed Dutchmen on Fifth avenue, or 
 giving a cup of cold water in His name, wherever he is, he is always 
 our own Dr. Mackay. 
 
ADDRESS EXTENDING THE WELCOME OF THE 
 
 SOCIAL UNIONS AND CHURCH CLUBS OF 
 
 THE CITY TO THE CONFERENCE 
 
 The Rev. Donald Sage Mackay, D.D. 
 
 Lieutenant-Governor Bruce, Ladies and Gentlemen ; 
 
 We thank you, sir, for your presence here this evening, and for 
 the inspiring and kindly words which you have spoken. I do not 
 know that there is very much left for the clergy to say after these 
 pungent remarks from our Lieutenant-Governor. In these days, 
 however, when political federation seems to be beco m i n g as popular 
 as ecclesiastical federation, we are glad to have the Lieutenant- 
 Governor here to-night, that he may see what the obliteration of 
 denominational lines is going to do, and it may be what the obliter- 
 ation of some other lines, political or otherwise, may also do for 
 the good of the city. However that may be, I realize that the task 
 with which I have been intrusted this evening is a very delightful 
 one, although somewhat complicated. I have to bear to our friends 
 and delegates who have honored us by their presence a message of 
 cordial greeting and good veill, freighted with Methodist fire, Baptist 
 zeal, Presbyterian warmth. Episcopalian sweetness and light. Con- 
 gregational culture, Fellowship of the Disciples Union, and Dutch 
 Reformed — well, all the other things combined! The Collegiate 
 Church loves to think of herself (whether anybody else does or not) 
 as the mother church of the city, and she likes to claim all the 
 virtues of her children. As for their vices, she leaves well enough 
 alone. For myself, I suppose one who was born a Scotch Presby- 
 terian, who was ordained a New England Congregationalist, and 
 now, in the process of ecclesiastical evolution, having seen the error 
 of my ways, have become a Reformed Dutchman (and by the 
 tenure of the Collegiate Church likely to remain so) , it is especially 
 pleasant for me to voice this many tongued welcome to the dele- 
 gates and friends who have come to this great Conference. 
 
 It is true that I feel Just a little sympathy with the description 
 which an old Scotch lady gave of her minister one day. He was 
 not much to look at. She said : "Oh, he's a puir body to see him 
 in the street on a weekday ; but he's a most divertin' character in the, 
 
 625 
 
626 CHURCH FEDERATION 
 
 pulpit on Sunday." My Brother Tupper here said he would much 
 rather be in a pulpit to-night than on this platfonn, but he is a 
 perfect genius at this sort of tiling, as you shall hear. We have 
 both together on previous occasions voiced the sentiments of Church 
 Federation. Yet, my friends, we are witnessing to-night in this 
 magnificent assembly the culmination of one of the most impressive 
 and significant religious gatherings in the history of our city, and, 
 for that matter, of our country. I for one am optimistic enough 
 to believe that this Inter-Church Conference just closed will yet 
 mark in the religious history of America a distinct step forward 
 towards the realization of that soul-stirring spectacle of a reunited 
 Church, marshalled in the unity of the Spirit to combat and conquer 
 the world for Christ. 
 
 I cannot let tliis moment pass without expressing for myself, 
 and for you, our profound appreciation of the unwearied efforts of 
 Dr. Sanford and of Dr. Eoberts and their active associates in bring- 
 ing about so magnificent a result. They deserve the cordial thanks 
 of the community for all the faith and toil wliich they have put 
 into this Federation during these months past. And we also, in 
 welcoming the delegates and their friends here to-night, desire to 
 express our thanks for their presence and cooperation in carrying 
 out the program and in adding to the profit and success of these 
 meetings. We are thankful for your coming to our city ; we believe 
 that you have brought to us a fresh inspiration, and as you go from 
 us we bid you Godspeed in the hope that we shall meet, even in a 
 larger Federation, three years hence, when the policies that have 
 been shaped during this past week shall pass into the life and 
 activities of our Churches. 
 
 Some of you who were present at the closing meeting of the 
 great Ecumenical Missionary Conference in Carnegie Hall, five 
 years ago, will scarcely forget the remarkable closing address that 
 was delivered by that radiant soul, Maltbie Babcock. Standing 
 there face to face with that vast audience, there was one memorable 
 sentence which fell from his lips just a minute or so before he took 
 his seat. He said : "Fellow Christians, we can never be the same 
 after this Conference; either we are going back to wilful disobe- 
 dience, or we are going forward to new and truer service." My 
 friends, it seems to me that these words, in measure at least, have 
 a message for this Conference just ended. There is a profound 
 sense in which the Churches which have participated in it can never 
 be the same after it; either we are going back deliberately to our 
 
WELCOME OF THE SOCIAL UNIONS OF THE CITY 627 
 
 denominational narrowness and sectarian bitterness or we are going 
 forward to a larger, broader sense of our kinship in Jesus Christ. 
 
 What is the use of talking about the fatherhood of God if we 
 are not willing to realize our human brotherhood in Jesus Christ? 
 Thanksgiving Day next week will be (or would be) a sad and tragic 
 day to many of us parents here if our scattered children should 
 vrrite home protesting their love for us, but refusing to meet 
 together and share the family meal around a common board; and 
 yet that has been and — Heaven forgive us ! — is to a certain extent 
 the stigma of our Churches before God to-day. The scandal of our 
 religion has been the unholy spectacle of a competitive Christianity 
 usurping the place of an aggressive Christianity, one religious com- 
 munion struggling with another for supremacy and for power. 
 Let us not forget that while competition may be the soul of 
 business it is the death of spirituality. Aggressive Christian- 
 ity is the spirit of the kingdom, but competitive Christianity is the 
 temper of the bigot. We have rejoiced in these meetings in the 
 thought of the cordial good will and sjnipathy towards this whole 
 Federation movement on the part of our Christian President, Theo- 
 dore Roosevelt. Dr. Cady, Dr. Sanford and others will remember 
 how, three years ago, in waiting upon the President on this matter 
 of Federation, he used this sentence : "Remember, my friends," he 
 said, "that there are plenty of targets for you to shoot straight at 
 without firing into each other." And these words are true. 
 
 Now, then, we are asking ourselves to-night, as the aftermath 
 of this Conference, what are some of the things that have been 
 vindicated by the discussions in Carnegie Hall? I am not going 
 to canvass all the topics that have passed in review; and if I can 
 help it I am not going to trespass to-night upon controversial 
 ground. And yet it seems to me that the Conference has vindicated 
 one supreme need in the life of all our Protestant churches; and 
 what is that need? The need of a great central focus point at 
 which our Protestant communions can meet on common ground 
 and where unity can be fused, without destroying individual iden- 
 tity, into uplifting reality. We all know that the lack of such a 
 centre of common fellowship has been charged — and justly — as the 
 distinctive weakness of Protestantism, that its centrifugal energies 
 have depleted its centripetal strength. 
 
 Now, where will we find that focus point of union? Shall we 
 look for it in a common creed ? Impossible. Shall we seek it in a 
 uniform ritual? Useless. Shall we try to build it up out of a 
 
628 CHURCH FEDERATION 
 
 vast organization? It is a futile dream. The Eoman Catholic 
 points with pardonable pride, with just pride, to the Vatican as 
 the visible centre of authority for his Church, where the scattered 
 children over all the world may meet on a common ground. Where 
 shall the Protestant Churches, with their scattered influence and 
 ineffective efforts, find their point of vantage? This Conference 
 has vindicated the need of some such point of meeting, and I say, 
 with deepest conviction, the focus point at which Protestantism 
 must meet in this twentieth century is in loyal acknowledgment of 
 the Divine kingship of Jesus Christ as the supreme Head of His 
 Church. In the acknowledgment of that kingship of Christ we shall 
 find the one common ground where controversy is surely silent, and 
 where differences fade before the warmth of His love. "One is 
 your Master and all ye are brethren'^ must be the charter of our 
 Christian Federation. President Fairbairn of Oxford has said in 
 his great book, "The Modern Christ," that the greatest discovery 
 of the nineteenth century was the rediscovery of Christ ; and it was 
 well. It was surely something gained that we should pass out of 
 the tangle of scholastic theology and get back to the serene figure 
 of the historic Christ, uplifted above the mists of metaphysical 
 discussion. 
 
 But it seems to me that the supreme achievement for the twen- 
 tieth century must be the reenthronement of the authority of 
 Christ in every line of human conduct. Until we realize anew the 
 authority of the Living One, our religious life becomes but a maze 
 of competitive, revolutionary and divergent effort which tend to 
 defeat the common object we have in view. 
 
 We heard much a few years ago of the cry "Back to Christ," 
 back to the historic Christ. And that, too, was well. But the cry 
 for to-day is "Forward to the Living Christ," forward to where 
 He the Living One leads us upward to higher planes of service and 
 of duty. We hear much to-day of the Kingdom of Christ. We 
 are told that the idea of the kingdom is a richer, a larger and 
 more fruitful idea than that of the Church, and it may be so, but 
 let us take care lest in our passion for the kingdom we forget our 
 allegiance to the King. There can be no true coming of Christ's 
 Elingdom upon the earth until the enthronement of Christ Himself 
 as King within His Church. Wlien we acknowledge the Kingliness 
 of Christ, there will be no tarrying in the Christlikeness of His 
 Kingdom. 
 
 Now, I am so sure of the divinity, the deity of my Lord and 
 
WELCOME OF THE SOCIAL UNIONS OF THE CITY 629 
 
 Saviour, that I am willing in that spirit to federate with any one, 
 be he Brahmin, Hindoo or Hottentot, if he will acknowledge, how- 
 ever imperfectly, however ineffectively, this authority of Christ, and 
 is willing to cooperate with me for the common cause of our 
 redeemed humanity. If I were not sure of the divinity of Christ 
 I should hesitate ; if I were not fully persuaded of His place in this 
 world as its living ppirit, I should be content to shut myself up in 
 the narrowest sect that I could find, and I do not know any nar- 
 rower sect than that which bears the name of the ^'Wee Frees" in 
 Scotland — any little sect, in fact, that wants to claim for itself a 
 monopoly of Cod and desires to turn over the salvation of the race 
 into the hands of a close corporation with its headquarters some- 
 where in New Jersey or in Scotland. But because I am so sure of 
 the livingness of the Divine Christ and His word, I am willing to 
 be tolerant to the utmost limit of toleration and to stretch out 
 hands of welcome to all who will meet us on that ground; and if 
 on that ground they are unwilling to meet us, then theirs, not 
 ours, be the responsibility. 
 
 Now, there are just four notes that in this movement toward 
 Federation we ought to strike, and in mentioning these I close this 
 address. One is the note of mutual recognition; the second is the 
 note of mutual forbearance; the third, the note of mutual service, 
 and the fourth, the note of mutual prayer. When our Churches 
 meet upon these four fundamental truths, of mutual recognition of 
 each other as organic parts of the Church Catholic, of mutual for- 
 bearance of each other in their common efforts and forbearing from 
 criticism, and of mutual service, working together for common ends 
 in the face of overwhelming problems that are surrounding us in 
 society to-day, and, lastly, in mutual prayer — we shall make Feder- 
 ation the most influential thought in the religious life of our coun- 
 try. I plead for mutual prayer. The recommendation has been 
 that once a year we should devote preaching services to this subject 
 of Christian unity; but we cannot forget, can we, friends, that our 
 Saviour met it upon his knees? When that eucharistic prayer, 
 that has become an obsession for some of His disciples to-day, that 
 they might all be one, as He and the Father were one — when that 
 prayer passed from His lips, it was when upon His knees under 
 the shadow of the cross He faced His sacrifice, not lightly, not 
 thoughtlessly, but in the profound spirit of supplication for 
 guidance from on high. 
 
 Let the Christian people of America realize that this is the hour 
 
630 CHURCH FEDERATION 
 
 of a great opportunity. Too long the dissensions that held ns 
 apart have worked their havoc. The needs are tremendous. At 
 our doors new problems are knocking for admission, and only in 
 the imity of the Churches, loyal to their traditions, still preserving 
 their identity, yet fused by the love of Christ and loyal to His 
 kingship, shall they pass forward to victory. 
 
 RESPONSE ON BEHALF OF THE DELEGATES 
 
 The Rev. Kerr Boyce Tupper, D.D., LL.D. 
 
 I count myself happy in being permitted to make a brief re- 
 sponse to the very earnest and fraternal words just spoken by my 
 two predecessors. I am glad to respond to our Lieutenant-Gov- 
 ernor, whom, after hearing to-night in his brilliant address, so 
 full of intelligent Christian optimism, I shall delight hereafter to 
 place in the Temple of Fame by the side of Governor Folk and 
 Mayor Weaver. 
 
 And then what shall I say about Dr. Mackay? He is right 
 in telling you that I am frightened to-night. Some years ago I 
 asked one of my former parishioners about my successor in the 
 pulpit in a certain city. The good man paused a moment, and 
 then said with a twinkle in his eye: "He is a very fine preacher, 
 but when he is out of the pulpit he isn't in it." And that is the 
 way with a good many of us. We are far more at home in our 
 pulpits than on platforms. I am very glad, also, to respond to a 
 man who can make four points. Did you notice that? Most 
 preachers in their speeches make only three points, their favorite 
 divisions, "In the first place, in the second place, in the third place." 
 I heard of a young theologue so homiletically trained that when 
 he went courting he delivered himself thus: "First, will you 
 marr}'? Second, will you marry me? Third, will you marry me, 
 a preacher ?" And he got his girl, as most preachers do when they 
 try hard. By the use of three heads he became the possessor of 
 two. I am pleased that you saw that fine point. It is grati- 
 fying for another reason to reply to Dr. Mackay. He has 
 told us to-night that he has ecclesiastically been moving all his 
 Christian life according to a beautiful process of evolution : First, 
 
RESPONSE ON BEHALF OF THE DELEGATES 631 
 
 Presbyterian; next, Congregational; next, Dutch Eeformed. He is 
 bound some day, getting better with every movement, to be a Bap- 
 tist. 
 
 That beautiful and tender reference by Dr. Mackay to Dr. 
 Babcock brought to my mind something I read a few years ago 
 from the pen of George Dana Boardman. With characteristic lib- 
 erality and grace he gave expression to this noble sentiment : "The 
 time will come, in the development of the years, when the Chris- 
 tian world will see, with gladdened vision, that there is ample room 
 in the Christian Church for Episcopal jestheticism and Presbyterian 
 theology and Methodist activity and Quaker passivity and Congre- 
 gational polity, and Baptist independence." Thank God you and 
 I see that glad and glorious day at the close of this Convention. 
 It seems to me that this splendid Convention is unique. Represent- 
 ing, as it does, twenty-seven different Christian denominations and 
 eighteen million Christian communicants, and with a Church aflfilia- 
 tion of seventv'-five per cent, of the total population of the United 
 States, it stands for the Church universal as above the Church local ; 
 the Church organic as above the Church organized ; the Church im- 
 mortal as above the Church mortal; the Church invisible as above 
 the Church visible, and the Church born of God as above the 
 Church constructed of man. Is it not true that more and more 
 we are realizing the prayer of our Master, "That they all may be 
 one, as thou art, Father, in me, and I in thee, that they all 
 may be one in us?"' Xo organic union is here meant, as Dr. 
 Mackay has well said — for such is not the union of the Father and 
 the Son, they are distinct personalities, separate individualities, but 
 rather a unity of heart, a unity of sentiment, a unity of sym- 
 pathy, a unity, spiritual, eternal, indissoluble — a unity which 
 leads us to unite our hands and hearts in the great work of God, 
 and to say with joy to every man that loves Jesus Christ, "Thou art 
 my brother, and God is our common Father." 
 
 The reference made by the Lieutenant-Governor to our stand- 
 ing shoulder to shoulder brought to my mind — I told Dr. Mackay 
 at the beginning of my address that I was glad that I came last, 
 for these men would give me some thoughts and some suggestions — 
 Governor Bruce's reference brought to my mind one of the most 
 splendid pictures that Lord Macaulay has ever given us. Even in 
 the trial of Warren Hastings you will find nothing finer from this 
 gifted essayist's pen than his description of the Battle of Blenheim 
 — how the allies, before their attack against France, prayed a.part, 
 
632 CHURCH FEDERATION 
 
 but during the attack fought shoulder to shoulder until the victory 
 came, and French intrigue and greed and pride were humbled in 
 the dust. Blenheim, gentlemen and ladies, was won because the 
 allied troops were one. So shall it be with us. I have no sym- 
 pathy with that boneless, nerveless, flaccid liberality which says it 
 makes no difference what a man believes just so he is going to 
 heaven. That isn't catholicity; that is pseudo-catholicity. I 
 believe in the man that believes in what he believes in. That is 
 the only kind of a man that has ever done anything. Truth is 
 no commodity to be exchanged at will ; when genuine, it is untrans- 
 ferable, unchangeable, always incorruptible. Let every one of us 
 have his strong denominational convictions, let every one of us 
 have his beautiful ecclesiastical relationships and affiliations, and 
 that will no more interfere with our harmony and cooperation 
 than the organism of the sun interferes with its shining, or the 
 wings of a bird interfere with its flying; if only, as Dr. Mackay 
 has said, we make Jesus Christ the centre. 
 
 I doubt if the Apostle Paul ever uttered a more magnificent 
 sjentence than when he said, "AH things are yours, whether Paul 
 (the apostle of advance) or ApoUos (the apostle of eloquence) or 
 Cephas (the apostle of fervor) — all are yours, and ye are Christ's." 
 That is the centre, that is the bond, that is the inspiration of our 
 union. There is one saving arm we all love to lean on, the arm 
 everlasting; there is one fi:xed star that we all take our reckoning 
 from, the Star of Bethlehem ; there is one divine name that we all 
 love to wear, the name of Christ. We may differ speculatively, 
 but we can never differ essentially if we all subscribe to this one 
 thing, the supremacy of Jesus Christ as the world's Sovereign and 
 the world's Saviour, God manifest in the flesh, the outflashing of 
 the Father's splendor. Light of Light, Very God of very God. 
 
 I saw in one of our papers yesterday the statement from a 
 gentleman of culture, "I believe that Jesus Christ was the son of 
 God, but I do not believe that Jesus Christ was God the Son." 
 Then that man cannot federate with us. We must believe not only 
 in the divinity of Christ but in the deity-hood of Christ, and when- 
 ever we do that we break all of our swords of controversy as we 
 bow at the pierced feet of God's Son and Mary's Son, and there, 
 giving Him the first place in our hearts and the chief niche in 
 our theology, offer up the words of Thomas, "My Lord and my 
 God." That is our inspiration, the Master, the Christ of glory, 
 the Eedeemer of the world. 
 
RESPONSE ON BEHALF OF THE DELEGATES 633 
 
 I want to bring before you— and this is the only part of my 
 speech I have prepared in advance, determined to catch inspiration 
 to-night from Governor Bruce and Dr. Mackay— I want to em- 
 phasize how wonderfully we federate when we come to sing to- 
 gether. We may preach unlike, but we always sing alike. We 
 delight to sing with the Methodist Wesley, 
 
 Jesus, lover of my soul, 
 Let me to Thy bosom fly ; 
 
 and with the Episcopal Toplady, 
 
 Rock of Ages, cleft for me, 
 Let me hide myself in Thee; 
 
 and with the Congregational Palmer, 
 
 My faith looks up to Thee, 
 Thou Lamb of Calvary, 
 Saviour divine; 
 
 and with the Presbyterian Bonar, 
 
 Glory be to God the Father; 
 Glory be to God the Son; 
 Glory be to God the Spirit, 
 Great Jehovah, Three in One; 
 
 and with the Reformed Luther, 
 
 A mighty fortress is our God, 
 A bulwark never failing; 
 
 and with the Catholic Newman (but it was before he became a 
 Catholic), 
 
 Lead, kindly Light, amid the encircling gloom. 
 Lead Thou me on; 
 
 and with the Moravian Zinzendorf, 
 
 Jesus, still lead on 
 Until our victory's won; 
 
 and with the Quaker Barton, 
 
 He dwells in cloudless light enshrined; 
 
 and with the "Unitarian Bowring— would to God all Unitarians 
 would sing as he sang — 
 
 In the cross of Christ I glory, 
 Towering o'er the wrecks of time ; 
 All the light of sacred story 
 Gathers round its Head sublime- 
 
634 CHURCH FEDERATION 
 
 and with the Baptist Fawcett, 
 
 Blest be the tie that binds 
 Our hearts in Christian love; 
 The fellowship of kindred minds 
 Is like to that above. 
 
 And then, forgetting all of our denominational names and all 
 of our denominational songs, as did the allies on the battlefield 
 of Blenheim, we march together singing, as we move to a victory, 
 glorious and eternal. 
 
 Like a mighty army moves the Church of God; 
 Brothers, we are treading vphere our fathers trod; 
 We are not divided, all one army we. 
 One in hope and doctrine, one in charity. 
 
 God give us this might and irresistible Christian union ! 
 
BISHOP JOHN H. VINCENT, D.D., LL.l). REV. J. KOSS STEVENSON, D.D. 
 
 MR. W. C. STOEVER 
 
 REV. J. ADDISON HENRY, D.D., LL.D. 
 
REPORTS OF COMMITTEES 
 
REPORTS OF COMMITTEES 
 
 REPORT OF THE COMMITTEE ON PROGRAMME. 
 
 The Committee on Programme held numerous meetings, and care- 
 fully considered the topics and the speal^ers assigned to them. No sub- 
 stantial report can be given beyond the Programme itself as it was 
 finally completed and published- The Committee would express their 
 gratitude to those who accepted the positions assigned to them; and 
 it Is with great satisfaction that they can report that with scarcely an 
 exception the Programme was fully carried out. The Committee was 
 careful to allow ample space for business, recognizing that, however 
 valuable the addresses might be, the Conference had yet come together 
 for important business with which public addresses must not interfere. 
 William Hayes Wabd, Chairman. 
 
 REPORT OF THE HOSPITALITY COMMITTEE. 
 
 The Hospitality Committee begs to report that generous entertain- 
 ment was proffered every delegate to the Inter-Church Conference on 
 Federation for the entire period of the Conference, and that this enter- 
 tainment, which was largely furnished in high-class hotels, was seem- 
 ingly satisfactory to the many delegates who honored the Committee 
 by accepting its hospitality. The Committee also would gratefully 
 acknowledge the courtesy of many other delegates who elected to enter- 
 tain themselves, thus contributing materially to the financial success 
 of the enterprise. 
 
 To all who aided in any way or in any measure in showing cour- 
 tesy to the delegates the Committee would thus express its appreciation. 
 
 The expenditures of the Committee will be found in the Treas- 
 urer's report. 
 
 Ezba Squieb Tipple, Chairman. 
 
 REPORT OF THE COMMITTEE ON MEETINGS. 
 
 The Committee on Meetings desires in this, its final report to the 
 Executive Committee, to review its proceedings and give a summary 
 of its work from the beginning. 
 
 As early as last February Carnegie Hall was secured for the meet- 
 ing of the Inter-Church Conference by the payment of the usual en- 
 gagement fee, and a lease was afterward signed for the use of the 
 audience hall, dining room, parlors and the rooms adjoining the plat- 
 form for a term of five days, beginning with Wednesday evening, 
 November 15, which lease was afterward extended to six days. At 
 the first regular meeting of the Committee, held at the St. Denis Hotel 
 in September, where a lunch was served. It was voted that the dele- 
 gates should be seated according to their delegations in the fore part 
 of the parquet, and the alternate delegates and corresponding mem- 
 bers on the platform ; that the boxes should be assigned to parties sub- 
 
 637 
 
638 CHURCH FEDERATION 
 
 scribing liberally to the expenses of the Conference; that reserved seat 
 tickets be issued for the remaining seats in the parquet and general 
 admission tici^ets for the rest of the house; that leather pocket passes 
 be prepared for the delegates, alternate del^ates and corresponding 
 members, and gold-plated buttons bearing the device of a hand holding 
 seven stars (the symbol taken from Rev. 1: 16) be made for the con- 
 venience of delegates to serve as badges, insuring admission without 
 showing passes. A sub-committee, consisting of the Rev. Drs. George 
 P. Mains and W. C. P. Rhoades, and Messrs. John Willis Baer. Edward 
 S. Clinch, Henry W. Jessup and Willis E. Lougee, was chosen to carry 
 out the mandates of the full committee. It was also voted to issue a 
 circular letter to each of the pastors of evangelical churches in Greater 
 New York asking them to specify how many tickets they could dis- 
 tribute among their people. 
 
 The responses to this circular, as well as letters received from per- 
 sons living at a distance, and mostly clergymen, were of such a tenor, 
 especially in asking for reserved seats, that it seemed necessary to call 
 a second meeting of the full committee to reconsider its action. The 
 Committee met, accordingly, toward the end of October at the St Denis 
 Hotel, and after careful consideration voted to reserve the whole house. 
 It was also voted that in the first distribution tickets should be given 
 only for the opening sessions of the Conference. 
 
 In accordance with these instructions reserved seat tickets were 
 printed to the number which the seating capacity of the hall called for 
 — it not being thought proper to over-ticket the house — and the same 
 were distributed by mail, in most cases only for the Wednesday and 
 Thursday sessions of the Conference ; but a circular was mailed with 
 them stating that tickets for the other sessions could be obtained by 
 application at any time by mail, or, after the opening of the Confer- 
 ence, in person at the ticket office. Carnegie Hall. All of the tickets 
 that had been prepared were distributed, and during the Conference 
 further tickets were printed, so that none who applied for admission 
 were sent empty away. The audiences, composed largely of clergymen, 
 evinced the interest taken in the Conference by the leaders of thought 
 in our churches. The delegates were present in full number from the 
 beginning, and continued to attend with unusual fidelity and a grow- 
 ing enthusiasm, and the meetings progressed with an ever increasing 
 measure of power, foreshadowing the triumphant outcome of the de- 
 liberations of the Conference in a practically unanimous vote for Fed- 
 eration. Respectfully submitted, 
 
 Melatiah E. Dwight, Chairman. 
 
 REPORT OF THE COMMITTEE ON PUBLICATION. 
 
 To the Executive Committee of the Inter-Church Conference on Fed- 
 eration : 
 
 Gentlemen: — Any further report from your Committee on Publica- 
 tion than the volume in which appear the proceedings of the Confer- 
 ence and the addresses made at its sessions would seem to be super- 
 
REPORTS OF COMMITTEES. 639 
 
 fluous, and yet it may be well to place oa record tere some of the con- 
 siderations which led the Committee to decision on some details of 
 publication. 
 
 In the first place, it was early determined that the Executive Com- 
 mittee would have to bear the full cost of printing and publishing the 
 volume, relying on advance subscriptions and sales after publication 
 for reimbursement. This being the case, it was decided to place with 
 a printer a contract for the manufacture of the book, and after con- 
 sidering several propositions from printers and publishers, such con- 
 tract was made with the Willett Press of New York. 
 
 It was decided in the second place that the Committee was not in 
 position to care for the details of selling the volume through the book 
 trade of the country. The Fleming H. Revell Company was therefore 
 appointed trade agents for the volume, after propositions from other 
 publishers had been considered. The Committee has relinquished no 
 rights in the book ; it can sell copies to individuals ; It holds the cogy- 
 right on the volume; but it has pledged itself to protect the Revell 
 Company as regards sales to the book trade. 
 
 Further than this, the published volume is the report of your Com- 
 mittee. An efficient printer has relieved the Committee of many little 
 details incident to the publication of a book, and the appointment of an 
 Editor and E}ditorial Committee has relieved it of the burdens of proof 
 reading. 
 
 Individually and collectively the members of the Committee on 
 Publication appreciate the privilege that was accorded them of caring 
 for the business details of the publication of the permanent record of 
 what is justly considered one of the most noteworthy gatherings of 
 Christian men the world has ever known. 
 For the Committee, 
 
 William T. Demabest, Chairman. 
 
 REPORT OF THE PRESS COMMITTEE OF THE INTER-CHURCH 
 CONFERENCE ON FEDERATION. 
 
 Soon after the appointment of the Executive Committee of the 
 Conference about fifty editors, representing all of the leading denomi- 
 nations, whose papers covered every part of the country as far West 
 as the Rocky Mountains, were appointed members of the Press Com- 
 mittee, and two meetings were held before the Conference opened, in 
 which plans were made for covering the meetings as fully as possible, not 
 only by the religious but also by the secular press. Special articles 
 were also prepared for magazines, and others were sent out as syndi- 
 cate articles. 
 
 Mr. Melville E. Stone, the President of the Associated Press, ex- 
 pressed a desire to aid the committee in distributing speeches in ad- 
 vance, and this was done. Several hundred copies of proofs of each 
 of the leading addresses were sent broadcast through the countrj', thus 
 insuring a much fuller presentation of the topics discussed than under 
 other circumstances would have been possible. 
 
640 CHURCH FEDERATION 
 
 Owing to an unusual combination of news features in New Yorli 
 at the time, the Conference was not so fully reported as it otherwise 
 would have been, or as it deserved. There are notable exceptions, 
 some of the daily papers printing very full reports. In every case the 
 treatment which the Conference received was one of fairness. 
 
 The religious papers of the country, as was expected, did remark- 
 ably well. Full reports, usually editorial articles, appeared in most of 
 them. 
 
 In addition to the proofs of the speeches distributed, hundreds 
 of photographs of the officers and speakers of the Conference were sent 
 out to both the religious and secular press. Copies of a plate of the 
 officers of the Conference were sent to the religious papers which de- 
 sired them. 
 
 In addition to its other duties, the Press Committee had charge of 
 the stenographic force which reported the proceedings of the Confer- 
 ence. 
 
 On Saturday afternoon thirty-five editors in attendance at the Con- 
 ference had luncheon together as the guests of the chairman of the 
 committee. In the discussion which followed the luncheon, the Rev. 
 James H. Garrison, LL.D., editor of "The Christian Evangelist," of St, 
 Louis, moved that a committee be appointed, of which the chairman 
 of the Press Committee should be the chairman, "to serve as a sort of 
 clearing house for articles to be sent to the various papers and to ar- 
 range with different writers on various subjects, in order to further 
 the interests of Federation." This motion was adopted, and the Rev. 
 James E. Clarke, editor of "The Cumberland Presbyterian," of Nash- 
 ville, Tennessee, moved that the committee be directed to suggest that 
 at the time of the Student Volunteer Convention in Nashville a plan 
 for a Religious Press Association, which should still further carry out 
 the purpose for which the Conference was called, be presented. The 
 following committee was appointed : 
 
 Rev. John Bancroft Devins, D.D., New York, Chairman. 
 
 Rev. J. H. Garrison, LL.D., St. Louis, Mo. 
 
 Rev. James E. Clarke, D.D., Nashville, Tenn. 
 
 Rev. Howard A. Bridgman, Boston, Mass. 
 
 Rev. C. R. Spencer, D.D., Kansas City, Mo. 
 
 Mr. Nolan R. Best, Chicago, 111. 
 
 Rev. G. B. Winton, D.D., Nashville, Tenn. 
 
 Rev. J. B. Calvert, D.D., New York. 
 
 Rev. David H. Bauslin, D.D., Springfield, O. 
 
 It is expected that a report will be made and an association formed 
 at Nashville in March, 1906. 
 
 The names of the members of the Press Committee, with the papers 
 which they represent, will be found on pages 673, 674. 
 
 Respectfully submitted, 
 
 John Bancroft Devins, 
 Chairman, Press Committee. 
 
REPORT OF COMMITTEES. 641 
 
 REPORT OF THE PULPIT SUPPLY COMMITTEE. 
 
 The Pulpit Supply Committee, in order to emphasize the work of 
 the Conference and illustrate its spirit, sent a request to the delegates 
 for permission to assign them Sunday, November 19, to the pulpits of 
 the city without regard to denominational lines, and another request 
 to the pastors of Greater New York and vicinity for the use of their 
 pulpits on that day. The response from the Churches was so greatly 
 in excess of the response from the delegates that the Committee could 
 not supply one-third of the pulpits so courteously put at their disposal. 
 Nevertheless, about eighty visiting delegates were assigned to service, 
 and nearly one hundred pulpits filled either morning or evening. The 
 result was happy. The Christian love which makes us one was mag- 
 nified and fraternal heartiness was notably increased. 
 
 Wallace MacMullen, Chairman. 
 
 REPORT OF FINANCIAL COMMITTEE. 
 
 To the Executive Committee of the Inter-Church Conference on Federa- 
 tion : 
 
 The Finance Committee beg to present the following report. The 
 preliminary estimate submitted in the spring of 1905 by those having 
 in charge the organization of the Conference was as follows : 
 
 Hall expenses $6,000 
 
 Committee on Hospitality 1,000 
 
 Hospitality 7,000 
 
 Net cost of book 1,000 
 
 Sundries 3,000 
 
 $18,000.00 
 
 Your Committee therefore made plans to raise, if possible, the 
 
 sum of $18,000. 
 
 Up to date they have received, including subscriptions to 
 
 the book $16,797.70 
 
 The exp^ises of the Conference have been as follows: 
 
 Preliminary expenses $4,941.98 
 
 Hall expenses 4,418.95 
 
 Hospitality 3,552.06 
 
 12,912.99 
 
 Leaving a balance on hand applicable for carrying on the 
 work committed to your Committee by the Conference 
 and the publication of the proceedings of $3,884.71 
 
 It is estimated that the cost of the Book of Proceedings may take 
 $2,500 of this balance. 
 
 The hall and preliminary expenses show a considerable increase 
 over the original estimate, owing to the lengthening of the programme 
 
642 CHURCH FEDERATION 
 
 and the consequent increase in the duration of the Conference. The 
 amount expended for hospitality shows a large decrease, as many of 
 the delegates paid their own expenses and others were generously en- 
 tertained by members of the various city churches, 
 
 Tour Committee desire to convey to all those who contributed toward 
 the expense of the Conference their grateful appreciation of the aid 
 so generously given. Respectfully submitted. 
 
 Stephen Bakee. Chairman. 
 
 January 1, 1906. 
 
 INTER-CHURCH CONFERENCE ON FEDERATION. 
 teeasueee's eepobt, januaey 1, 1906. 
 
 Receipts ?16.797.70 
 
 Payments : 
 
 Preliminary Expenses: 
 
 Oiiiee rent $141.00 
 
 Stenography 389.55 
 
 Printing 1,052.21 
 
 Postage 95.60 
 
 Expenses of Chairman of Execu- 
 tive Committee 550.00 
 
 Telephone 16.15 
 
 Sundries 297.47 
 
 Secretarv 2.400.00 
 
 $4,941.98 
 
 Hall Expenses: 
 
 Rent .$2,106.00 
 
 Ticket office assistant 50.00 
 
 Meetings Committee 100.00 
 
 Ushers 403.50 
 
 Newspaper notices 57.80 
 
 Printing tickets 272.70 
 
 Young People's Meeting 84.15 
 
 Press Committee 1,035.60 
 
 Music 283.00 
 
 Pulpit Supply Committee 26.20 
 
 4,418.95 
 
 Hospitaliiy: 
 
 Hotel and restaurant bills, less 
 
 amount received for meal 
 
 tickets ?3,105.25 
 
 Postage, printing, clerk hire, etc.. 446.81 
 
 3,552.06 
 
 Total expenses $12,912.99 
 
 Balance for publication of book and carrying on the work $3,884.71 
 Alfeed R. Kimball, Treasurer. 
 
REPORT OF COMMITTEES. 643 
 
 REPORT OF THE COMMITTEE ON TRANSPORTATION. 
 
 January 18, 1906. 
 The Committee on Railroad Transportation respectfully reports as 
 follows : 
 
 1. The rates of one and one-third fares for the round trip were 
 secured for all persons in attendance upon the Conference from the sev- 
 eral Railroad Associations. These rates covered the territory of the 
 United States from EI Paso, Texas ; Denver, Colo., and Bismarck, N. D., 
 eastward. 
 
 2. Printed circulars announcing the rates were sent to all dele- 
 gates, whether principals or alternates, and to pastors of important 
 churches east of Columbus, Ohio, so far as their addresses could be 
 ascertained. 
 
 3. The business at the Conference was handled by an assistant, 
 and was completed in a satisfactory manner. 
 
 It is recommended that the thanks of the Executive Committee be 
 tendered to the several Railroad Associations for the courtesies ex- 
 tended by them to the delegates and others. 
 Respectfully submitted, 
 (Signed) Wm. H. Roberts, Chairman. 
 
ROLL OF DELEGATES 
 
ROLL OF DELEGATES 
 
 Italics denote the names of delegates who were unable to attend the Coniereuce. 
 
 BAPTIST CHURCHES. 
 
 The following delegates were ap- 
 pointed under action taken at a Gen- 
 eral Meeting of the Baptists of the 
 North, held at Cleveland, Ohio. May, 
 1904: 
 
 The Rev. Henry W. Barnes. D.D., 
 Corresponding- Secretary of the 
 Baptist Missionary Convention of 
 the State of New York. 
 
 Binghamton, N. Y. 
 
 The Rev. L. Call Barnes. D.D.. 
 
 Pastor of First Baptist Church, 
 "Worcester, Mass. 
 
 The Rev. Samuel Z. Batten, D.D.. 
 Pastor of First Baptist Church, 
 Lincoln, Neb. 
 
 The Rev. C. R. Blackall, D.D., 
 
 Editor of the Periodicals of the 
 American Baptist Publication So- 
 ciety, 
 
 Philadelphia, Pa. 
 
 The Rev. Gibbs Braislin, D.D.. 
 
 Pastor of First Baptist Church, 
 Rutland, Vt. 
 
 The Rev. T. Edwin Brown. D.D.. 
 Pastor of First Baptist Church, 
 New Britain, Conn. 
 
 The Rev. John B. Calvert. D.D.. 
 
 Of "The Examiner," President 
 of the Missionary Convention of 
 the State of New York, 
 
 New York. 
 
 The Rev. Wm. Netcton Clark. D.D., 
 Hamilton, N. Y. 
 
 Thomas 0. Conant, LL.D., 
 Of "The Examiner," 
 
 New York. 
 
 The Rev. Latham A. Crandall, D.D., 
 
 Paster of Trinity Baptist Church, 
 
 Minneapolis, Minn. 
 
 The Rev. W. A. Davison. D.D.. 
 
 State Superintendent of Missions 
 for Vermont Baptist State Con- 
 vention, 
 
 Burlington, Vt. 
 
 Prof. James Quayle Dealey. Ph.D., 
 Professor of Social and Political 
 Science, Brown University: Pres- 
 ident of the Rhode Island Fed- 
 eration of Churches and Chris- 
 tian Workers, 
 
 Providence, R. I. 
 
 647 
 
 Mr. J. S. Dickerson, 
 
 Editor of "The Standard," 
 
 Chicago, 111. 
 
 The Rev. Chas. Hastings Dodd, D.D., 
 Pastor of Eutaw Place Baptist 
 Church, 
 
 Baltimore, Md. 
 
 Tlie Rev. Chas. Aubrey Eaton, D.D., 
 Pastor of Euclid Avenue Bap- 
 tist Church, 
 
 Cleveland, Ohio. 
 
 The Rev. William H. Eaton, D.D., 
 Secretary of Massachusetts Mis- 
 sionary Society, 
 
 Boston, Mass. 
 
 The Rev. Wra. H. P. Faunce, D.D., 
 LL.D., 
 
 President of Brown University. 
 
 Providence. R. I. 
 
 The Rev. Norman Fox. D.D., 
 
 Morristown, N. J. 
 
 The Rev. 0. P. Gifford, D.D., 
 
 Pastor of Delaware Avenue Bap- 
 tist Church, 
 
 Buffalo, N. Y. 
 
 The Rev. B. A. Greene, D.D., 
 
 Pastor of First Baptist Church, 
 Bvanston, IM. 
 
 The Rev. S. H. Greene, D.D., 
 
 Pastor of Calvary Baptist 
 Church, 
 
 Washington, D. C. 
 
 Mr. William N. Hartshorn, 
 
 Chairman of the Executive Com- 
 mittee of the International Sun- 
 day School Association, 
 
 Boston, Mass. 
 
 The Rev. Myron W. Eaynes, D.D., 
 Pastor of"^ First Baptist Church, 
 Seattle, Wash. 
 
 The Rev. Chas. R. Henderson, D.D., 
 Professor in the University of 
 Chicago, 
 
 Chicago, 111. 
 
 The Rev. C. A. Hohhs, D.D., 
 
 Pastor of First Baptist Church, 
 Delavan, Wis. 
 
 The Rev. Edward Holyoke, D.D., 
 
 Pastor of Calvary Baptist 
 Church, 
 
 Providence, R. I. 
 
CHURCH FEDERATION 
 
 The Rev. Wayland Hoyt, D.D,,LL.D., 
 Pastor of Memorial Baptist 
 Church, 
 
 Philadelphia, Pa. 
 
 The Rev, George E. Horr, D.D., 
 
 ProfesBor of Church History, 
 
 Newton Theological Institution, 
 
 Newton Centre, Mass. 
 
 The Rev. Emory W. Hunt, D.D., 
 LL.D., 
 President of Denison University, 
 Granville, Ohio. 
 
 The Rev. Henry M. King, D.D., 
 S.T.D., 
 Pastor of First Baptist Church, 
 Providence, R. I. 
 
 The Rev. W. M. Lawrence, D.D. 
 >tist Ch 
 )range, N. J. 
 
 Pastor of North Baptist Church, 
 Or 
 
 The Rev. Albert G. Lawson, D.D.. 
 Pastor of Clinton Avenue Bap- 
 tist Church, 
 
 Newark, N. J. 
 
 The Rev. Robert Stuart MacArthur, 
 D.D., LL.D., 
 Pastor of Calvary Baptist 
 Church, 
 
 New York. 
 
 The Rev. W. B. Matteson, D.D., 
 Pastor of BaptUt Church, 
 
 Red Bank, N. J. 
 
 The Rev. A. L. Moore, D.D., 
 
 Pastor of Riverside Baptist 
 Church, 
 
 New York. 
 
 The Rev. Henry L. Morehouse, D.D., 
 Corresponding Secretary of the 
 American Baptist Home Mission 
 Society, 
 
 New York. 
 The Rev. Irving B. Mower, 
 
 Secretary of Maine Baptist Mis- 
 sionary Convention, 
 
 Waterville, Me. 
 
 The Rev. J. J. Muir, D.D., 
 
 Pastor of the Temple Baptist 
 Church, 
 
 Washington, D. C 
 
 The Rev. W. G. Partridge. D.D., 
 
 Pastor of the Fourth Avenue 
 Baptist Church, 
 
 Pittsburg, Pa. 
 
 Hon. Henry Kirke Portei-. 
 Member of Congress, 
 
 Pittsburg, Pa. 
 
 The Rev. George E. Rees, D.D., 
 
 Pastor of New Tabernacle Bap- 
 tist Church, 
 
 Philadelphia, Pa. 
 
 The Rev. Rush Rhees, D.D., LL.D., 
 President of the University of 
 Rochester, 
 
 Rochester, N. Y. 
 
 The Rev. Henry M. Sanders. D.D., 
 New York. 
 
 The Rev. Orison C. Sargent, A.M.. 
 General Secretary of New Hamp- 
 shire Baptist Convention, 
 
 Concord, N. H. 
 
 Mr. Edgar O. Silver, 
 
 Orange, N. J. 
 
 The Rev. George :SL Stone. D.D., 
 Pastor of Asylum Hill Baptist 
 Church, 
 
 Hartford, Conn. 
 
 The Rev. H. Allen Tapper, D.D., 
 
 Pastor of Fifteenth Street Bap- 
 tist Church, 
 
 Brooklyn, N. Y. 
 
 The Rev. Kerr Boyce Tupper, D.D., 
 LL.D., 
 Pastor of Madison Avenue Bap- 
 tist Church, 
 
 New York. 
 
 The Rev. B. L. Whitman, D.D., 
 LL.D., 
 Pastor of Fifth Baptist Church, 
 Philadelphia, Pa. 
 
 FREE BAPTISTS. 
 
 Delegates appointed by action of 
 General Conference, 1904. 
 
 The Rev. Alfred Williams Anthony, 
 D.D., 
 
 Professor of New Testament 
 Exegesis and Criticism, Cobb Di- 
 vinity School, Secretary of Maine 
 Interdenominational Commission, 
 Lewiston, Me. 
 
 The Rev. Geo. H. Ball, D.D., 
 
 I*resident Emeritus of Keuka 
 College, Professor of Canonical 
 Literature, and Pastor of the 
 College Church, 
 
 Keuka Park, N. T. 
 
 George Colby Chase, D.D., LL.D.. 
 President of Bates College, 
 
 Lewiston, Me. 
 
 The Rev. John Merrill Davis, Ph.D., 
 D.D., 
 President of Rio Grande College, 
 Rio Grande, Ohio. 
 
 The Rev. Henry M. Ford, D.D., 
 General Field Secretary, 
 
 Hillsdale, Mich. 
 
 The Rev. Rivington D. Lord, D.D., 
 Pastor of First Free Baptist 
 Church, former President of 
 General Conference of Free Bap- 
 tists, 1898-1904. 
 
 Brooklyn, N. Y. 
 
ROLL OF DELEGATES 
 
 649 
 
 Joseph W. Mauck, LL.D., 
 
 President of Hillsdale College, 
 Hillsdale, Mich. 
 
 Hon. Geo. F. Mosher. LL.D., 
 
 Editor of the "Morning Star," 
 former President of General Con- 
 ference of Free Baptists, 1895-98. 
 
 The Rev. Delavan B. Reed. D.D., 
 Dean of the Divinity School, 
 
 Hillsdale, Mich. 
 
 The Rev. Thomas H. Stacey, 
 
 Pastor of Curtiss Memorial 
 Church, 
 
 Concord, N. H. 
 
 Hon. Lindley M. Webl). 
 
 President of General Conference 
 of EYee Baptists, 
 
 Portland, Me. 
 
 SEVENTH DAY BAPTISTS. 
 
 Delegates appointed by the action 
 of the General Conference, held at 
 Shiloh, N. J., August 28, 1905. 
 
 Professor Stephen Babcock. 
 
 New York City. 
 
 Tiie Rev. H. N. Jordan. 
 
 Pastor of Seventh Day Baptist 
 Church, 
 
 Dunellen, N. J. 
 
 The Rev. A. H. Lewis, D.D.. 
 
 Editor of "The Sabbath Recor- 
 der," 
 
 Plalnfleld, N. J. 
 
 The Rev. E. T. Loofboro. 
 
 Pastor of Seventh Day Baptist 
 Church, 
 
 New York City. 
 
 The Rev. George B. Shaw. 
 
 Pastor of Seventh Day Baptist 
 Church, 
 
 Plainfield. N. J. 
 
 "CHRISTIANS." 
 
 Delegates appointed by action of 
 the American Christian Convention. 
 
 The Rev. J. F. Burnett, D.D., 
 
 Secretary of American Christian 
 Convention and Pastor First 
 Christian Church, 
 
 Muncie, Ind. 
 
 Mr. George Albert Chace, 
 
 Fall River, Mass. 
 
 Emmett L. Moffitt, M.A., 
 
 President of Elon College, 
 
 Elon, N. C. 
 
 The Rev. Alva Herman Morrill, D.D., 
 
 Pastor of PMrst Christian Church, 
 
 Laconia, N. H. 
 
 The Rev. L. W. Phillips, 
 
 Vice-President of the American 
 Christian Convention, President 
 New England Christian Conven- 
 tion, 
 
 Franklin, N. H. 
 
 The Rev. Oliver W. Powers, D.D., 
 President of the American Chris- 
 tian Convention and Pastor of 
 the First Christian Church, 
 
 Columbus, Ohio. 
 
 The Rev. W. W. Staley, D.D., 
 
 President of Southern Christian 
 Convention, 
 
 Suffolk, Va. 
 
 The Rev. J. J. Summerbell, D.D., 
 Editor of the "Herald of Gospel 
 Liberty," 
 
 Dayton, Ohio. 
 
 The Rev. Martyn Summerbell. D.D., 
 President of Starkey Seminary, 
 Lakemont, N. Y. 
 
 The Rev. John B. Weston, D.D., 
 President of Christian Biblical 
 Institute, 
 
 Stanfordville, N. Y. 
 
 CONGREGATIONAL. 
 
 Delegates appointed by action of 
 the National Council of the Con- 
 gregational Churches of the United 
 States, Des Moines, Iowa, 1904. 
 
 The Rev. James A. Adams, D.D., 
 Editor of "The Advance," 
 
 Chicago, 111. 
 
 The Rev. Wm. H. Allbright, D.D., 
 Pastor of Pilgrim Congregational 
 Church, 
 
 Dorchester, Mass. 
 
 The Rev. Asher Anderson, D.D., 
 
 Secretary of the National Coun- 
 cil of Congregational Churches 
 in the United States, 
 
 Boston, Mass. 
 
 The Rev. David N. Beach, D.D.. 
 
 President of Bangor Theological 
 Seminary, 
 
 Bangor, Me. 
 
 The Rev. Nehemiah Boynton, D.D., 
 Pastor of Clinton Ave. Congre- 
 gational Church, 
 
 Brooklyn, N. Y. 
 
650 
 
 CHIRCH FEDERATION 
 
 The Rev. Amory H. Bradford, D.D., 
 Pastor of First Congregational 
 Church, 
 
 Montclair, N. J. 
 Former Moderator of the Na- 
 tional Council of Congregational 
 Churches in the United States 
 (1900-1904), President American 
 Missionary Association. 
 
 The Rev. Andrew M. Brodie, D.D., 
 Superintendent of Illinois Con- 
 gregational Home Missionary So- 
 ciety, 
 
 Chicago, 111. 
 
 The Rev. Charles R. Brown. D.D., 
 Pastor of First Congregational 
 Church, 
 
 Oakland, Cal. 
 
 The Rev. Raymond Calkins, 
 
 Pastor of State Street Congrega- 
 tional Church, 
 
 Portland, Me. 
 
 Hon. Samuel B. Capen. LL.D., 
 
 President of the American Board 
 of Commissioners for Foreign 
 
 Boston, Mass. 
 
 The Rev. Wm. V. W. Davis, D.D., 
 Pastor of First Congregational 
 Church, 
 
 Pittsfield, Mass. 
 
 The Rev. Charles Orrin Day, D.D., 
 Bartlett Professor of Practical 
 Theologv and President of the 
 Faculty, Andover Theological 
 Seminary, 
 
 Andover, Mass. 
 
 The Rev. Harry P. Deney. D.D.. 
 Pastor of Church of the Pilgrims, 
 Brooklyn, N. Y. 
 
 The Rev. Albert E. Dunning, D.D.. 
 Editor of "The Congregationalist 
 and Christian "^'"orld," 
 
 Boston, Mass. 
 
 The Rev. Daniel Evans. 
 
 Pastor of North Avenue Congre- 
 gational Church, 
 
 Cambridge, Mass. 
 
 The Rev. Frank K. Foster. 
 
 Pastor of Congregational Church, 
 Olivet, Mich. 
 Mr. H. Clark Ford, 
 
 Cleveland, Ohio. 
 
 The Rev. Henry H. French, D.D.. 
 Pastor of " First Congregational 
 Church, 
 
 Maiden, Mass. 
 
 The Rev. Washingi;on Gladden, D.D., 
 LL.D.. 
 Pastor of First Congregational 
 Church, 
 
 Columbus, Ohio. 
 Moderator of National Council of 
 the Congregational Churches of 
 the United States. 
 
 Eon. James M. W. Eall. 
 
 Newton, Mass. 
 
 The Rev. Edwin N. Hardy, 
 
 Pastor of Bethany Congregation- 
 al Church, 
 
 Quincy, Mass. 
 
 The Rev. George E. Hall. D.D.. 
 
 Pastor of Congregational Church, 
 Dover, N. H. 
 
 The Rev. George Harris. D.D., LL.D., 
 President of Amherst College, 
 
 Amherst, Mass. 
 
 The Rev. Frank W. Hodgdon, 
 
 Pastor of Plymouth Congrega- 
 tional Church. 
 
 Des Moines, Iowa. 
 
 The Rev. Henry Hopkins. D.D.,LL.D, 
 President o'f "Williams College, 
 
 Williamstown, Mass. 
 
 The Rev. Oliver Huckel, D.D.. 
 
 Pastor of Associate Congrega- 
 tional Church, 
 
 Baltimore, Md. 
 
 Mr. Charles A. Hull. 
 
 New York, N. Y. 
 
 The Rev. Joel S. Ives, 
 
 Secretary of the Missionary So- 
 ciety of Connecticut, Registrar 
 of the National Council of Con- 
 gregational Churches in the 
 United States. 
 
 Hartford, Conn. 
 
 The Rev. Charles E. -Jefferson. D.D., 
 
 Pastor of Broadway Tabernacle, 
 
 New York. 
 
 The Rev. H. H. Kelsey. 
 
 Pastor of Fourth Congregational 
 Church, 
 
 Hartford, Conn. 
 
 The Rev. Henry Churchill King. D.D. 
 President " of Oberlin College, 
 Professor of Philosophy and The- 
 ology, 
 
 Oberlin, Ohio. 
 
 The Rev. Charles Luther Kloss. D.D.. 
 Pastor of Central Congregational 
 Church, 
 
 Philadelphia, Pa. 
 
 The Rev. Wm. T. McElveen. Ph.D., 
 Pastor of Shawmut Congrega- 
 tional Church, 
 
 Boston, Mass. 
 
 The Rev. William W. McLane, D.D., 
 Pastor of Plymouth Congrega- 
 tional Church, 
 
 New Haven, Conn. 
 
 The Rev. Georsre Edward Martin, 
 D.D.. 
 Pastor of Kirk Street Congrega- 
 tional Church, 
 
 Lowell, Mass. 
 
ROLL OF DELEGATES 
 
 651 
 
 The Rev. C. H. Merrill. D.D., 
 
 St. Johnsbury, Vt. 
 Secretary of Vermont Missionary 
 Society, 
 
 Cambridge, Mass. 
 
 The Rev. John H. Morley, LL.D., 
 President of Fargo College, 
 
 Fargo, N. D. 
 
 The R«v. Stephen B. L. Penrose, 
 D.D.. 
 
 President of "Whitman College, 
 Walla Walla, Wash. 
 
 The Rev. Alfred Tyler Perry, D.D., 
 President of Marietta College, 
 
 Marietta, Ohio. 
 
 The Rev, Dwight Mallory Pratt, 
 D.D., 
 Pastor of Walnut Hills Congre- 
 gational Church, 
 
 Cincinnati, O. 
 
 The Rev. Edward Tallmadge Root, 
 Secretary of Rhode Island Fed- 
 eration of Churches, 
 
 Providence, R. I. 
 
 The Rev. Frank K. Sanders, D.D., 
 Secretary of Congregational Sun- 
 day School and Publication So- 
 ciety, 
 
 Boston, Mass. 
 
 The Rev. E. B. Sanford. D.D., 
 
 General Secretarj- of the Nation- 
 al Federation of Churches and 
 Christian Workers, 
 
 New York. 
 
 The Rev. Willard Scott, D.D., 
 
 Pastor of Piedmont Congrega- 
 tional Church, 
 
 Worcester, Mass. 
 President of the Congregational 
 Sunday School and Publishing 
 Society. 
 
 The Rev. William F. Slocum, D.D. 
 LL.D.. 
 President of Colorado College, 
 Head Professor of Philosophy, 
 
 Colorado Springs, Col. 
 
 Mr. William H. Strong, 
 
 Detroit, Mich. 
 
 The Rev. Ward Taylor Sutherland, 
 D.D., 
 
 Pastor of Congregational Church, 
 Wellsville, N. Y. 
 
 The Rev. Reuen Thomas, D.D., 
 
 Pastor of Harvard Congregation- 
 al Church, 
 
 Brookline, Mass. 
 
 The Rev. William Hayes Ward, D.D., 
 LL.D., 
 Chairman of Committee on Fed- 
 eration, Comity and Unity of the 
 National Council, Editor of "The 
 Independent," New York. 
 
 Newark, N. J. 
 
 Dr. Lucien C. Warner, LL.D., 
 
 New York. 
 
 DISCIPLES OF CHRIST. 
 
 The Rev. Edward Scribner Ames, 
 Ph.D., 
 Pastor of Hyde Park Church of 
 the Disciples of Christ, 
 
 Chicago, 111. 
 Instructor of Philosophy in the 
 University of Chicago. 
 
 President Barton 0. Aylesworth, 
 
 Fort Collins, Colo. 
 
 The Rev. Levi G. Batman, 
 
 Pastor of First Christian Church, 
 Philadelphia, Pa. 
 
 The Rev. Minor Lee Bates, 
 
 Pastor of First Church of Christ, 
 East Orange, N. J. 
 
 The Rev. S. H. Bartlett, 
 
 Corresponding Secretary Ohio 
 Christian Missionary Society. 
 
 Cleveland, Ohio. 
 
 The Rev. Hill McClelland Bell. LL.D. 
 President of Drake University, 
 Des Moines, Iowa. 
 
 Mr. Robert Christie, 
 
 New York. 
 
 The Rev. Thomas E. Cramblet, 
 President of Bethany College, 
 
 Bethany, W. Va. 
 
 The Rev. B. S. Ferral, 
 
 Pastor of Jefferson Street Church 
 of Christ, 
 
 Buffalo, N. Y. 
 
 The Rev. J. H. Garrison, LL.D., 
 
 Editor of "Christian Evangelist," 
 St. Louis, Mo. 
 
 The Rev. J. L. Garvin, 
 
 New York. 
 
 The Rev. M. E. Harlan, 
 
 Pastor of First Church of Christ, 
 Brooklyn, N. Y. 
 
 Mr. S. M. Hunt, 
 
 Springfield, Mass. 
 
 The Rev. H. C. Kendrick, 
 
 Pastor of First Christian Church, 
 Hagerstown, Md. 
 
 The Rev. Frederick D. Kershner, 
 
 Martinsburg, W. Va. 
 
652 
 
 CHURCH FEDERATION 
 
 Edward H. Long (M.D.) , 
 
 President of New York Stat* 
 Christian Missionary Society. 
 
 Buffalo, N. Y. 
 
 The Rev. Wm. Ross Lloyd, 
 
 Pastor of First Christian Church, 
 Bloomington, 111. 
 
 The Rev. James P. Lichtenberger, 
 Pastor of Lenox Avenue Union 
 Church, of the Disciples of Christ, 
 New York. 
 
 The Rev. J. E. Lynn, 
 
 Central Christian Church, 
 
 Warren, Ohio. 
 
 The Rev. L. J. Marshall, 
 
 Pastor of First Church of Christ, 
 Independence, Mo. 
 
 The Rev. R. Moflfet, 
 
 Cleveland, Ohio. 
 
 President W. T. Moore, 
 Christian College, 
 
 Columbia, Mo. 
 
 Hon. Willard H. Olmsted, 
 
 The Rev. Phil A. Parsons, 
 
 Pastor of Christian Church, 
 
 Plainfield, N. J. 
 
 The Rev. Frederick D. Power, LL.D., 
 Pastor of Vermont Avenue Chris- 
 tian Church, 
 
 Washington, D. C. 
 
 The Rev. G. A. Reinl, 
 
 Pastor of Christian Church, 
 
 Springiield, Mass. 
 
 The Rev. C. C. Rowlinson, 
 
 President of Hiram College, 
 
 Hiram, Ohio. 
 
 The Rev. E. C. Sanderson, D.D., 
 
 EJugene, Oregon. 
 
 The Rev. W. D. Ryan, 
 
 Syracuse, N. Y. 
 
 Mr. R. E. Steed, 
 
 Norfolk, Va. 
 
 The Rev. E. Jay Teagarden, 
 Pastor of Christian Church, 
 
 Danbury, Conn. 
 
 The Rev. Geo. B. Townsend, 
 
 Pastor of First Church of Christ, 
 Troy, N. Y. 
 
 The Rev. J. M. Van Horn, LL.D,, 
 Pastor First Church of Christ, 
 Worcester, Mass. 
 
 The Rev. C. C. Wait, 
 
 Upper Troy, N. T. 
 
 The Rev. A. L. Ward, 
 
 Roxbury, Boston, Mass. 
 
 The Rev. Herbert L. Willett, Ph.D., 
 Assistant Professor of Semitic 
 Languages and Literatures, and 
 Dean of the Disciples' Divinity 
 House, the University of Chicago. 
 Cliicago, 111. 
 
 The Rev. S. T. Willis, 
 
 Pastor of Second Church of 
 Christ, 
 
 New York. 
 
 The Rev. W. J. Wright, 
 
 Superintendent, Standing Com- 
 mittee on Evangelism, 
 
 Cincinnati, Ohio. 
 
 The Rev. C. A. Young, 
 
 Editor of "The Christian Cen- 
 tury," 
 
 Chicago, III. 
 
 EVANGELICAL ASSOCIATION. 
 
 The Rev. Bishop Thomas Bowman, 
 D.D., 
 Senior Bishop of the Evangelical 
 Association, 
 
 Reading, Pa. 
 
 The Rev. Sylvester C. Breyfogel, 
 D.D., 
 Bishop of the Evangelical Asso- 
 ciation, 
 
 Reading, Pa. 
 
 The Rev. William L. Bollman, 
 
 Pastor of Salem Evangelical 
 Church, 
 
 Reading, Pa. 
 
 The Rev. P. Theo. Beck, 
 
 Presiding Elder of New Yot* 
 
 District, _ 
 
 Brooklyn, N. T. 
 
 The Rev. Charles D. Dreher, 
 
 Presiding Elder of the Reading 
 District, East Pennsylvania Con- 
 ference of the Evangelical Asso- 
 ciation, 
 
 Reading, Pa. 
 
 The Rev. Henry Guelich, 
 
 Presiding Elder of Philadelphia 
 District, 
 
 Philadelphia. 
 
 The Rev. G. Heinmiller, 
 
 Editor of "Der Christliche Bot- 
 schafter," 
 
 Cleveland, Ohio. 
 
 The Rev. William Horn, D.D., 
 
 Bishop of the Evangelical Asso- 
 ciation, 
 
 Cleveland, Ohio. 
 
 The Rev. A. Krecker, 
 
 Pastor of Ebenezer Evangelical 
 Church, „ 
 
 AUentown, Pa. 
 
ROLL OF DELEGATES 
 
 The Rev. Judson H. Lamb, 
 
 Publishing Agent of Evangelical 
 Association, 
 
 Cleveland, Ohio. 
 
 The Rev. H. C. Lilly, 
 
 Pastor of Cherry Street Church 
 of the Evangelical Association, 
 
 Norristown, Pa. 
 
 The Rev. A. D. Pfost, 
 
 P.astor of Flushing Avenue Evan- 
 gelical Church, 
 
 Brooklyn, N. T. 
 
 The Rev. Charles Philipbar, 
 
 Pastor of Fifty-fifth Street 
 Church, 
 
 New York. 
 
 The Rev. Samuel P. Sprang, D.D., 
 Editor of the "Evangelical Mes- 
 senger," 
 
 Cleveland, Ohio. 
 
 The Rev. Thomas L. Wentz, 
 
 Presiding Elder of the Allentown 
 District, East Pennsylvania Con- 
 ference of the Evangelical Asso- 
 ciation, 
 
 Allentown, Pa. 
 
 EVANGELICAL CHURCH "Evan- 
 gelische Kirche," better knoion in 
 America by the name "GERMAN 
 EVANGELICAL SYNOD OF 
 NORTH AMERICA." 
 
 Delegates appointed at the Gen- 
 eral Synod, at Rochester, N. Y., Sep- 
 tember 22, 1905. 
 
 The Rev. John Baltzer, D.D., 
 Pastor of Zion Evangelical 
 Church, 
 
 St. Liouis, Mo. 
 
 The Rev. Th. Bode, 
 
 Pastor of St. Peter Evangelical 
 Church, 
 
 Buffalo, N. T. 
 
 The Rev. P. A. Menzel, 
 
 Pastor of Concordia Evangelical 
 Church, 
 
 Washington, D. C. 
 
 The Rev. Henry Noehren, 
 
 Pastor of Zion Evangelical 
 Church, 
 
 New York City. 
 
 The Rev. W. Schaefer, 
 
 Pastor of St. Peter Evangelical 
 Church, 
 
 Allegheny, Pa. 
 
 SOCIETY OF FRIENDS. 
 
 Professor George A. Barton, Ph.D., 
 Bryn Mawr College, 
 
 Bryn Mawr, Pa. 
 
 Mr. Lewis Lyndon Hobbs, 
 
 Presiding Clerk of the North 
 Carolina Yearly Meeting. 
 
 Professor Rufus M. Jones, 
 Haverford College, 
 
 Haverford, Pa. 
 
 President Robert L. Kelley, 
 
 President of Earlham College, 
 
 Barlham, Ind. 
 
 Mr. John G. Thomas. 
 
 Mr. James Wood, 
 
 President of New York Yearly 
 Meeting of the Religious Society 
 of Friends, 
 
 Mt. Kisco, N. Y. 
 
 LUTHERAN CHURCH. 
 
 Delegates appointed by the action 
 of the General Synod at their annual 
 meeting, 1905. 
 
 The Rev. Charles S. Albert, D.D., 
 Editor of the Periodicals of the 
 Lutheran Publication Board, 
 
 Philadelphia, Pa. 
 
 The Rev. W. M. Baum, D.D., 
 
 Pastor of St. Mark's Church, 
 
 Canajoharie, N. Y. 
 
 The Rev. David H. Bauslin, D.D., 
 President of the General Synod 
 of the Lutheran Church, and 
 Professor in the Theological De- 
 partment, Wittenberg College, 
 
 Springfield, Ohio. 
 
 Mr. H. A. Bade, 
 
 Brooklyn, N. Y. 
 
 The Rev. E. K. Bell, D.D., 
 
 Pastor of the First Lutheran 
 Church, 
 
 Baltimore, Md. 
 
 The Rev. W. H. Dunbar, D.D., 
 Pastor of St. Mark's Church, 
 
 Baltimore, Md. 
 
 The Rev. E. H. Delk, D.D., 
 
 Pastor of St. Matthew's Church, 
 Philadelphia, Pa. 
 
 Mr. E. F. Eilert, 
 
 New York. 
 
 The Rev. Harlan K. Fenner, D.D., 
 Pastor of the Second Lutheran 
 Church, 
 
 Louisville, Ky. 
 
 The Rev. W. S. Freas, D.D., 
 
 Assistant Pastor in the Deaconess 
 Motherhouse, 
 
 Baltimore, Md. 
 
 Mr. James Fellows, 
 
 New York. 
 
654 
 
 CHURCH FEDERATION 
 
 The Hon. C. N. Oaumer, 
 
 Mansfield, Ohio. 
 
 The Rev. D. M. Gilbert, D.D., 
 Pastor of Zion Church, 
 
 Harrisburg, Pa. 
 
 The Rev. F. W. Gotwald, 
 
 Secretary of the Board of Edu- 
 cation, 
 
 York, Pa. 
 
 The Hon. Peter S. Grosscup, 
 
 Judge of the United States Cir- 
 cuit Court, 
 
 Chicago, 111. 
 
 The Rev. C. W. Heisler, D.D., 
 
 Pastor of the First Lutheran 
 Church, 
 
 Albany, N. Y. 
 
 Mr. ./, Walter Hay, 
 
 Allegheny, Pa. 
 
 F. A. Hartranft, Esq., 
 
 Philadelphia, Pa. 
 
 The Hon. John Hubner, 
 
 Baltimore, Md. 
 
 The Rev. J. C. Kauffman, D.D., 
 Pastor of Grace Church, 
 
 Monroe, Wis. 
 
 The Rev. F. H. Knubel, 
 
 Pastor of the Church of the 
 
 Atonement, Edgecombe Avenue, 
 
 New York. 
 
 Mr. C. A. Kunkel, 
 
 Harrisburg, Pa. 
 
 The Hon. Horace Lehr, 
 Mayor, 
 
 Easton, Pa. 
 
 E. S. Luckenbach, Esq., 
 
 Hudson, N. Y. 
 
 Mr. William J. Miller, 
 
 Philadelphia, Pa. 
 
 The Rev. W. E. Parson, D.D.. 
 
 Pastor of the Church of the Re- 
 formation, 
 
 Washington, D. C. 
 
 The Rev. J. B. Remensnyder, D.D., 
 
 Pastor of St. James' Church, 900 
 Madison Avenue, 
 
 New York. 
 
 Mr. I. S. Runyon, 
 
 New York. 
 
 The Rev. W. E. Stahler. D.D., 
 Pastor of Zion Church, 
 
 Lebanon, Pa. 
 
 The Rev. J. A. Sinqmaster, D.D., 
 President of the General Theo- 
 logical Seminary, 
 
 Gettysburg, Pa. 
 
 Mr. T. B. Stork, 
 
 Philadelphia, Pa. 
 W. C. Stoever, Esq., 
 
 President of the Luther League 
 of America, 
 
 Philadelphia, Pa, 
 Mr. J. G. C. Taddiken, 
 
 New York City. 
 Mr, Charles Unangst, 
 
 New York City. 
 The Rev. M. H. Valentine. D.D 
 Editor of "The Lutheran 6b- 
 
 Philadelphla, Pa. 
 
 The Rev. George U. Wenner, D.D, 
 Pastor of Christ Church, Presi- 
 aent of the Synod of New York 
 and New Jersey, 
 
 New York. 
 The Rev. J. J. Young, D.D., 
 
 Pastor of St. John's Church, 
 
 New York City. 
 
 jviennonite church. 
 
 Delegates appointed by the Gen- 
 eral Conference held in Berne, Ind., 
 November, 1905. 
 
 The Rev. A. B. Shelly, 
 
 Quakertown, Pa. 
 
 The Rev. A. S. Shelly, 
 
 Bally, Pa. 
 
 METHODIST EPISCOPAL 
 CHURCH. 
 
 Delegates appointed by action of 
 the General Conference held at Los 
 Angeles, California, May, 1904. 
 
 The Rev. Bishop Edward G. An- 
 drews, D.D., LL.D., 
 
 ■^'^^?P^J'* ,"^e Methodist Epis- 
 copal Church, ^ 
 
 Brooklyn, N. Y. 
 
 The Rev. C. E. Bacon, D.D.. 
 
 Presiding Elder Indianapolis Dis- 
 trict, Indiana Conference, 
 
 Indianapolis, Ind. 
 
 Mr. Horace Benton, 
 
 Cleveland, Ohio. 
 
 The Rev. J. W. E. Bowen. PhD 
 D.D., 
 
 Professor of Historical Theology 
 in Gammon Theological Semi- 
 nary. Secretary of Stewart Mis- 
 sionary Foundation for Africa. 
 Editor of -The Voice of the 
 
 Atlanta, Ga. 
 
ROLL OF DELEGATES 
 
 655 
 
 Mr. Samuel \V. Bo\vne. 
 
 President of the New York City 
 Church Extension and Mission- 
 ary Society of the Methodist 
 Episcopal Church, 
 
 New York. 
 
 The Rev. George H. Bridarman, D.D. 
 LL.D.. 
 President of Hamline University, 
 Hamline, Minn. 
 
 The Rev. Frank M. Bristol, D.D., 
 Pastor of Metropolitan Memorial 
 Methodist Episcopal Church, 
 
 Washington, D. C. 
 
 Mr. A. B. Browne, 
 
 President of the Methodist Union 
 of the District of Columbia, 
 
 Washington, D. C. 
 
 The Rev. James M. Bucklev. D.D.. 
 LL.D., 
 
 Editor of "The Christian Ad- 
 vocate," 
 
 New York. 
 
 The Rev. Henry A. Buttz, D.D., 
 
 President of Drew Theological 
 
 Seminary, 
 
 Madison, N. J. 
 
 The Rev. Bishop Earl Cranston, 
 D.D., LL.D., 
 Bishop of the Methodist Epis- 
 copal Church, 
 
 Washington, D. C. 
 
 Mr. Hanford Crawford, 
 
 St. Louis, Mo. 
 
 The Rev. S. M. Dick, D.D., 
 
 Pastor of Trinity Methodist Epis- 
 copal Church, 
 
 Worcester, Mass. 
 
 Samuel Dickie, LL.D., 
 
 President of Albion College. 
 
 Albion, Mich. 
 
 The Rev. George P. Eckman. D.D., 
 Pastor of St. Paul's Methodist 
 Episcopal Church, 
 
 New York. 
 
 The Rev. George Elliott, D.D., 
 
 Pastor of Central Methodist Epis- 
 copal Church, 
 
 Detroit, Mich. 
 
 The Rev. Bishop Cyrus D. Foss, 
 D.D., LL.D., 
 Bishop of the Methodist Epis- 
 copal Church, 
 
 Philadelphia. Pa. 
 
 The Rev. Bishop Chas. H. Fowler, 
 D.D., LL.D.. 
 
 Bishop of the Methodist Epis- 
 copal Church, 
 
 New York. 
 
 The Rev. Luther Freeman, D.D., 
 
 Pastor of First Methodist Epis- 
 copal Church, 
 
 Chattanooga, Tenn. 
 
 The Rev. .John Galbraith, Ph.D., 
 
 Presiding Elder, Boston District 
 New England Conference, 
 
 Boston, Mass. 
 
 The Rev. Levi Gilbert, D.D., LL.D., 
 
 Editor of the "Western Cliris- 
 tian Advocate," 
 
 Cincinnati, Ohio. 
 
 The Rev. Charles L. Goodell, D.D., 
 Pastor of Calvary Methodist 
 Episcopal Church, 
 
 New York. 
 
 The Rev. Bishop Daniel A. Goodsell, 
 D.D., LL.D., 
 Bishop of the Methodist Epis- 
 copal Church, 
 
 Brookline, Mass. 
 
 The Rev. John Franklin Gaucher 
 LL.D., 
 President of the Woman's Col- 
 lege of Baltimore, 
 
 Baltimore, Md. 
 
 Mr. C. H. Harding, 
 
 Philadelphia, Pa. 
 
 The R.-v. William Ingraham Haven, 
 
 Secretary of the American Bible 
 Society, 
 
 New York. 
 H. C. M. Ingraham, LL.D., 
 
 Brooklyn, N. Y. 
 The Rev. Geo. W. Izer, D.D., 
 
 Pastor of Calvary Methodist 
 Episcopal Church, 
 
 Philadelphia, Pa. 
 
 The Rev. William V. Kelley, DD 
 L.H.D., ^ ' ■' 
 
 Editor of the "Methodist Re- 
 view," 
 
 New York. 
 
 The Rev. James M. King, D D 
 LL.D., 
 
 Corresponding Secretary of the 
 Board of Church Extension of the 
 Methodist Episcopal Church, 
 
 Philadelphia, Pa. 
 
 The Rev. Adna B. Leonard, D D 
 LL.D.. 
 
 Corresponding Secretary of the 
 Missionary Society of the Metho- 
 dist Episcopal Church, 
 
 New York. 
 
 The Rev. Wallace MacMullen, D.D., 
 Pastor of Madison Avenue Meth- 
 odist Episcopal Church, 
 
 New York. 
 
656 
 
 CHURCH FEDERATION 
 
 The Rev. Charles M. Melden, D.D., 
 Pastor of Matthewson Street 
 Methodist Episcopal Church, 
 
 Providence, R. I. 
 
 The Rev. Charles Bayard Mitchell, 
 D.D., 
 Pastor of First Methodist Epis- 
 copal Church, 
 
 Cleveland, Ohio. 
 
 Mr. John R. ]\Iott, 
 
 Secretary of the Foreign Depart- 
 ment, International Committee 
 Young Men's Christian Associa- 
 
 "°"- New York. 
 
 The Rev. W. L. S. Murray, D.D., 
 Pastor of St. Paul's Methodist 
 Episcopal Church, 
 ^ ^ Wilmington, Del. 
 
 The Rev. Frank Mason North, D.D., 
 Corresponding Secretary of the 
 National City Evangelization 
 Union of the Methodist Episcopal 
 
 ^^"^'=^' New York. 
 
 The Rev. Paul Bradford Raymond, 
 D.D., LL.D., 
 President of Wesleyan University, 
 Middletown, Conn. 
 
 The Rev. George Edward Reed, D.D., 
 LL.D., 
 President of Dickinson College, 
 Carlisle, Pa. 
 
 The Rev. Charles Reuss, 
 
 Pastor of Blinn Memorial Ger- 
 man Methodist Episcopal Church, 
 New York. 
 
 The Rev. Charles F. Rice, D.D., 
 
 Presiding Elder, Cambridge Dis- 
 trict, New England Conference, 
 Newton, Mass. 
 
 Henry Wade Rogers, LL.D., 
 
 Dean of the Law School of Tale 
 University, ^ ^ 
 
 New Haven, Conn. 
 
 The Rev. Charles W. Smith, D.D., 
 LL.D., 
 
 Editor of the "Pittsburg Chris- 
 tian Advocate," 
 
 Pittsburg, Pa. 
 
 The Rev. Bishop Henry Spellmeyer, 
 D.D., LL.D., 
 
 Bishop of the Methodist Epis- 
 copal Church, . 
 
 Cincinnati, Ohio. 
 
 The Rev. Claudius B. Spencer, D.D., 
 Litt.D., LL.D., 
 Editor of the "Central Christian 
 Advocate," 
 
 Kansas City, Mo. 
 
 The Rev. C. F. Thornblade, 
 
 Presiding Elder, New York Dis- 
 trict, Eastern Swedish Confer- 
 ence, ,, ^ , 
 New York. 
 
 The Rev. Ezra Squier Tipple, D.D., 
 Professor of Practical Theology, 
 Drew Theological Seminary, 
 
 Madison, N. J. 
 
 The Rev. S. W. Trousdale, D.D., 
 Presiding Elder, Madison District, 
 West Wisconsin Conference, 
 
 Madison, Wis. 
 
 The Rev. Bishop John H. Vincent, 
 D.D., LL.D., 
 Bishop of the Methodist Epis- 
 copal Church, , ^ 
 Indianapohs, Ind. 
 
 The Rev. George B. Wight. D.D., 
 Commissioner of Charities, State 
 of New Jersey, , , 
 
 Trenton, N. J. 
 
 METHODIST EPISCOPAL 
 CHITRCH, SOUTH. 
 
 Delegates appointed by action of 
 General Conference held in Dallas, 
 Texas, May, 1902. 
 
 The Rev. Wm. N. Ainsworth, D.D., 
 Pastor of Mulberry Street M. E. 
 Church, South, ^ 
 
 Macon, Ga. 
 
 The Rev. A. L. Andrews, 
 
 Pastor of M. E. Church, South, 
 Selma, Ala. 
 
 The Rev. W. F. Andrews, A.M., 
 Pastor of First M. E. Church, 
 South, , , 
 
 Little Rock, Ark. 
 
 The Rev. James Atkins, D.D., 
 
 Sunday School Editor, Methodist 
 Episcopal Church, South, 
 
 Nashville, Tenn. 
 
 The Rev. C. M. Bishop, D.D., 
 
 Pastor of M. E. Church, South, 
 Columbia, Mo. 
 
 The Rev. Waller E. Bc^s. 
 
 Pastor of First M. B. Church, 
 South, 
 
 Shreveport, La. 
 
 Mr. Robert Emory Blackwell, LL.D., 
 President of Randolph-Macon 
 College, 
 
 Ashland, Va. 
 
 The Rev. E. B. Chappell, D.D., 
 
 Pastor of McKendree M. E. 
 Church. South. 
 
 Nashville, Tenn. 
 
ROLL OF DELEGATES 
 
 657 
 
 The Rev. Rufus A. Child, D.D., 
 
 Financial Agent. Wofford College, 
 Spartanburg, S. C. 
 
 The Rev. W. Asbury Christian, 
 
 Petersburg, Va. 
 
 The Rev. Jno. R. Deering, D.D., 
 
 Presiding Elder. Maysville Dis- 
 trict, Kentucky Conference, M. E. 
 Church, South, 
 
 Lexington, Ky. 
 
 The Rev. Charles E. Dowman, D.D., 
 Pastor of First M. E. Church, 
 South, 
 
 Atlanta, Ga. 
 
 Mr. B. N. Duke, 
 
 Durham, N. C. 
 
 The Rev. J. S. French, 
 
 Pastor Centenary M. E. Church, 
 South, 
 
 Chattanooga, Tenn. 
 
 The Rev. 8. Fisher, 
 
 President Coronal Institute, 
 
 San Marcos, Texas. 
 
 The Rev. Bishop C. B. Galloway, 
 D.D., LL.D., 
 Bishop of the Methodist Epis- 
 copal Church, South, 
 
 Jackson, Miss. 
 
 The Rev. Bishop Eugene R. Hendrix, 
 D.D., LL.D., 
 
 Bishop of the Methodist Epis- 
 copal Church, South, 
 
 Kansas City, Mo. 
 
 The Rev. Thomas N. Ivey, D.D., 
 Editor of "Raleigh Christian Ad- 
 vocate," „ 
 Raleigh, N. C. 
 
 The Rev. S. S. Keener, D.D,, 
 
 Jackson, La. 
 
 The Rev. John C. Kilgo. D.D., 
 President of Trinity College, 
 
 Durham, N. C. 
 
 J. H. Kirkland, Ph.D., LL.D., 
 
 Chancellor of Vanderbilt Univers- 
 ity, 
 
 Nashville, Tenn. 
 
 The Rev. Percy R. Knickerbocker, 
 Pastor of Grace M. E. Church, 
 South, 
 
 Dallas, Texas. 
 
 The Rev. A. J. Lamar, D.D., 
 
 One of the Book Agents of the 
 Methodist Episcopal Church, 
 South, 
 
 Nashville, Tenn. 
 
 The Rev. W. R. Lambuth, D.D., 
 
 Nashville, Tenn. 
 
 The Rev. J. H. McCoy, 
 
 Pastor Five Points M. E. Church, 
 South, 
 
 Birmingham, Ala, 
 
 The Rev. Oeorge McGlumphy, Ph.D., 
 
 Pastor of M. E. Church, South, 
 
 Dardanelle, Ark. 
 
 The Rev. W. F. McMurry, D.D., 
 
 PEistor of Centenary M. B. 
 Church, South, 
 
 St. Louis, Mo. 
 
 The Rev. E. O. B. Mann, 
 
 Presiding Elder M. E. Church, 
 South, Lexington District, Ken- 
 tucky Conference, 
 
 Lexington, Ky. 
 
 The Rev. James C. Morris, D.D., 
 President of Central College, 
 
 Fayette, Mo. 
 
 The Rev. W. B. Murrah, D.D., 
 President of Millsap College, 
 
 Jackson, Miss. 
 
 The Rev. W. L. Nelms, D.D., 
 
 Pastor of M. E. Church, South, 
 Georgetown, Texas. 
 
 The Rev. W. B. Palmore, D.D., 
 
 Editor of the "St. Louis Chris- 
 tian Advocate" of the M. B. 
 Church, South. 
 
 St. Louis, Mo. 
 
 The Rev. Ira S. Patterson, 
 
 Presiding Elder, Tampa District, 
 Florida Conference, M. E. 
 Church, South, 
 
 Dade City. Fla. 
 
 The Rev. E. H. Pearce, D.D., 
 
 Pastor of M. E. Church, South, 
 Danville, Ky. 
 
 The Rev. W. K. Finer, 
 
 Pastor of M. E. Church, South, 
 Oklahoma City, Okla. 
 
 The Rev. Thos. N. Potts, D.D.. 
 
 Pastor of Trinity M. B. Church, 
 South, 
 
 Salisbury, Md. 
 
 The Rev. Edwin P. Ryland, 
 
 Pastor of Trinity 'm. E. Church, 
 South, 
 
 Los Angeles, Cal. 
 
 P. E. Saunders, Ph.D., 
 
 Oxford, Miss. 
 
 The Rev. Geo. S. Sexton, 
 
 Pastor of Central M. E. Church, 
 South. 
 
 Galveston, Texas. 
 
 Henry Nelson Snyder, Litt.D., LL.D., 
 
 President of WofCord College, 
 
 Spartanburg, S. C. 
 
658 
 
 CHURCH FEDERATION 
 
 The Rev. John D. Simpson, D.D., 
 
 Presiding Elder, Florence Dis- 
 trict, N. Alabama Conference, M. 
 E. Church, South, 
 
 Florence, Ala. 
 
 W. W. Smith, LL.D., 
 
 President of Randolph-Macon 
 Woman's College, 
 
 Lynchburg, Va. 
 
 The Rev. E. M. Sweet, Jr., 
 
 La-wton, Oklahoma. 
 
 The Rev. .Tno. J. Tigert, D.D., LL.D.. 
 Book Editor and Editor of the 
 "Methodist Quarterly Review," 
 Secretary of the General Con- 
 ference of the M. E. Church, 
 South, 
 
 Nashville, Tenn. 
 
 The Rev. T. S. Wade, D.D., 
 
 Editor of the "Western Virginia 
 Methodist Advocate," 
 
 Barboursville, W. Va. 
 
 The Rev. Fletcher Walton, 
 
 Pastor of First M. E. Church, 
 South, 
 
 La Grange, Ga. 
 
 The Rev. Richard G. Waterhouse, 
 D.D., 
 President of Emory and Henry 
 College, 
 
 Emory, Va. 
 
 The Rev. A. F. Watkins. D.D.. 
 
 Presiding Elder of the Jackson 
 District, Mississippi Conference, 
 M. E. Church, South, 
 
 Jackson, Miss. 
 
 The Rev. Bishop A. W. Wilson, D.D.. 
 
 Bishop of the Methodist Epis- 
 copal Church, South, 
 
 Baltimore, Md. 
 
 The Rev. G. B. Winton, D.D., 
 
 Editor of "The Christian Advo- 
 cate." 
 
 Nashville, Tenn. 
 
 Ihe Rev. Bishop James A. Handy, 
 D.D., 
 Bishop of African Methodist 
 Episcopal Church, 
 
 Baltimore, Md. 
 
 The Rev. T. Wellington Henderson, 
 D.D., 
 Pastor of Bethel African Metho- 
 dist Episcopal Church, 
 
 New York. 
 
 The Rev. John Hurst, D.D., 
 
 Pastor of Waters African Metho- 
 dist Episcopal Church, 
 
 Baltimore, Md. 
 
 The Rev. J. Albert Johnson, D.D., 
 Pastor of St. John's Church, 
 
 Baltimore, Md. 
 
 Prof. H. T. Kealing, Ph.D.. 
 
 Editor of "African Methodist 
 Episcopal Review," _^ 
 
 Philadelphia, Pa. 
 
 The Rev. Edward W. Lampton, D.D., 
 Financial Secretary of African 
 Methodist Episcopal Church. 
 
 Washington, D. C. 
 
 The Rev. Bishop Benjamin F. Lee, 
 D.D., 
 Bishop of African Methodist 
 Episcopal Church, 
 
 Wilberforce, Ohio. 
 
 The Rev. J. 8. Lee, D.D., 
 
 Pastor of Trinity African Metho- 
 dist Episcopal Church, 
 
 Pittsburg, Pa. 
 
 The Rev. I. W. L. Roundtree, 
 
 Presiding Elder of New Jersey 
 Conference, 
 
 Trenton, N. J. 
 
 The Rev. J. M. Towmend. D.D., 
 
 Pittsburg, Pa. 
 
 The Rev. S. Timothy Tice. D.D., 
 Presiding Elder in New York 
 Conference, _ 
 
 Brooklyn, N. T. 
 
 AFRICAN METHODIST EPISCO- 
 PAL CHURCH. 
 
 Delegates appointed by action of 
 General Conference, Chicago, 1904. 
 
 The Rev. Bishop W. B. Derrick, 
 D.D.. LL.D., 
 
 Bishop of African Methodist 
 Episcopal Church, 
 
 New York. 
 
 Professor H. T. Arnett, 
 
 St. Louis, Mo. 
 
 The Rev. Wesley J. Gaines. D.D., 
 Bishop of African Methodist Epis- 
 copal Church, 
 
 Atlanta, Ga. 
 
 AFRICAN METHODIST EPISCO- 
 PAL ZION CHLTICH. 
 
 The Rev. Bishop John W. Alstock, 
 D.D., 
 Bishop of the African Methodist 
 Episcopal Zion Church. 
 
 Montgomery, Ala. 
 
 The Rev. G. L. Blackwell, D.D., 
 General Secretary, _ 
 
 Philadelphia, Pa. 
 
 The Rev. Bishop J. S. Caldwell, 
 D.D., 
 Bishop of the African Methodist 
 Episcopal Zion Church, _ 
 
 Philadelphia. Pa. 
 
ROLL OF DELEGATES 
 
 The Rev. Sylvester L. Carrothers, 
 
 D.D., 
 
 jPastor of Galbraith African 
 
 Methodist Episcopal Zion Church, 
 
 Washington, D. C. 
 
 The Rev. G. C. Clement, D.D., 
 Editor "Star of Zion," 
 
 Charlotte, N. C. 
 
 The Rev. Bishop George Wvlie Clin- 
 ton, D.D., 
 Bishop of the African Methodist 
 Episcopal Zion Church, Chair- 
 man of Church Extension Gen- 
 eral Committee, 
 
 Charlotte, N. C. 
 
 The Rev. C. D. Hazel, D.D.. 
 
 Atlantic City, N. J. 
 
 The Rev. Bishop J. W. Hood, D.D. 
 LL.D., 
 
 Bishop of the African Methodist 
 Episcopal Zion Church, 
 
 Fayetteville, N. C. 
 
 The Rev. F. M. Jacobs. D.D., 
 
 Pastor of Fleet Street African 
 
 Methodist Episcopal Zion Church, 
 
 Brooklyn, N. Y. 
 
 The Rev. E. D. W. Jones, D.D., 
 
 Pastor of Walters African Meth- 
 odist Episcopal Zion Church, 
 
 Chicago, 111. 
 
 The Rev. J. Francis Lee, A.jVI., 
 
 Pastor of Metropolitan African 
 
 Methodist Episcopal Zion Church, 
 
 Norfolk, Va. 
 
 The Rev. R. A. Morrisey, D.D.. 
 
 Pastor of Wesley African Meth- 
 odist Episcopal Zion Church, 
 
 Philadelphia, Pa. 
 
 The Rev. Bishop J. W. Smith. D.D.. 
 Bishop of the African Methodist 
 Episcopal Zion Church, 
 
 Washington, D. C. 
 
 The Rev. Bishop A. Walters. D.D., 
 Bishop of the African Methodist 
 Episcopal Zion Church, 
 
 Jersey City, N. J. 
 
 The Rev. B. F. Wheeler. D.D., 
 Pastor of State Street Church, 
 
 Mobile, Ala. 
 
 PRIMITIVE METHODIST 
 CHURCH. 
 
 The Rev. W. H. Yarrow, D.D.. 
 
 Pastor of Primitive Methodist 
 Church, 
 
 Fall River, Mass. 
 
 The Rev. John Bath, 
 
 Pastor of Primitive Methodist 
 Church, 
 
 Priceburg, Pa. 
 
 METHODIST PROTESTANT. 
 
 Delegates appointed by action of 
 General Conference, 1904. 
 
 The Hon. W. C. Adamson, M.C., 
 
 Carrollton, Ga. 
 
 The Rev. B. W. Anthony, D.D., 
 
 Adrian, Mich. 
 
 The Rev. M. L. Jennings, D.D., 
 
 Editor of "The Methodist Re- 
 corder," Official Organ of Church, 
 Pittsburg, Pa. 
 
 The Rev. T. H. Letcis, D.D., 
 
 Westminster, Md. 
 The Rev. W. M. Poisal. 
 
 Baltimore, Md. 
 
 The Rev. A. L. Reynolds, D.D., 
 
 Sabina, Ohio. 
 
 The Rev. George Shaffer, D.D., 
 
 Bethlehem, Pa. 
 
 The Rev. C. D. Sinkinson, D.D., 
 
 Atlantic City, N. J. 
 
 The Rev. D. S. Stephens, D.D., 
 
 Chancellor of Kansas City Uni- 
 versity, 
 
 Kansas City, Kans. 
 
 The Rev. W. M. Strayer, 
 
 Oxford, Md. 
 
 The Rev. F. T. Tagg, D.D., 
 
 President of the General Con- 
 ference and Editor of the "Meth- 
 odist Protestant," 
 
 Baltimore. Md. 
 
 MORAVIAN CHURCH. 
 
 Delegates appointed by action of 
 the Executive Board of the Church. 
 
 The Rt. Rev. J. M. Levering, 
 
 Bishop of the Moravian Church 
 and President of the Executive 
 Board of the Moravian Church, 
 Bethlehem, Pa. 
 
 The Rev. Morris W. Leibert, D.D., 
 Vice-President of the Executive 
 Board of the Moravian Church 
 and Pastor of the First Moravian 
 Church, 
 
 New York. 
 
 The Rt. Rev. Charles L. Moench, 
 Bishop of the Moravian Church, 
 Philadelphia, Pa. 
 
 The Rev. John S. Romig, 
 
 Editor of "The Little Missionary," 
 and Pastor of the Moravian 
 Church at Great Kills, 
 
 New York. 
 
CHURCH FEDERATIO^^ 
 
 The Rev. W. Henry Rice, D.D., 
 
 Chairman of the Third District, 
 Board of the Moravian Church, 
 Gnadenhuetten, Ohio. 
 
 The Rev. Paul de Schweinitz, 
 
 Secretary and Treasurer of the 
 Executive Board of the Moravian 
 Church and Secretary of Mis- 
 sions, „ 
 Bethlehem, Pa, 
 
 THE PRESBYTERIAN CHURCH 
 IN THE U. S. A. 
 
 Delegates appointed by action of 
 their General Assembly held in Buf- 
 falo, N. Y., May, 1904. 
 
 The Rev. Benjamin L. Agnew, D.D., 
 LL.D., 
 
 Corresponding Secretary of the 
 Board of Relief of the Presby- 
 terian Church, _ 
 Philadelphia, Pa. 
 
 The Rev. Robert L. Bachman, D.D., 
 Pastor of Second Presbyteriaai 
 Church, 
 
 Knoxville, Tenn. 
 
 Hon. James A. Beaver, LL.D., 
 
 Brevet Brig.-Gen. U. S. Vols., 
 Grovemor of Pennsylvania 1887- 
 18W., Judge of the Superior Court 
 of Pennsylvania since 1895, 
 
 Bellefonte, Pa. 
 
 The Rev. J. Gray Bolton, D.D., 
 
 Pastor of Hope Presbyterian 
 Church, 
 
 Philadelphia, Pa. 
 
 The Rev. Arthur Judson Brown, 
 D.D., 
 
 Secretary of the Presbyterian 
 Board of Foreign Missions, 
 
 156 Fifth Ave., New York. 
 
 The Rev. John F. Carson, D.D., 
 
 Pastor of the Central Presby- 
 terian Church, 
 
 Brooklyn, N. T. 
 
 The Rev. William Carter, D.D., 
 
 Pastor of First Presbyterian 
 Church, 
 
 Kansas City, Mo. 
 
 The Rev. William Y. Chapman, 
 D.D., 
 Pastor of the Roseville Presby- 
 terian Church, ^ , 
 
 Newark, N. J. 
 
 John H. Converse, LL.D., 
 
 Chairman of the Evangelistic 
 Committee of the General As- 
 sembly of the Presbyterian 
 Church, _ 
 
 Philadelphia, Pa. 
 
 The Rev. Robert Francis Coyle, D.D., 
 LL.D.. 
 Pastor of the Central Presby- 
 terian Church, Denver, Colo. 
 Former Moderator of the General 
 Assembly, 1908, 
 
 Denver, Col. 
 
 The Rev. Stephen W. Dana, D.D., 
 Pastor of Walnut Street Presby- 
 terian Church, 
 
 Philadelphia, Pa. 
 
 The Rev. Timothy Grenville Darling, 
 D.D., 
 
 Professor of Christian Theology, 
 Auburn Theological Seminary, 
 
 Auburn, N. Y. 
 
 The Rev. John DeWitt, D.D., LL.D., 
 
 Professor of Church History, 
 
 Princeton Theological Seminary, 
 
 Princeton, N. J. 
 
 The Rev. Charles A. Dickey, D.D., 
 LL.D., 
 Co-Pastor of Bethany Presby- 
 terian Church, Philadelphia, Pa. 
 Former Moderator of the General 
 Assembly, 1900. 
 
 The Rev. Howard Duffield, D.D., 
 Pastor of First Presbyterian 
 Church, ^^ ^ , 
 
 New York. 
 
 Mr. H. C. Gara, 
 
 Philadelphia, Pa. 
 
 The Rev. Matthias L. Haines, D.D., 
 Pastor of First Presbyterian 
 Church, 
 
 Indianapolis, Ind. 
 
 The Rev. Charles Cuthbert Hall, 
 D.D., LL.D., 
 President and Professor of Hom- 
 Uetics, Union Theological Semi- 
 nary, 
 
 New York. 
 
 The Rev. Rnuben Haines Hartley, 
 D.D.. 
 Pastor of Westminster Presby- 
 terian Church. ^ ^ 
 Grand Rapids, Mich. 
 
 The Rev. J. Addison Henry, D.D., 
 LL.D., 
 
 Pastor of Princeton Presby- 
 terian Church, Philadelphia, Pa. 
 Former Moderator of the General 
 Assembly, 1904. 
 
 The Rev. Benjamin Lewis Hobson, 
 D.D., 
 
 Chicago, HI. 
 
 The Rev. Robert Hunter, D.D., 
 
 Pastor Union Tabernacle Presby- 
 terian Church, . .,^ 
 Philadelphia, Pa. 
 
ROLL OF DELEGATES 
 
 661 
 
 The Rev. W. Beatty Jennings, D.D., 
 Pastor of First Presbyterian 
 Church, 
 
 Detroit, Mich. 
 
 The Rev. Amos A. Kiehle, D.D., 
 Paator of Calvary Presbyterian 
 Church. 
 
 Milwaukee, Wis. 
 
 Hon. William M. Lanning, 
 
 United States Judge for District 
 of New Jersey, 
 
 Trenton, N. J. 
 
 The Rev. E. Trumbull Lee, D.D., 
 
 Pastor of Chambers-Wylie Pres- 
 byterian Church, 
 
 Philadelphia, Pa. 
 
 The Rev. Matthew B. Lowrie, D.D., 
 President of Omaha Theological 
 Seminary, 
 
 Omaha, Neb. 
 
 The Rev. Henry C. McCook, D.D., 
 Sc.D., 
 
 Devon, Pa. 
 
 Mr. S. S. Marvin, 
 
 Philadelphia, Pa. 
 
 The Rev. James D. MoflFat, D.D., 
 LL.D.. 
 President of Washington and Jef- 
 ferson College, Washington, Pa. 
 Moderator of the General As- 
 sembly, 1905. 
 
 The Rev. Samuel J. NiccoUs, D.D., 
 LL.D., 
 
 Pastor of Second Presbyterian 
 Church, St. Louis, Mo.; President 
 Board of Directors McCormick 
 Theological Seminary, Chicago. 
 Former Moderator of Greneral As- 
 sembly. 1872. 
 
 The Rev. Wm. B. Noble, D.D., 
 1323 Liinwood Ave., 
 
 Los Angeles, Cal. 
 
 Hon. Daniel R. Noyes, 
 
 Member Board of Regents State 
 University of Minnesota. Former 
 Vice-Moderator of General As- 
 sembly of the Presbyterian 
 Church, 1902, 
 
 St. Paul. Minn. 
 
 The Rev. W. N. Page. D.D., 
 
 Pastor of First Presbyterian 
 Church, 
 
 Leavenworth, Kansas. 
 
 Mr. Elisha H. Perkins, 
 
 Baltimore, Md. 
 
 The Rev. Wallace Radcliffe, D.D., 
 LL.D., 
 Pastor of New York Avenue Pres- 
 byterian Church. Former Moder- 
 ator of the General Assembly, 
 1898, 
 
 Washington, D. C. 
 
 The Rev. Wm. R. Richards, D.D., 
 Pastor of Brick Presbyterian 
 Church, 
 
 New York. 
 
 The Rev. Wm. Henry Roberts, D.D., 
 LL.D., 
 Stated Clerk and Treasurer, and 
 Chairman of Committee on Union, 
 General Assembly Presbyterian 
 Church. U. S. A. American 
 Secretary Alliance of Reformed 
 Churches throughout the world, 
 Philadelphia, Pa. 
 
 The Rev. Charles L. Thompson, D.D., 
 Secretary Presbyterian Board of 
 Home Missions, New York. 
 Former Moderator of the General 
 Assembly, 1888, 
 
 New York. 
 
 The Rev. William 0. Thompson, 
 D.D., LL.D., 
 
 President of Ohio State Univers- 
 ity. 
 
 Columbus, Ohio. 
 
 Reuben Tyler, Esq., 
 
 Cincinnati, Ohio. 
 
 The Rev. David J. Sanders, D.D., 
 LL.D., 
 
 President of Biddle University 
 and Professor of Systematic and 
 Ecclesiastical Theology. Editor 
 of the "Afro-American Presby- 
 terian." 
 
 Mr. Louis H. Severance, 
 
 Cleveland, Ohio. 
 
 The Rev. Frank Woolford Sneed, 
 D.D., 
 Pastor of East Liberty Presby- 
 terian Church, 
 
 Pittsburg, Pa. 
 
 The Rev. J. Ross Stevenson, D.D., 
 Pastor of Fifth Avenue Presby- 
 terian Church, 
 
 New York City. 
 
 The Rev. Paul Frederick Sutphen, 
 D.D., 
 Pastor of Second Presbyterian 
 Church, 
 
 Cleveland, Ohio. 
 
 Mr. Thos. W. Synnott, 
 
 Wenonah, N. J. 
 
 Hon. John Wanamaker, 
 
 Former Postmaster-General of 
 the United States. 
 
 Philadelphia, Pa. 
 
 Mr. Edwin S. Wells, 
 
 Lake Forest, 111. 
 The Rev. Henry van Dyke, D.D., 
 LL.D., 
 Murray Chair of Elnglish Liter- 
 a t u r e, Princeton University. 
 Former Moderator of the Gen- 
 eral Assembly, 1902, 
 
 Princeton, N. J. 
 
662 
 
 CHURCH FEDERATIO'S 
 
 CUMBERLAND PRESBYTERIAN 
 CHURCH. 
 
 Delegates appointed by action of 
 the General Assembly. 
 
 The Rev. W. H. Black, D.D., 
 
 Marshall, Mo. 
 
 The Rev. D. E. Bushnell, D.D., 
 
 Alton, 111. 
 
 The Rev. J. E. Clarke, D.D., 
 
 Cumberland Presbyterian Pub- 
 lishing House, 
 
 Nashville, Tenn. 
 
 The Rev. W. J. Darly, D.D., 
 
 Evansville, Ind. 
 
 The Rev. G. W. Eichelberger, 
 
 Fort Smith, Ark. 
 
 The Rev. E. W. Craves, 
 
 Irvington, Ky. 
 
 The Rev. J. R. Harris, 
 
 Pittsburg, Pa. 
 
 The Rev. Wm. K. Howe, 
 
 Kansas City, Mo. 
 
 The Rev. J. M. Hubbert, D.D., 
 
 Stated Clerk of General As- 
 sembly, ,, , „ ,, 
 Marshall, Mo. 
 
 The Rev. R. L. Irv'ine, 
 
 Punxsutawney, Pa. 
 
 The Rev. J. R. McMullen. 
 
 Gadsden, Ala. 
 
 The Rev. J. A. McKamy, 
 
 Nashville, Tenn. 
 
 The Rev. J. G. Miller. 
 
 Westchester. Ohio. 
 
 The Rev. R. T. Phillips, 
 
 Ennis, Tex. 
 
 Hon. W. L. Welcker, 
 
 Knoxville, Tenn. 
 
 UNITED PRESBYTERIAN 
 
 CHURCH OF NORTH 
 
 AMERICA. 
 
 Delegates appointed by action 
 of their General Assembly, 1905. 
 
 The Rev. R. H. Acheson, 
 
 Pastor of United Presbyterian 
 
 ^"'■'=^' W. Hoboken, N. J. 
 
 The Rev. C. S. Cleland, 
 
 Pastor of Second United Presbv- 
 terian Church, and Secretary of 
 the Board of Foreign Missions, 
 Philadelphia, Pa. 
 
 The Rev. J. G. D. Findley, D.D., 
 Pastor of United Presbyterian 
 Church, 
 
 Newburgh, N. Y. 
 
 The Rev. M. G. Kyle, D.D., 
 
 Pastor of Seventh United Presby- 
 terian Church and President of 
 the Board of Foreign Missions, 
 
 Frankford, Philadelphia. 
 
 The Rev. W. S. McEachron, D.D., 
 Pastor of the Hebron United 
 Presbyterian Church, 
 
 West Hebron, N. Y. 
 
 The Rev. James Parker, Ph.D., 
 
 Pastor of Second United Presby- 
 terian Church, 
 
 Jersey City, N. J. 
 
 The Rev. W. L. C. Samson, 
 
 Pastor of United Presbyterian 
 Church, 
 
 Bovina Center, N. Y. 
 
 The Re^^ J. P. Sankey, D.D., 
 
 Former Moderator of the General 
 
 Assembly, _ 
 
 Rochester, N. Y. 
 
 The Rev. J. C. Scouller, D.D., 
 
 Pastor of United Presbyterian 
 Church, 
 
 Philadelphia, Pa. 
 
 The Rev. T. B. Turnbull, D.D. 
 (Chairman), 
 
 Pastor of Dales Memorial Church, 
 Philadelphia, Pa. 
 
 REFORMED PRESBYTERIAN. 
 
 Delegates appointed by action 
 of the "General Synod of the Re- 
 formed Presbyterian Church," 
 
 The Rev. David Steele. D.D.. LL.D.. 
 Pastor of the Fourth Reformed 
 Presbyterian Church, and Pro- 
 fessor of Systematic Theology in 
 Philadelphia Theological Semi- 
 nary, 
 
 Philadelphia, Pa. 
 
 The Rev. .James Dallas Steele, Ph.D.. 
 Pastor of the First Reformed 
 Presbyterian Church, New York, 
 and Professor of Old Testament 
 Literature and Church History in 
 Philadelphia Theological Seml- 
 ary. 
 
 New York. 
 
 The Rev. Thomas Waiters, D.D., 
 Pastor of First Reformed Pres- 
 byterian Church, 
 
 Pittsburg, Pa. 
 
 Mr. Robert Abbott, 
 
 New York. 
 
 Dr. Alexander Ennis, 
 
 Pattersonville, N. Y. 
 
ROLL OF DELEGATES 
 
 PROTESTANT EPISCOPAL. 
 
 The following delegates were ap- 
 pointed from the Commission on 
 Christian Unity ( elected by the Gen- 
 eral Convention held in Boston, 
 Mass., October, 1904) as their repre- 
 sentatives in the Inter-Church Con- 
 ference. 
 
 The Et. Eev. O. W. Whitaker, D.D., 
 LL.D., 
 
 Bishop of the Diocese of Penn- 
 sylvania, 
 
 Philadelphia, Pa. 
 
 The Rt. Eev. Cortlandt Whitehead. 
 D.D., 
 Bishop of the Diocese of Pitts- 
 burg, 
 
 Pittsburg, Pa. 
 
 The Et. Eev. Thomas A. Jaggar, 
 D.D., 
 
 Boston, Mass. 
 
 Mr. George Wharton Pepper, 
 
 Philadelphia, Pa. 
 
 The Eev. Arthur Lawrence, D.D., 
 Rector of St. Paul's. 
 
 Stockbridge, Mass. 
 
 The Eev. H. H. Oberly, D.D., 
 Rector of Christ Church, 
 
 Elizabeth, N. J. 
 
 Bernard Carter, Esq., 
 
 Baltimore, Md. 
 
 J. H. Stotsenburg, Esq., 
 
 New Albany, Ind. 
 
 EEFOEMED ESPISCOPAL. 
 
 The Et. Eev. W. T. Sabine, D.D.. 
 
 Bishop of the Reformed Epis- 
 copal Church, 
 
 New York. 
 
 The Eev. E. L. Endolph, 
 
 Professor of Systematic Theology, 
 Biblical Theology and Christian 
 Ethics. Seminary of the Re- 
 formed Episcopal Church, 
 
 Philadelphia, Pa. 
 
 EEFOEMED CHUECH IN 
 A^IERICA. 
 
 Delegates appointed by General 
 Synod, 1904. 
 
 The Eev. William H. Boocock, 
 
 Pastor of First Reformed Church, 
 Bayonne, N. J. 
 
 The Eev. Alfred H. Brush, D.D., 
 Pastor of New Utrecht Reformed 
 Church, 
 
 Brooklyn, N. Y. 
 
 The Rev. Benjamin E. Dickhaut, 
 Pastor of First Harlem Col- 
 legiate Reformed Church, 
 
 New York. 
 
 The Eev. Joachim Elmendorf. D.D., 
 Senior Pastor of Harlem Col- 
 legiate Reformed Church, 
 
 New York. 
 
 The Eev. John Gerardus Fagg, D.D., 
 Minister of Collegiate Reformed 
 Dutch Church, New York. In 
 specific charge of the Middle Col- 
 legiate Church, 2d Ave. and Sev- 
 enth St., 
 
 New York. 
 
 The Rev. Mancius H. Button, D.D., 
 Pastor of Second Reformed 
 Church, 
 
 New Brunswick, N. J. 
 President of Board of Foreign 
 Missions of Reformed Church in 
 America. 
 
 The Rev. Thomas Hanna Mackenzie, 
 Pastor of Reformed Church, 
 
 Flushing, N. Y. 
 
 The Rev. Edward G. Read, D.D., 
 Pastor of Second Reformed 
 Church, 
 
 Somerville, N. J. 
 
 The Rev. James I. Vance, D.D., 
 Pastor of North Reformed 
 Church, 
 
 Newark, N. J. 
 
 The Rev. J. G. Van Slyke. D.D., 
 
 Pastor of First Reformed 
 Church, 
 
 Kingston^ N. Y. 
 
 EEFOR]VfED CHURCH IN THE 
 UNITED STATES. 
 
 Delegates appointed by action 
 of General Synod. Ttiennial Ses- 
 sion, 1905. 
 
 The Rev. Cyrus Cort, D.D.. 
 
 Pastor of Pine Run Reformed 
 Church, 
 
 Apollo, Armstrong Co., Pa. 
 
 The Rev. A. E. Dahlman, D.D.. 
 
 Buffalo, N. Y. 
 
 The Hon. M. A. Foltz, 
 
 Chambersburg, Pa. 
 
 The Rev. W. F. Horstmeier, D.D., 
 
 St. Louis, Mo. 
 
 The Rev. J. Spangler Kieflfer. D.D. 
 
 Pastor of Zion Reformed Church, 
 
 Hagerstown, Md. 
 
CHURCH FEDERATION 
 
 The Rev. Rufus W. Miller, D.D., 
 Secretary and Editor of the Sun- 
 day School work of the Re- 
 formed Church in the United 
 States, „ 
 
 Philadelphia, Pa. 
 
 The Rev. Cyrus J. Musser, D.D., 
 Editor of Reformed Church "Mes- 
 senger," , , . ^ 
 Philadelphia, Pa. 
 
 The Rev. John Hassler Prugh, D.D., 
 Pastor of Grace Reformed 
 Church, ^ 
 
 Pittsburg, Pa. 
 Vice-President of Foreign Mission 
 Board of Reformed Church. Pres- 
 ident of the General Synod of 
 the Reformed Church in the 
 United States, 1902-5. 
 
 The Rev. George W. Richards, D.D., 
 Professor of Church History, 
 Theological Seminary of Re- 
 formed Church in United States, 
 Lancaster, Pa. 
 
 The Rev. S. W. Seeman, D.D., 
 
 Pastor of Wilson Avenue Re- 
 formed Church. 
 
 Columbus, Ohio. 
 
 The Rev. Benj. S. Stern, D.D., 
 
 Stated Clerk of the General 
 Synod of the Reformed Church, 
 Reading, Pa. 
 
 The Rev. Benj. S. Stern, D.D., 
 
 Pastor of Emanuel's Reformed 
 Church, _ 
 
 Philadelphia, Pa. 
 
 The Rev. A. S. Weber, D.D., 
 
 Pastor of Faith Reformed Church, 
 Baltimore, Md. 
 
 UNITED EVANGELICAL 
 CHURCH. 
 
 The Rev. Rudolph Dubs, D.D.,LL.D., 
 Editor "Der Evangelischen Zeit- 
 schrift," Bishop of the United 
 Evangelical Church, 
 
 Harrlsburg, Pa. 
 
 The Rev. Henry B. Hartzler, D.D., 
 Bishop of the United Evangelical 
 Church, 
 
 Harrlsburg, Pa. 
 
 The Rev. U. F. Swengel, A.M., 
 
 Lewisburg, Pa. 
 
 The Rev. J. D. Woodring, D.D., 
 President of Albright College, 
 
 Myerstown, Pa. 
 
 UNITED BRETHREN IN CHRIST. 
 
 Delegates appointed by action of 
 General Conference, Topeka, Kansas, 
 1904. 
 
 The Rev. J. P. Anthony, 
 
 KeedysviUe, Md- 
 
 Hon. E. Benjamin Bierman, Ph.D., 
 AnnvlUe, Pa. 
 
 The Rev. W. A. Dickson, 
 
 Dillsburg, Pa. 
 
 Mr. B. H. Engle, 
 
 Harrlsburg, Pa. 
 
 The Rev. Robert Hunter, 
 
 Philadelphia, Pa. 
 
 The Rev. Bishop E. B. Kephart, 
 D.D., LL.D., 
 Bishop of United Brethren 
 Church, .,, -r. 
 
 AnnviUe, Pa. 
 
 The Rev. Lawrence Keister, D.D., 
 Peistor of United Brethren 
 Church, „ 
 
 Mt. Pleasant, Pa. 
 
 The Rev. D. R. Miller, D.D., 
 
 Dayton, Ohio. 
 
 The Rev. Bishop J. S. Mills, D.D., 
 LL.D., 
 Bishop of United Brethren 
 Church, 
 
 AnnvlUe, Pa. 
 
 The Rev. A. H. Reese, 
 
 Huntington, W. Va. 
 
 Mr. C. B. Retten, 
 
 Harrlsburg, Pa. 
 
 Mr. James H. Ruebush, 
 
 Dayton, "Va. 
 
 The Rev. Arthur B. Stratton, 
 
 Pastor of St. Paul's United Breth- 
 ren Church, 
 
 Hagerstown, Md. 
 
 The Rev. L. W. Stahl, 
 
 Everson, Pa. 
 
 The Rev. W. J. Zuck, D.D., 
 
 Annville, Pa. 
 
 WELSH PRESBYTERIAN. 
 
 Delegates appointed by the action 
 of the Synod of New York and Ver- 
 mont. 
 
 The Rev. Joseph Roberts, D.D., 
 
 Pastor of Welsh Presbyterian 
 
 Church, , „ 
 
 New York, N. Y. 
 
 Mr. William A. Rees, 
 
 New York, N. Y. 
 
THE FOLLOWING ALTERNATE DELEGATES 
 WERE PRESENT: 
 
 BAPTIST. 
 
 The Rev. Russell H. Conwell, D.D., 
 Philadelphia, Pa. 
 Mr. Percy S. Foster, 
 
 Washington, D. C. 
 
 The Rev. W. N. Hubbell, 
 
 Springfield, Mass. 
 The Rev. Cyrus A. Johnson, 
 
 Batavia, N. Y. 
 
 METHODIST EPISCOPAL. 
 
 The Rev. Wm. F. Anderson, D.D., 
 
 New York. 
 
 Mr. Wm. H. Beach, 
 
 Jersey City, N. J. 
 
 The Rev. S. L. Beiler, D_D., 
 Boston, 
 
 FREE BAPTIST. 
 The Rev. E. W. Van Aken, D.D., 
 
 "Winnebago, Minn. 
 
 Mr. Harry S. Myers, 
 
 Hillsdale, Mich. 
 
 The Rev. Z. A. Space, 
 
 Keuka Park, N. Y. 
 
 "CHRISTIANS." 
 The Rev. R. Osman Allen, 
 
 Stanfordville, N. Y. 
 
 The Rev. Marion W. Baker, Ph.D., 
 Springfield, Ohio. 
 The Rev. J. G. Bishop, 
 
 Dayton, Ohio. 
 The Rev. P. H. Fleming, 
 The Rev. C. J. Jones, 
 
 Mason, Ind. 
 The Rev. Frazer Metzgar, 
 
 Randolph, Vt. 
 
 The Rev. C. M. Boswell, D.D., 
 
 Philadelphia, Pa. 
 
 The Rev. W. H. Brooks, D.D., 
 
 New York. 
 
 The Rev. Bishop William Burt, D.D., 
 Zurich, Switzerland. 
 
 Henry K. Carroll, LL.D., 
 
 New York. 
 
 Professor George A. Coe, Ph.D., 
 
 Evanston, 111. 
 
 The Rev. R. J. Cooke, D.D., 
 
 Cincinnati, Ohio. 
 
 The Rev. A. J. Coultas, D.D., 
 
 Providence, R. I. 
 
 The Rev. Daniel Dorchester, Jr. 
 D.D., 
 
 Pittsburg, Pa. 
 
 The Rev. David G. Downey, D.D., 
 
 Brooklyn, N. Y. 
 
 The Rev. F. D. Gamewell, D.D., 
 
 New York. 
 Mr. John Gribbel, 
 
 Philadelphia, Pa. 
 
 Abram W. Harris, LL.D., 
 
 Port Deposit, Md. 
 
 CONGREGATIONAL. 
 The Rev. Robert G. Davey, D.D., 
 
 Upper Montclair, N. J. 
 The Rev. Charles L. Goodrich, 
 
 Plainfleld, N. J. 
 The Rev. Francis L. Havs, D.D., 
 
 TV, p A , w ?;°P^^'^^"»- The Rev. Stephen J. Herben, D.D. 
 
 The Rev. Azel Washburn Hazen, 
 D.D., 
 
 Middletown, Conn. 
 Mr. Arthur S. Johnson, 
 
 Boston, Mass. 
 The Rev. H. A. Miner, 
 
 Madison, Wis. Mr. James E. Ingram 
 The Rev. Edward N. Packard, D.D., 
 Stratford, Conn. 
 Tlie Rev. John Simpson Penman, 
 
 Poughkeepsie, N. Y. 
 The Rev. Joseph H. Selden. D.D., 
 
 Greenwich, Conn. 
 The Rev. William F. Stearns, 
 
 Norfolk, Conn. 
 
 Mr. Durbin Home, 
 Mr. John S. Huyler, 
 
 Chicago, 111. 
 Pittsburg, Pa. 
 
 New York. 
 
 Baltimore, Md. 
 
 The Rev. J. W. Johnston, D.D., 
 
 New York. 
 
 The Rev. A. G. Kynett, D.D., 
 
 Philadelphia, Pa. 
 
 The Rev. A. H. Lucas, D.D., 
 
 Montclair, N. J. 
 
666 . CHURCH FEDERATION 
 
 Tlae Kev. P. J. Maveety, D.D., Mr. A. Noel Blakeman, 
 
 Michigan. New York. 
 
 Mr. Willis McDonald, j^. B. Brownell, Esq., 
 
 Brooklyn, N. Y. New Y'ork. 
 
 The Rev. J. T. McFarland LL.D ^^^^ ^^ ^^j^^^ j^ Buchanan, D.D., 
 
 JNew YorK. ^^^ York. 
 
 The Rev. E. M. Mills, D.D., t,u -o n v.u i^ t^ 
 
 Penn Y'an, N. Y. J^he Rev. Eben B. Cobb, D.D., 
 
 Elizabeth, N. J. 
 The Rev. L. H. Murlin, D.D., 
 
 Baldwin, Kansas. The Rev. Lewis Ray Foote, D.I)., 
 
 Brooklyn, N. Y. 
 The Rev. A. J. Nast, D.D., 
 
 Cincinnati, Ohio. jyjj. l. G. Fouse, 
 The Rev. George R. Palmer, Philadelphia. Pa. 
 
 Portland, Me. 
 
 The Rev. Robert Mackenzie, D.D. 
 
 Mr. James W. Pearsall, New York. 
 Ridgewood, N. J. 
 
 The Rev. Henry Collin Minton, D.D., 
 
 The Hon. George G. Reynolds, LL.D., LL.D., 
 
 Brooklyn, N. Y. Trenton, N. J. 
 
 The Rev. Wm. North Rice, LL.D., ^j^ ^ William Henry O.xtoby, 
 
 Middletown, Conn. „ p. j . > 
 
 The Rev. Charles Parkhurst, D.Jl, ' Philadelphia. Pa. 
 
 Boston, Mass. 
 
 , Robert W. 
 LL.D., 
 
 The Rev. David J. Meese. D.D., 
 The Rev, Robert W. Rogers, D.D., Mansfield, Ohio. 
 
 Madison, N. J. Gen. Louis Wagner, 
 
 Germantown, Pa. 
 The Rev. E. P. Stevens, D.D., 
 
 Albany, N. Y. xiie Rev. Charles Wood, D.D., 
 The Rev. George E. Strobridge, D.D., Philadelphia, Pa. 
 New York. 
 
 Mr. G. W. F. Swartzell, 
 
 Washington, D. C. REFORMED CHURCH IN 
 
 AJMERICA. 
 The Rev. E. M. Taylor. D.D., 
 
 Boston, Mass. ^j^^ ^^^, j^^^ ^ Conklin, D.D.. 
 Professor John M. Van Vleck, LL.D., New York. 
 
 Middletown, Conn. ^, ^ ■,„■■,,. tt t^ tt i. t-. -r. 
 The Rev. William H. De Hart. D.D., 
 The Rev. Herbert Welch. D.D., Raritan, N. J. 
 
 Delaware, Ohio. 
 
 Professor Caleb T. Winchester, Neshanic, N. J. 
 L.H.D., 
 
 Middletown, Conn. xhe Rev. Henrv Sluyter. 
 The Rev. Charles S. Wing. D.D.. ^^^* Coxsackie. N. Y. 
 Brooklyn, N. Y. ,^^^ ^^^^ ^^^^^. ^y^^j 
 Closter, N. J. 
 
 PRESBYTERIAN CHURCH IN The Rev. C. S. Wyckoff, 
 
 THE UNITED STATES. Brooklyn, N. T. 
 
 The Rev. George Alexander, D.D.. The Rev. N. H. Van Arsdale^D D 
 
 New York. ^^^ ^°^ 
 
 Dr. George W. Bailey, The Rev. James L. Zwemer, D.D., 
 
 Philadelphia, Pa. Holland. Mich. 
 
UNITED PRESBYTERIAN 
 
 CHURCH OF NORTH AIiIERICA. 
 
 Alternates. 
 
 The Rev. W. M. Anderson, 
 
 1516 Willington St., Philadelphia. 
 
 The Rev. Andrew Henry, D.D., 
 
 Jersey City, N. J. 
 
 The Rev. McEhvee Ross, 
 
 Newark, N. J. 
 
 JiOLL OF DELEGATES 
 
 J. J. Porter, Esq. 
 
 Allegheny, Pa. 
 
 The Rev. J. Howard Tate, 
 
 New York. 
 
 WELSH PRESBYTERIAN. 
 
 Mr. William Jones, 
 
 HONORARY DELEGATES 
 
 HONORARY CORRESPONDING 
 MEJMBERS. 
 
 Appointed by action of the Ex- 
 ecutive Committee of the Conference. 
 
 Hon. David J. Brewer, LL.D., 
 
 Justice Supreme Court of United 
 
 "Washington, D. C. 
 
 Hon. M. Linn Bruce. 
 
 Lieutenant-Governor New York 
 State. 
 
 The Rt. Rev. Frederick Burgess, 
 D.D., 
 
 Garden City, N. Y. 
 
 The Rt. Rev. Wm. C. Doane, D.D., 
 LL.D., 
 
 Albany, N. Y. 
 
 The Rev. James M. Farrar, D.D., 
 
 Brooklyn, N. Y. 
 
 The Rev. James I. Good, D.D., 
 
 Reading, Pa. 
 
 The Rt. Rev. David H. Greer, D.D., 
 New York. 
 
 The Rev. J. Winthrop Hegeman, 
 Ph.D., 
 
 Ballston Spa, N. Y. 
 
 The Rev. George Hodges, D.D.,D.C.L. 
 Cambridge, Mass. 
 
 The Rev. Walter Laidlaw, Ph.D., 
 
 New York. 
 
 The Rt. Rev. Wm. Neilson McVicar, 
 S.T.D., 
 
 Providence, R. L 
 
 The Rev. John P. Peters, D.D., 
 
 New York. 
 
 Mr. Robert E. Speer, 
 
 New York. 
 
 The Rev. E. M. Stires, D.D., 
 
 New York. 
 
 The Rev. Charles R. Watson, D.D., 
 Philadelphia, Pa. 
 
 President Woodrow Wilson. LL.D., 
 Princeton, N. J. 
 
COMMITTEES OF ARRANGEMENTS FOR 
 THE CONFERENCE 
 
COMMITTEES OF ARRANGEMENTS FOR THE 
 CONFERENCE 
 
 EXECUTIVE COMMITTEE. 
 
 Rev. W. H. Roberts. D.D., LJj.D., 
 Chairman. 
 
 Rev. Frank Mason North, D.D., 
 Vice-Chairman. 
 
 Rev. Elias B. Sanford, D.D., Secre- 
 tary. 
 
 Mr. Alfred R. Kimball, Treasurer. 
 
 Rev. Reese F. Alsop, D.D., 
 
 Rev. B. W. Arnett, D.D., 
 
 Mr. Stephen Baker, 
 
 Mr. William D. Barbour, 
 
 Mr. W. H. Beach, 
 
 Rev. W. H. Boocock, 
 
 Mr. J. Cleveland Cady, L.L.D., 
 
 Rev. John B. Calvert, D.D., 
 
 Rev. Washington Choate, D.D., 
 
 Mr. W. T. Demarest, 
 
 Rev. John B. Devins, D.D., 
 
 Rev. M. E. Dwight, 
 
 Rev. Joachim Elmendorf, D.D., 
 
 Rev. Lewis Francis, D.D., 
 
 Mr. Frederick Frelinghuysen, 
 
 Mr. George Griffiths, 
 
 Silas F. Hallock, M.D., 
 
 Rev. W^illiam I. Haven. D.D., 
 
 Rev. Samuel M. Hamilton, D.D., 
 
 Rev. M. E. Harlan, 
 
 Mr. Charles E. Hughes, 
 
 Mr. John S. Huyler, 
 
 Mr. H. C. M. Ingraham, 
 
 Rev. R. P. Johnston, D.D., 
 
 Hon. Charles H. Knox, 
 
 Rev. Morris W. Leibert, D.D., 
 
 Rev. Rivington D. Lord, D.D., 
 
 Mr. Alfred E. Marling, 
 
 Rev. Donald Sage Mackay, D.D., 
 
 Rev. Wallace MacMullen, D.D., 
 
 Mr. Chas. W. McCutchen, 
 
 Rev. Rufus W. Miller, D.D., 
 
 Rev. Henry Mottet, D.D., 
 
 Rev. H. Noehren, 
 
 Rev. O. W. Powers, D.D., 
 
 Rev. William A. Rice, D.D.. 
 
 Rev. C. D. Sinkinson, D.D., 
 
 Rev. S. P. Spreng, D.D., 
 
 Rev. Chas. L. Thompson, D.D., 
 
 Rev. E. S. Tipple, D.D., 
 
 Rev. Kerr Boyce Tupper, D.D., 
 
 Mr. Wm. H. Wanamaker, 
 
 Rev. Wm. Hayes Ward, LL.D., 
 
 Dr. Lucien C. Warner, 
 
 Rev. Geo. U. Wenner, D.D., 
 
 Rev. S. T. Willis. 
 
 671 
 
 PROGRAMME COMMITTEE. 
 
 Rev. Wm. Hayes Ward, DD., LL.D., 
 
 Chairman. 
 Rev. W. H Boocock, 
 Rev. John B. Calvert, D.D., 
 Rev. Morris W. Leibert, D.D., 
 Rev. Rivington D. Lord, D.D., 
 Rev. Henry Mottet, D.D., 
 Rev. Frank Mason North, D.D., 
 Rev. Wm. H. Roberts, D.D., LL.D., 
 Rev. Geo. U. Wenner, D.D., 
 Rev. E. B. Sanford, D.D., Secretary. 
 
 FINANCE COMMITTEE. 
 
 Mr. Stephen Baker, Chairman. 
 
 Mr. C. B. Anderson, 
 
 Mr. George W. Bailey, 
 
 Mr. Samuel W. Bowne, 
 
 Mr. Charles Hilton Brown, 
 
 Mr. J. M. Cornell, 
 
 Mr. A. H. De Haven, 
 
 Mr. James May Duane, 
 
 Mr. Scott Foster, 
 
 Mr. Henry Taylor Gray, 
 
 Mr. John S. Huyler, 
 
 Mr. D. Willis James, 
 
 Mr. Morris K. Jesup, 
 
 Mr. Alfred R. Kimball. 
 
 Mr. J. Edgar Leaycraft, 
 
 Mr. Edgar L. Marston. 
 
 Mr. Henry Lewis Morris, 
 
 Mr. B. E. Olcott, 
 
 Mr. John E. Parsons, 
 
 Mr. J. W. Pearsall, 
 
 Mr. J. E. Pearce, 
 
 Mr. Charles M. Pratt, 
 
 Mr. Wm. J. Stitt, 
 
 Mr. James Talcott. 
 
 Mr. Warner Van Norden, 
 
 Mr. Lucien C. Warner, 
 
 Mr. C. A. Zoebisch. 
 
 HOSPITALITY COMMITTEE. 
 
 Rev. E. S. Tipple, D.D., Chairman. 
 
 Rev. H. E. Adriance, 
 
 Rev. Anson P. Atterbury, D.D., 
 
 Mr. George D. Beattys, 
 
 Rev. Paul T. Beck, D.D., 
 
 Dr. J. A. Bennett, 
 
672 
 
 CHURCH FEDERATION 
 
 Mr. S. B. Brownell, 
 
 Rev. S. Parkes Cadman, D.D., 
 
 Mr. J. Griffin Daughtry, 
 
 Rev. J. M. Farrar, D.D., 
 
 Rev. F. M. Goodchild, I>.D., 
 
 Rev. Andrew Gillies, D.D., 
 
 Rev. I. M. Haldeman, 
 
 Mr. Charles W. Hand, 
 
 Mr. Wm. W. Hall. 
 
 Rev. Newell D. Hillis, D.D., 
 
 Rev. Charles Herr, D.D., 
 
 Mr. Chas. A. Hull, 
 
 Rev. R. B. Hull, D.D., 
 
 Rev. Abbott E. Kittredge, D.D., 
 
 Rev. J. P. Lichtenberger, 
 
 Rev. Donald Sage Mackay, 
 
 Rev. Samuel McBride, D.D., 
 
 Rev. Robert McDonald, D.D., 
 
 Rev. J. Duncan McMillan, D.D., 
 
 Rev. J. H. McMullen, D.D., 
 
 Rev. Allan MacRossie, 
 
 Rev. David H. Martin, D.D., 
 
 Rev. C. A. Miller, D.D., 
 
 Rev. J. C. K. Milligan, D.D., 
 
 Rev. A. Lincoln Moore, D.D., 
 
 Rev. H. Noehren, 
 
 Rev. Robert L. Paddock, 
 
 Rev. Wm. R. Richards, D.D., 
 
 Mr. L. H. Rogers, 
 
 Mr. I. S. Runyon, 
 
 Rev. H. M. Sanders, D.D., 
 
 Mr. Chas. R. Saul, 
 
 Rev. Charles R. Seymour, D.D., 
 
 Rev. Wilton Merle Smith, D.D., 
 
 Rev. J. Ross Stevenson, D.D., 
 
 Rev. Charles A. Stoddard, D.D., 
 
 Rev. S. Timothy Tice, D.D., 
 
 Rev. Alexander Turnbull, 
 
 Mr. Martin H. Wilckens, 
 
 Mr. James Tereance. 
 
 RECEPTION COMMITTEE. 
 
 Rev. Kerr Boyce Tupper, D.D. 
 
 Lli.D., Chairman. 
 Rev. J. Douglas Adam, D.D., 
 Rev. William P. Anderson, D.D., 
 Mr. John N. Beach, 
 Mr. Wm. H. Beach, 
 Mr. Gerard Beekman, 
 Mr. William Brower, 
 Rev. Chas. H. Buck, D.D., 
 Rev. David J. Burrell, D.D., 
 Rev. John F. Carson, D.D., 
 Rev. C. D. Case, Ph.D., 
 Rev. L. T. Chamberlain, D.D., 
 Mr. R. J. Chard, 
 Rev. E. E. Chivers, D.D., 
 Rev. Li. Mason Clarke, D.D., 
 
 Rev. James W. Cooper, D.D., 
 
 Rev. C. C. Creegan, D.D., 
 
 Mr. Samuel J. Dike, 
 
 Rev. D. Stuart Dodge, D.D., 
 
 Mr. Cleveland A. Dunn, 
 
 Rev. Howard Duffield, D.D., 
 
 Rev. Geo. P. Eckman, D.D., 
 
 Mr. H. Edwards Rowland, 
 
 Rev. A. H. Evans, D.D.. 
 
 Mr. Frank Harvey Field, 
 
 Mr. Henry W. Hubbard, 
 
 Rev. Charles E. Jefferson, D.D., 
 
 Rev. J. Wesley Johnston, D.D., 
 
 Rev. William V. Kelley, D.D., 
 
 Rev. A. B. Kinsolving, D.D., 
 
 Rev. Leighton Parks, D.D., 
 
 Col. Alexander P. Ketchum, 
 
 Rev. Frederick Lynch, 
 
 Rev. Henry M. MacCracken, D.D. 
 
 Rev. J. B. Remensnyder, D.D., 
 
 Rev. A. B. Moldehnke, D.D., 
 
 Rev. C. L. Rhoades, 
 
 Mr. Chas. A. Runk, 
 
 Rev. James D. Steele, D.D., 
 
 Rev. Cornelius B. Smith, D.D., 
 
 Mr. George E. Sterry, 
 
 Rev. Ernest M. Stires, D.D., 
 
 Rev. Josiah Strong, D.D., 
 
 Rev. N. McGee Waters, D.D., 
 
 Rev. E. N. White, D.D., 
 
 Mr. Mornay Williams. 
 
 COMMITTEE ON MEETINGS. 
 
 Rev. Melatiah B. Dwlght, Chairman. 
 
 Rev. George Alexander, D.D., 
 
 Mr. John Willis Baer, 
 
 Rev. S. O. Benton, D.D., 
 
 Rev. Frederick Campbell, Sc.D., 
 
 Mr. Edward S. Clinch. 
 
 Rev. B. E. Dickhaut, 
 
 Mr. E. F. Eilert. 
 
 Rev. Chas. L. Goodell, D.D., 
 
 Rev. M. E. Harlan, 
 
 Rev. John Humpstone, D.D., 
 
 Mr. Henry W. Jessup, 
 
 Rev. Albert E. Keigwin, 
 
 Rev. Wm. H. Kephart. 
 
 Mr. W. E. Lougee. 
 
 Mr. Wm. S. Lyon, 
 
 Rev. R. S. Mac Arthur, D.D.. 
 
 Rev. George P. Mains. D.D., 
 
 Rev. H. L. Morehouse, D.D., 
 
 Rev. W. C. P. Rhoades, D.D., 
 
 Rev. Charles H. Richards, D.D., 
 
 Rev. Henry A. Stimson, D.D., 
 
 Rev. Geo. E. Strobridge, D.D., 
 
 Mr. A. P. Sloan, 
 
 Mr. Robert E. Speer. 
 
COMMITTEES Ot AREA NQEME NTH 
 
 673 
 
 PUBLICATION COMMITTEE. 
 
 Mr. Wm. T. Demarest, Chairman. 
 
 Mr. H. B. Barnes, 
 
 Mr. F. A. Booth, 
 
 Henry K. Carroll, LL.D., 
 
 Prof. John B. Clark, LL.D., 
 
 Rev. John Dixon, D.D., 
 
 Rev. Henry Otis Dwight, LL.D., 
 
 Rev. B. P. Farnham, D.D.. 
 
 Mr. James C. Foley, 
 
 Mr. Judson T. Francis, 
 
 Rev. I. W. Gowen, D.D., 
 
 Rev. Edward P. Ingersoll, D.D., 
 
 Mr. R. V. Lewis, 
 
 Rev. E. F. Loofboro, 
 
 Rev. C. B. McAfee, D.D.. 
 
 Mr. Willis McDonald. 
 
 Rev. J. T. MacFarland, D.D., 
 
 Rev. Robert Mackenzie, D.D., 
 
 Rev. F. B. Makepeace, 
 
 Rev. J. Preston Searle, D.D., 
 
 Rev. George L. Shearer, D.D., 
 
 Rev. S. G. Trexler. 
 
 MUSIC COMMITTEE. 
 
 PULPIT SUPPLY COMMITTEE. 
 
 Rev. Wallace MacMullen, D.D. 
 
 Chairman. 
 Rev. John E. Adams, D.D., 
 Rev. A. W. Byrt, 
 Rev. James Demarest, D.D., 
 Rev. H. P. Dewey, D.D., 
 Rev. D. G. Downey, D.D., 
 Rev. Howard B. Grose, 
 Rev. F. M. Jacobs, D.D., 
 Rev. F. H. Knubel, 
 Rev. I. P. Lichtenberger, 
 Rev. F. B. Makepeace, 
 Rev. H. B. Parks, 
 Rev. Wilson D. Sexton, D.D., 
 Rev. Charles W. Shelton, 
 Rev. Livingston Taylor, 
 Rev. P. M. Watters, D.D., 
 Rev. Leighton Williams, D.D., 
 Rev. Wilbert W. White, Ph.D., 
 Rev. Chas. S. Wing, D.D., 
 Rev. D. G. Wylie, D.D., 
 Rev. Chas. J. Young. D.D. 
 
 COMMITTEE OX RECEPTION 
 AT WALDORF-ASTORIA. 
 
 Dr. S. F. Hallock, Chairman. 
 Rev. John B. Calvert, D.D., 
 Mr. W. W. Freeman, 
 Mr. Henry Taylor Gray, 
 Rev. Andrew Gillies, D.D., 
 Rev. James P. Lichtenberger, 
 Wm. Ives Washburn, Esq. 
 
 J. Cleveland Cady, LL.D., Chairman. 
 Rev. Morris Liebert, D.D., 
 Rev. George S. Webster, D.D., 
 Rev. John H. Edwards, D.D. 
 Organist— S. Archer Gibson, Musical 
 Director. 
 
 PRESS COMMITTEE. 
 
 The Rev. John Bancroft Devins, 
 D.D., Editor of "The New York 
 Observer," Chairman. 
 
 NEW YORK CITY. 
 
 Rev. Ernest Hamlin Abbott, 
 
 "The Outlook." 
 Mrs. M. G. Anderson, 
 "The Globe and Commercial Adver- 
 tiser." 
 Mr. Eugene M. Camp, 
 
 "Church News Association." 
 Thomas O. Conant, LL.D., 
 
 "The Examiner." 
 The Rev. Sydney Herbert Cox, 
 
 "The CongregationaJist." 
 Mr. J. Wallace Darrow, 
 
 "American Press Association." 
 The Rev. John B. Drury, D.D., 
 
 "The Intelligencer." 
 Mr. Henry R. Elliot, 
 
 "The Church Economist." 
 The Rev. J. N. Hallock, D.D., 
 
 "The Christian Work and 
 Evangelist." 
 J. R. Joy, Ph.D., 
 
 "The Christian Advocate." 
 Rev. A. H. Lewis, D.D., 
 
 "Sabbath Recorder." 
 Mr. L. A. Maynard, 
 
 "Leslie's Weekly." 
 Mr. Silas McBee, 
 
 "The Churchman." 
 Mr. T. E. Niles, 
 
 "The Mail and Express." 
 Mr. G. H. Sandison. 
 
 "The Christian Herald. '• 
 Edwin E. Slosson, Ph.D., 
 
 "The Independent." 
 Mr. E. J. Wheeler, 
 
 "Current Literature." 
 Mr. William S. Woods, 
 
 "Literary Digest." 
 
«74 
 
 CHURCH FEDERATION 
 
 NEW ENGLAND. 
 
 The Rev. H. A. Bridgman. 
 
 "The Congregationalist," 
 Boston, Mass. 
 The Rev. Edward F. Merriam, D.D., 
 "The Watchman/' Boston, Mass. 
 Mr. George F. Mosher, 
 
 "The Morning Star," 
 Boston, Mass. 
 The Rev. Charles Parkhurst, D.D., 
 
 "Zion's Herald." Boston, Mass. 
 Prof. Amos R. Wells, Ph.D., 
 "The Christian Endeavor World," 
 Boston, Mass. 
 
 The Rev. James H. Snowden, D.D., 
 "The Presbyterian Banner," 
 Pittsburg, Pa. 
 The Rev. J. J. Summerbell, D.D., 
 "The Herald of Gospel Liberty," 
 Dayton, O. 
 Mr. Chas. G. Trumbull, 
 
 "The Sunday School Times," 
 Philadelphia, Pa. 
 Tlie Rev. M. H. Valentine, 
 
 "The Lutheran Observer," 
 Philadelphia, Pa. 
 
 SOUTH. 
 
 MIDDLE STATES. 
 
 Mr. John Howard Deming, 
 
 "The Baptist Commonwealth," 
 
 Philadelphia, Pa. 
 
 The Rev. John Fulton, D.D., 
 
 "The Church Standard." 
 
 Philadelphia, Pa. 
 
 The Rev. Levi Gilbert, D.D., 
 
 "The Western Christian Advocate," 
 
 Cincinnati, O. 
 
 The Rev. Richard S. Holmes, D.D., 
 
 LL.D., 
 
 "The Westmmster, 
 
 Philadelphia, Pa. 
 
 The Rev. M. L. Jennings. D.D., 
 
 "The Methodist (Protestant) 
 
 Recorder," , „ 
 
 Pittsburg, Pa. 
 
 The Rev. I. L. Kephart, D.D., 
 
 "The Religious Telescope," 
 Dayton, O. 
 The Rev. Geo. W. Lasher, D.D.. 
 "The Journal and Messenger," 
 Cincinnati, O. 
 Miss Clara A. Alexander, 
 
 "The Presbyterian," 
 Philadelphia, Pa. 
 The Rev. James R. Miller, D.D., 
 
 "Forward," Philadelphia. Pa. 
 The Rev. D. R. Miller, D.D., 
 
 "The United Presbyterian," 
 Pittsburg, Pa. 
 The Rev. F. C. Monfort. D.D., 
 
 "The Herald and Presbyter," 
 Cincinnati, O. 
 The Rev. C. J. Musser, D.D., 
 
 "The Reformed Ch. Messenger," 
 Philadelphia, Pa. 
 
 The Rev. James E. Clark, D.D., 
 "The Cumberland Presbyterian," 
 Nashville, Tenn. 
 The Rev. F. B. Converse, D.D.. 
 
 "The Christian Observer," 
 Louisville, Ky. 
 The Rev. Crawford Jackson, 
 
 "The Christian Union," 
 Atlanta, Ga. 
 The Rev. Geo. L. Leyburn, D.D., 
 "The Presbyterian Standard," 
 Charlotte. N. C. 
 The Rev. Gteo. B. Winton, D.D., 
 "The Christian Advocate." 
 (M. E. Ch. South). 
 Nashville, Tenn. 
 
 WEST. 
 
 The Rev. J. A. Adams, D.D., 
 
 "The Advance," Chicago. 
 Mr. Nolan R. Best, 
 
 "The Interior," Chicago. 
 Mr. J. S. Dickerson, 
 
 "The Standard," Chicago. 
 The Rev. S. J. Herben, D.D., 
 
 "The Epworth Herald," Chicago, 
 Paul Moore, Ph.D., 
 
 "The Christian Evangelist," 
 
 St. Louis. 
 
 The Rev. Claudius B. Spencer, D.D., 
 
 "The Central Christian Advocate," 
 
 Kansas City, Mo. 
 
 David D. Thompson, LL.D., 
 
 "The Northwestern Christian 
 
 Advocate." ^, . 
 
 Chicago. 
 
 The Rev. C. A. Young, 
 "The Christian Century," Chicago. 
 
PRESS COMMENTS 
 
 The meeting appeared to us epochal. It marked a new and distinct 
 era of hope for Christianity. No dissonant note was struck in the 
 whole proceedings. The delegates were met in one place and with one 
 mind, feeling the unity of the spirit in the bond of peace. Evidently 
 there was for them only one body, one Spirit, one Lord, one faith, one 
 baptism, one God who was the Father of all. Enjoying unity of heart 
 sympathy, and purpose, they cared little for unanimity of theological 
 opinion or uniformitj' in Church organization. Their essential spiritual 
 unity was a true realization of the Saviour's prayer "that they may be 
 one, even as we are one." It was the oneness of the universe— unity in 
 variety. It was the unity of the human body—the fullest specialization 
 in a vital organism. One single great Church— if it could ever exist 
 again— might become corrupt and tyrannical and limit freedom of re- 
 ligious thought. Let denominations stand while sectarianism and big- 
 otry die ; let the emphasis be larger upon the word Christian than upon 
 the particularism of the denominational name; let the various groups 
 within great denominational families— like the Methodist and Baptist- 
 merge into one; let the great denominational divisions then federate 
 for evangelistic, missionary, educational, philanthropic, social and civic 
 work— just as in much that is undertaken they are now doing— and the 
 Kingdom of God will come in apace. The world will understand that 
 the several Christian bodies are not competing and quarreling sects, 
 but "one in truth and doctrine, one in charity," and united for the sal- 
 vation of the world by bringing all men to believe in Christ, the uni- 
 versal Saviour. For the end of all unity is "that the world may know 
 that Thou hast sent me." — Western Christian Advocate, Chicago. 
 
 The acorn may be small, but in it is the prophecy of the oak. A 
 solitary monK seeking for peace, on his knees a stairway climbing in 
 Rome, Eternal City of the C.iesars and the Papacy, may seem insig- 
 nificant, but in that moment lies the potency and the prophecy of the 
 Reformation and of modern civilization. The sources of great move- 
 ments are invariably small, often unnoticeable. A little ship's com- 
 pany anchoring on a bleak coast, the ocean waste behind, danger, plague, 
 death before, plus the divine yeast they bear, equals New England, 
 equals a new world, a republic, America. A Nazarene peasant nailed to 
 a malefactor's cross in a turbulent province of the Empire, plus the 
 potency that was in His atoning death, equals to-day the Christian 
 lands, the Christian laws, the Christian ideals, the Christian expecta- 
 tions of the golden ages yet ahead for all humanity, a city of God on 
 earth and in heaven. Such an acorn was planted at Carnegie Hall, 
 New York, November 15-31, 1905. 
 
 ****** 
 
 There has never been in this country a gathering where more men of 
 highest rank, lifted there by the Divine Providence, were on the same 
 programme. And, as one delegate observed, "There was but one speech." 
 It was the speech or anthem of the priestly prayer of Jesus, "that they 
 all may be one," given in many notes, from many points of view, but 
 all the time fixing the eyes steadily on Jesus in that prayer and on the 
 cross The Central Christian Advocate. 
 
 The diapason note of this Conference, from first to last, was the 
 supremacy of Jesus Christ, our divine Lord and Saviour, and the full 
 chords of brotherly love have swelled above all differences of creed and 
 polity, in the one glad anthem of praise to Him who hath loved us and 
 given Himself for us. And mingling with this united song has been the 
 note of longing for the salvation of sinful men and the promotion of 
 the Kingdom of God on earth. — Examiner, New York. 
 
 675 
 
676 CHURCH FEDERATION 
 
 The centrifugal forces that for three hundred years have caused the 
 Church of Christ to split into fragments and fly apart are now being 
 overbalanced by centripetal forces that are drawing them together 
 towards one centre. The union of the Cumberland Presbyterir.u Church, 
 the Federation of Churches at New York, the remarkable union move- 
 ment In Canada, the union of denominational forces and of denomina- 
 tions on foreign fields — these are recent manifestations of a unifying 
 
 tendency in Christianity The same God and Christ and 
 
 Bible, substantially the same worship and character and service, these 
 are drawing its .divided members together and knitting them into one 
 body. How far this process will go, what forms it will assume, what 
 particular denominations it will unite, we cannot foresee; but there 
 can be no doubt that it is the tendency in the Church to-day and that 
 already it is accomplishing great results. It is a tendency that we should 
 hail with joy, and help with hand and heart, and that we should pray 
 and hope will result in one fold as there is one Shepherd. — The Pres- 
 byterian Banner, Pittsburg. 
 
 Our twentieth century may witness the reunion of Christendom. It 
 is a consummation devoutly to be wished. 
 
 To that end the most important and impressive religious gathering 
 ever held among non-Catholics was recently in session in New York. 
 Now, if this movement remains true to its practical purpose, it ought 
 to succeed in showing that there is a sound basis on which the different 
 non-Catholic denominations of the country can stand. We believe that 
 if ever Church unity is to be visibly attained, even in a moderate de- 
 gree, it will be brought about under some such form as this great Con- 
 ference in New York has assumed. One thing is quite certain: proofs 
 abound that we have entered upon an era of better feeling and a more 
 tolerant and Christian spirit among Christians. Everywhere it is 
 recognized that the chief obstacle to the progress of the Gospel and 
 the conversion of the world is the existence of divisions among Chris- 
 tians. The desire for a reunion of Christendom is a striking char- 
 acteristic of our times. Separated bodies of Christians are being drawn 
 closer together every day. They cease to think ill of each other and 
 are uniting, wherever practicable, in charitable and other good works. 
 This is the first step toward that final and perfect union for which 
 Christ prayed. And should no further advance be made in our time, 
 every one is thankful for this better and more Christian feeling. Let 
 us be done, then, with the Gospel of hate, the Impugning of motives, 
 the cruel annoyance and the relentless persecution of former days — 
 The Rev. M. M. Sheedy, in the Catholic Mirror, Baltimore. 
 
 It was a great meeting. It was gi-eat in its representation: 
 thirty denominations, with over eighteen million communicants, and 
 three times as many more adherents; great in the purpose It had in 
 view, to federate the Christian bodies in this country, as far as pos- 
 sible,' into a single force for all good things ; great in the extraordinary 
 number of able and eloquent addresses in its sessions covering a week 
 of meetings; great in the harmony of its members, representing so 
 many views of faith and worship ; great in the influence which the now 
 federated force of its constituent Churches will have for the well being 
 of our country. 
 
 Now what has this extraordinary coming together of these denomi- 
 nations accomplished? First, this meeting together is itself a great ac- 
 complishment. Nothing like it has ever occurred in the history of our 
 divided Church. For these five hundred men were not merely so many 
 well-meaning Christian gentlemen : they were all officially chosen and 
 delegated by the chief authority of their several denominations to form 
 this Federation, with the distinct and expressed purpose of announcing 
 
PRESS COMMENTS 677 
 
 the unity of the Church of Christ, of which their denominations are 
 but a part. They have shown that we are not a divided Church, but 
 that its members are one in their Lord. 
 
 But let it be fully understood that this Plan of Federation has not 
 yet been fully completed. All has been done, and well done that could 
 yet be done. The Plan has been drawn up and heartily, indeed unani- 
 mously, approved. It must now go down to the several Clu-istian bodies 
 that sent their delegates, for approval and adoption. If approved by 
 two-thirds of these denominations— and we do not anticipate that a 
 single one will reject it— the first sessions of "The Federal Council of 
 the Churches of Christ in America" will be held in December of 1908, 
 the earliest date when it will be possible to meet after all the denom- 
 inations will have had opportunities to give their adhesion to such a 
 Federation. The meeting this past week was preparatory; thus the 
 Federation will be complete and in full operation, and the work it has 
 to do will be fairly entered uiJon. Fortunate will those be who shall 
 live under the new era of Church union, if, as we fully believe, the 
 promise of united service shall be fulfilled in preventing hurtful rival- 
 ries and in strengthening each other's hands in the support of public 
 righteousness and individual devotion to whatever honors God in ben- 
 efiting man. — The hidepcndent, New York. 
 
 The Conference itself was a marvelous expression of the growth of 
 unity. Forty years ago such a gathering, and for such a purpose, would 
 not have been possible. It marks the decline of denomiuationalism and 
 the growing imperialism of Christ. Those among you whose heads are 
 gray can remember a time when the relation between the denomina- 
 tions was like to that of the ancient Jews and Samaritans. Sectarian 
 animosities were rife in the Churches. The hopes cherished by a few 
 that the barriers between them would be broken down, and the claims 
 of a common Christian brotherhood be regarded as far above all sec- 
 tarianism, seemed far away and impossible of realization : but what 
 was far away is near at hand, and the impossible has in some measure 
 been realized. In that great gathering there was at least a foretaste 
 of better times. Allegiance to Jesus Christ was the supreme bond that 
 bound them together. The representatives of eighteen million Chris- 
 tians, and of thirty different branches of the Church were as one in 
 Him. — The Rev. 8. J. Niccolls. D.D., LL.D., St. Louis, in jmDlished ad- 
 dress. 
 
 A great fact of sentiment has been exhibited by the Inter-Church 
 Conference on Federation ; it remains to be seen what facts of practice 
 may yet emerge. But the fact of sentiment alone is worth the while. 
 After such a demonstration even the unobservant man of the world 
 ought to begin to revise his blind idea that the different denominations 
 stand for so many chronic feuds among Christians. And it does Chris- 
 tians themselves good to have such an opportunity to exercise in the 
 open their mutual kindly feelings. 
 
 ****** 
 
 But what about tangible outcome in deeds, not words? Large- 
 hearted Christian men were just as sanguine of the coordinating power 
 of the Evangelical Alliance in 1873 as they are respecting the Federa- 
 tion to-day. But the Alliance faded away in slow decline until now its 
 whole energy is exhausted in getting out a program for the Week of 
 Prayer once a year. Will the Federation in its turn rise sublimated 
 to the Nirvana of such exalted usefulness? Even if it would be worth 
 while as a temporary exhibition, it would be vastly more worth while 
 as a permanent engine. 
 
67S CHURCH FEDERATION 
 
 There can be no hasty exaction of results. The very fact that it 
 is necessary to go back now to the denominations and get indorsement 
 for the Plan of the Federation, before a working body can be created, 
 jtostpones by at least three years any experimental test of its poten- 
 tiality. But that will be a short time to wait if it really suffices to 
 establish an efficient agency of common action. To wield thoroughly 
 interlocked a tithe of the latent force in the Churches, or to save a 
 tithe of the force now lost by interference and duplication, would be 
 an incalculable triumph in Christian mechanics. What if this Federa- 
 tion could bring the Churches to agree on a feasible arrangement by 
 which home mission responsibilities for various localities and various 
 populations could be equitably distributed and laid on definite shoulders 
 
 wouldn't home missions soon get a clinching grip on the diverse 
 
 problems that come under that head? What If Federation could bring 
 all Churches to feel profoundly that men are perishing for want of free, 
 wide and constant preaching of the Gospel throughout the city and 
 countryside— wouldn't the adjective "spasmodic" soon cease to apply to 
 evangelism? Here are two of the fundamental tasks of Federation, 
 and a vast area besides of sociological duty lies around them, challeng- 
 ing the Churches to wake and act. If Federation can lead Christians 
 solid to attack these problems, it will be the morning star of the mil- 
 lennium. — The Interior, Chicago. 
 
 It was made very plain in the Conference that matters of moment, 
 many of them, are waiting for the action of the Federated Churches. 
 To enter upon them no creedal uniformity or formal ecclesiastical union 
 is necessary — merely cooperation. Among these are evangelism ; the 
 purification' of politics, insistence on high standards of honesty in busi- 
 ness, opposition to Mormonism, to commercialism and to the liquor 
 power ; movements for Sabbath observance, for Bible study, for mission 
 study and liberal giving, for divorce reform; work among immigrants; 
 work for a better home life, for a nobler press, and for more helpful 
 relations between labor and capital. Indeed, it would be impossible 
 to name any great movement for tae betterment of the world that could 
 not be aided powerfully by federated Christianity. This impelling 
 motive for Church union was urged in many ways throughout the Con- 
 ference. 
 
 No one could come away from that great assemblage in New York 
 without the largest hopes. Men's faces there were forward, away from 
 the weakly divided past, toward the strong and united future. Men's 
 \ oices there were learning to say, "We all are one" : better, their hearts 
 were coming to know it; and the goal of that union was. and will be 
 more and more, "that the world may believe."— T/ie Christian Endeavor 
 World, Boston. 
 
 Along the lines of the discussion there opened out abundant oppor- 
 tunities for practical cooperation among all the Christian Churches in 
 America. How far this impression may extend to the other subjects 
 which were to be treated as to the dealing of a united Church with home 
 and foreign missions, and still more of a united Church in the fellow- 
 ship of faith. I of course cannot speak. The danger of the almost in- 
 herent difficulty lies, of course, just upon such subjects as this. But I 
 am abundantly satisfied that the gathering of such men as met there 
 in New York under the guidance of the Holy Ghost must, in the first 
 place, draw us nearer to each other in points of recognition and appre- 
 ciation, of mutual respect for convictions which we do not share, with- 
 out any loss of self-respect for our own. And with the enormous field 
 that lies before us, of questions that need to be dealt with by what we 
 might call applied Christianity, it seems to me inevitable that the out- 
 come of all this will be the drawing of Christian men of various names 
 to work together along lines of common interest, with no questions 
 
PRESS COMMENTS 67» 
 
 raised of difference in doctrine or in polity, with no diminution of the 
 importance of points on which men are compelled to differ, and with 
 the substitution for the wretched spirit of toleration of a broad recog- 
 nition of the earnestness and honesty of men who differ from us, and 
 of the absolute evidence of the blessing of Almighty God upon the 
 work of those who are working under other names. I felt very strongly 
 what I said, that, "while on the one hand we have our Lord's word, 
 'He that is not with me is against me,' we had on the other hand his 
 word, 'He that is not against us is for us,' and somewhere in the pois- 
 ing of the scale which God holds in his just and even hand there is 
 some point at which these words so balance that neither one outweighs 
 the other into insignificance or unimportance." 
 
 So that in answer to your two questions I should say that my im- 
 pression of the Conference was that its spirit was kindly and cordial 
 and appreciative; that its work, so far as it lay along the suggestion 
 of points of common interest and contact of a practical sort, opens a 
 large opportunity for much greater usefulness ; suggests the possibility 
 of a diminution of a waste of energy in certain directions ; and that I 
 believe it will really accomplish not only a warmer but a truer relation 
 between and among Christian people of all names. — Rt. Rev. W. C. 
 Doane, D.D., in the Church Standard, Philadelphia. 
 
 In point of significance, impressiveness, moral value, and spiritual 
 result, this Conference has probably not had an equal since the first 
 council held in Jerusalem soon after St. Paul's return to that city. 
 4> « « i: 4> rpjj^ theuies chosen for discussion were as broad and 
 generous as the membership of the Conference. Almost every phase of 
 social life, political life, commercial life; the vital questions of the 
 Church and the nation ; problems relating to immigi-ation, city evangel- 
 ization, new methods of Church work ; foreign missions, home missions ; 
 temperance, divorce, schools — practically all of the really important 
 subjects with which the Church is concerned were presented by men 
 eminently capable for such service. That there should have been prac- 
 tical unanimity on such widely divergent topics is simply amazing ; and 
 that a basis of general agreement should have been so easily reached is 
 a cause both of wonder and of gratitude. ***** But more 
 remarkable than all else was the Spiritual Power of the Conference. 
 This was evident at each meeting; and it increased from day to day. 
 Nor did anything weaken that power, no matter what theme was under 
 discussion. Just as the tide, drawn by mysterious but all-powerful 
 forces from the sky, rises with a strength which nothing can resist, 
 covering rocks, headlands, sand-bars, causing grounded vessels to float 
 and submerging the beach in the depths of the shining sea, so rose the 
 spiritual energies of this Conference, and at times the emotion was so 
 strong that nothing but a mighty burst of song, or a fervent prayer 
 from some overcharged heart, could express the peculiar feeling of the 
 hour. Nat irally some topics would arouse more enthusiasm than others ; 
 and there were some speakers so gifted that their voices easily filled 
 Carnegie Hall, and whose earnestness was contagious to a I'emarkable 
 degree ; yet at no time was there a lack of both the power and the peace 
 of God upon the assembly. Perhaps not since Pentecost has there been 
 a more distinct effusion of the Holy Spirit than during the sessions of 
 this Conference. And on Monday, especially at the afternoon meeting, 
 when the topic, "A United Church and Evangelization," admitted of the 
 most faithful, earnest presentation of the needs of the Church and the 
 mighty work it was called to do, it was indeed evident that God was 
 manifesting Himself through those who spoke, and also filling the hearts 
 of those who heard. — The Rev. J. Wesley Johnston, D. D., in Zion's 
 Herald, Boston. 
 
680 CHURCH FEDERATION 
 
 In attempting to effect its object, the Federation of Churches has 
 pursued no chimeras. It has accepted as a fact the differences among 
 the bodies participating. It has recognized as no less a fact their agree- 
 ments. Without attempting to interfere with the former or to har- 
 monize them, it has proposed cooperative worli and effort on the basis 
 of the latter. It would be a scandal to the Evangelical Protestant 
 Christianitj' of this country were its divisions so hopeless and its lines 
 of cleavage so deeply run through the essentials of Christian faith that 
 it could discover no common standing-ground where it could mass its 
 forces against common foes. — The Lutheran Observer, Philadelphia. 
 
 The Inter-Church Conference on the Federation of Churches, held 
 in New York from the 15th to the 21st of November, 1905, was a remark- 
 able meeting, both as to its constitution and its probable influence on 
 the Churches represented. It is an indication of the trend in Church or- 
 ganization and relations which is felt in almost all lands. The Churches 
 are drawing nearer to each other. — The United Presbyterian, Pittsburg. 
 
 The Inter-Church Conference marked the close of what might be 
 called the period of internal strife in this country among religious 
 people owning a common Lord and worshipping a common Father. The 
 spirit that prevailed in that Conference among the representatives of va- 
 rious religious bodies will largely prevail among the Churches every- 
 where. That is one of the good results that will surely flow from that 
 great gathering. ***** This new era of peace between those 
 owning allegiance to a common Lord will be marked as a period of new 
 aggressiveness and of more vigorous warfare against the evils which 
 threaten our Christian civilization and hinder the progress of the King- 
 dom of God on earth. The Church will now become more militant than 
 ever, only its warfare will now be directed, not against the friends of 
 the Master, but against His enemies, and especially against those gigan- 
 tic evils which produce so much sorrow and suffering. It will also be 
 marked as a period of greater activity and of more systematic and 
 united effort on the part of Christians to evangelize the world and to 
 fill the whole earth with the knowledge of Jesus Christ. 
 
 It will be glorious to be living in an age when the forces of right- 
 eousness are united in a life-and-death struggle with the forces of evil, 
 and when Christians, hearing only the voice of Christ, shall keep step 
 to the music of the Cross, as they march forward, a united army, to 
 make the kingdoms of this world the one universal kingdom of our 
 Lord Jesus Christ. — The Christian Evangelist, St. Louis. 
 
 As to practical results expected, it is believed that several moral 
 and social questions for which one or more of the thirty denominations 
 have been seeking a solution will now receive an added impetus by this 
 organized effort. When one church speaks forcibly people listen; when 
 a denomination is heard its voice is heeded if not ol>eyed ; when thirty 
 denominations speak, with eighteen million communicants behind them, 
 at least a third of whom are voters, politicians as well as statesmen 
 may find it to their advantage to obey as well as to hear. 
 
 Cooperation among Churches in mission work at home and abroad 
 will follow naturally. The home missionaries and the foreign are at 
 present far ahead of the bodies which support them ; it will be easier 
 now for them to secure the approval of the home Churches and organ 
 izations to the plans which they propose. 
 
 Organic unity between certain of the denominations of a single 
 family, such as Presbyterians, Methodists or Bai)tists. is likely to re- 
 sult ; in fact, the Baptists and the Free Baptists are already considering 
 a plan of organized union, a meeting of committees having lieen held in 
 this city since the Conference adjourned. It is probable that similar 
 
PRESS COMMENTS 081 
 
 conferences between other denominations will be held in the near 
 future, and it is wholly within reason to predict that within a decade 
 the number of separate denominations will fall below the present 
 mark. Already Federation and union movements are in motion, which 
 have started since this Conference was planned, and it is safe to predict 
 that they will make more rapid progress as a result of the harmony 
 and unanimity prevailing in the meeting just closed. — The New York 
 Observer. 
 
 The most striking thing about the whole Conference was the sweet 
 readiness of all its members to agree to ignore, though without forget- 
 ting, the points of difference between them and to strike hands on the 
 great issues concerning which all are agreed. And after all, one speaker 
 got very near the truth when he said: "I think that when we examine 
 the things which stand at the parting of the ways between any two 
 denominations we shall fail to find there any really vital matter." The 
 unity of the Conference was in its loyalty to Christ and to the work 
 of saving the world for Him, It was the missionary enthusiasm most 
 of all which made its members one iu Him — Christian Advocate, Nash- 
 ville. 
 
 The Inter-Church Conference has justified its existence. It has 
 done good, and that in many directions. The representatives of many 
 Christian bodies came together desiring Federation. They left the 
 Conference with that desire greatly increased and intensified. Many 
 of them felt the unity of Christendom a necessity. The delegates as- 
 sembled as Protestants and Evangelicals, but before the Conference 
 was concluded they realized that this was of necessity a sectarian basis, 
 and therefore in a more catholic spirit they adopted a plan of Federa- 
 tion which made no mention of Protestant, Evangelical or Roman. And 
 finally, the spirit of the Conference, as it developed, was distinctly in 
 the direction of Christian fellowship. The disposition was positive, 
 and the Conference adjourned with no heritage of bitterness, as of old, 
 when sections of Christians have met to discuss cooperation. The 
 fruits of this Conference, therefore, are deeper convictions on the ques- 
 tion of unity, a more comprehensive conception of the Church of Christ, 
 and a deeper consciousness of the family tie that binds, and should 
 hind, all who claim to be members of His One Body.— T7(e Churchman. 
 New York. 
 
 This movement has been intensified by the sentiment of the times. 
 Organizations to avoid waste and increase efliciency obtain in every 
 direction, and surely these objects are as valuable in Christian work 
 as elsewhere. So it has happened that strong expressions have come 
 from all directions calling for the grasp of fellowship. The Christian 
 people of the world have raised their voices for it; business men have 
 demanded it; ministers and missionaries have pleaded for it, until 
 to-day we stand on the threshold of what it is greatly to be hoped will 
 be the beginning of an era of brotherly cooperation, and of a united 
 •effort for righteousness, in which the Church of God will put forth its 
 mighty strength.— T/ie Ram's Horn, Chicago. 
 
 It is to be remembered that, while the formation of a Federation 
 for practical religious purposes requires generality, it demands, with 
 equal urgency, definiteness, particularity, specification. This combina- 
 tion has been realized, we believe, in the Federation provided for by the 
 recent Inter-Church Conference. It is general, but it is not void of gen- 
 erality. It is suflicieutly comprehensive, in that it has not parted with 
 its power to at least include a considerable majority of the Christian 
 people of the United States. Edmund Burke said of himself that he had 
 
682 CHURCH FEDERATION 
 
 taken his ideas of liberty not too high that they might last him through 
 life. The Conference acted wisely and prudently in taking its ideas of 
 comprehensiveness "not too high" that they might last it through the 
 long life to which it is looking forward. There was a sane moderation 
 in its ideas and expectations. It did not aim to include the human race ; 
 it was not its intention even to include all serious-minded persons, or 
 all persons possessing "a religious ideal of some sort." Its aim was 
 simply to unite together in one Federation a large number of Christian 
 Churches which, it was believed, could and would work together har- 
 moniously for one definite purpose common to them all. It is in this 
 purpose that its particular, as distinguished from its general, character 
 is revealed. It is as definite and particular as can be. It is so par- 
 ticular as to be personal. For the basis on which the proposed Fed- 
 eration rests is nothing else than the common belief of all the Churches 
 composing it in "Jesus Christ as their divine Lord and Saviour" ; and 
 its object is to serve Him, to apply His law in every relation of human 
 life, to propagate His Gospel as the sole and sufficient means for the 
 redemption of mankind. This belief in, this personal attachment and 
 devotion to, a personal, divine-human Lord and Saviour, the incarnate 
 Son of God. is, in the judgment of the Conference, the one common 
 meeting-ground for all Christian denominations, and furnishes the one 
 sufficient basis on which they may be federated together. To it, the 
 Person of Jesus Christ is the one capital, radical, pivotal, central fact ; 
 and belief in Him, and attachment and devotion to Him as our divine 
 Lord and Master, the one all-related, all-determining and all-compre- 
 hending principle. The primacy of personality above all things else, and 
 in personality, the primacy of the will, as related to the intellect— these 
 are great and everlasting principles; and they are principles which 
 found distinct, earnest and reiterated utterance in the course of the 
 proceedings of the Conference. It is largely on the solid ground of these 
 principles that its action is based.— Reformed Church Messenger. 
 
 1 regard the result achieved by the Inter-Church Conference on 
 Federation to be the greatest and most significant accomplished by any 
 religious gathering ever held in North America. The potentialities of 
 the federative action taken in Carnegie Hall are limitless. If the plan 
 is worked with the best human wisdom and with an unselfish spirit, 
 if Jesus Christ, the great Magnet and Unifier, is given His true pre- 
 eminence, and if the council of representatives of the various bodies 
 of Christians approach all their tasks with a sense of their need of 
 superhuman assistance, the Kingdom can and will be tremendously ad- 
 vanced. There will be vast economies as a result of preventing and 
 overlapping and undercutting and consequent misunderstandings, fric- 
 tion and ill-feeling. Far heavier blows will be dealt against various 
 forms of iniquity and injustice. A much more rapid, complete and 
 effective occupation of field, both at home and abroad, is made practi- 
 cable. A great step has been taken in the direction of presenting to an 
 unbelieving world the mightiest and most convincing apologetic. The 
 transactions of November 15-21, 1905, will loom up larger and larger 
 with each succeeding year.— John R. Mott, in The Christian City, New 
 York. 
 
 I am glad that the recent Conference did not fail to declare its 
 lovalty to our Divine Lord and Saviour. We honor many who do not 
 agree with us. We honor their work. But the fields we occupy, and the 
 w'ork we do. are. in part, different from theirs. 
 
 That this, our work, will be more wisely, more lovingly, more en- 
 thusiasticallv, more successfully, done in the future by reason of the 
 Conference just closed, a Conference wonderful in ability, in variety 
 of utterance, in nobleness of spirit, I confidently believe. The American 
 Churches will feel the inspiration through all its wide extent.— The 
 
PRESS COMMENTS 683 
 
 Rev. Bishop E. G. Andrews, D. D., LL. D., in The Christian City, New 
 Yorlj. 
 
 The Conference was si^ificant in its intellectual force. For four- 
 teen successive sessions the discussion of the high themes which the 
 wide range of the programme afforded was heard by delegates and 
 audience, not only without restlessness, but with an intense avidity. 
 The addresses were worthy of such a hearing. This was evident to 
 any one who knows that upon this platform on these six days stood 
 men, many of whom, by pen and voice, in their several denominations, 
 are moulding the thoughts and swaying the life of the people, and that, 
 with scarcely an exception, these speakers were at their best. It was 
 a common comment concerning some of the most famous men in Amer- 
 ican Christianity that their addresses here had never by them been 
 equalled. 
 
 In this play of mind was constantly the heart warmth. Fervor 
 gave welcome glow to every utterance. It was a time, not only for 
 light, but for fire. 
 
 That element in speech which is more than enthusiasm, an element 
 for which there is no better descriptive term than spiritual power, was 
 an unmistakable characteristic, and throughout the six days the atmos- 
 phere was rare and exhilarating as is that of high places. The prac- 
 tical expression of these forces of intellect and soul was in the recogni- 
 tion of the essential unity of the Churches in their loyal faith in Jesus 
 Christ, the Divine Lord and Saviour, and in the confidence with which, 
 that unity once accepted as real, the problems of the future might be 
 faced. — The Christian City, New York. 
 
 If the Conference should accomplish nothing else, it has accom- 
 plished one thing already for which it will be memorable. It has proved 
 to the whole world that practically the entire Christian world is unani- 
 mous in a firm belief in the divinity of the Lord Jesus Christ. The 
 basis of Federation proposed by the Conference excludes from the Fed- 
 eration none but those who deny the divinity of Jesus. That conviction 
 was voiced by nearly every speaker, and usually was greeted by enthusi- 
 astic applause on the part of the audience. In view of the much-talked- 
 of doctrinal dissensions and critical tendencies of our day, it is a posi- 
 tive joy to the believer's heart to know that the whole world of believers 
 is firmly holding its faith in the divinity of Jesus and in His salvation. 
 
 Another result of the Conference may be found in the revelation 
 of the fact that the Church is not as sadly rent and at war with itself 
 as some have claimed. The principles of faith and practice upon which 
 believers agree are more numerous and infinitely more important than 
 those about which they disagree. A storm of applause greeted the 
 speaker who asserted that the Conference was called not that we might 
 be made one, but because we were one already. The entire Church has 
 c le God and Saviour, one Spirit, one Bible, one hope, one faith, if not 
 one creed, one service and one ideal of life. Differences have been 
 needlessly accented — but the essential union exists, nevertheless. — The 
 Moravian. 
 
 As a demonstration of existing unity, as promoting mutual acquaint- 
 ance, as the starting point of a movement which if wisely and vigor- 
 ously carried out may increase the vitality and power of Protestant 
 forces in this country, this Conference on Federation will stand as one 
 of the great meetings of the first decade of the twentieth century. — 
 The Congregationalist. 
 
INDEX 
 
 African Methodist Episcopal 
 Church, 33, 55 : delegates, 658. 
 
 African Methodist Episcopal Zion 
 Church, 34, 55; delegates, 658. 
 
 Albert, Rev. Charles S., 51. 
 
 Allbright, Rev. William H., 90. 
 
 Alliance, Evangelical, see Evangel- 
 ical AUianc-e. 
 
 Alliance of Reformed Churches, 
 resolution from, 52. 
 
 Alternate delegates, 665. 
 
 American Cities, the evangelization 
 of, 501. 
 
 Anderson, Rev. Asher, xiv, 50, 51, 
 63. 
 
 Andrew and Philip, Brotherhood 
 of, 431. 
 
 Andrews, Rev. Bishop Edward G., 
 xiv, 14, 54, 57. 
 
 Anthony, Rev. Alfred Williams, 
 XV, 16, 60, 87 ; practical work- 
 ings of Church Federation in the 
 State of Maine, 313. 
 
 Apologetic, the world needs a new, 
 138. 
 
 Australia, union of churches in, 
 151. 
 
 Babcock, Rev. Maltbie, 626. 
 
 Baker, Stephen, iii, 47 ; report of 
 Finance Committee, 642, 671. 
 
 Baltzer, Rev. John, xv, 22, 54, 92; 
 what practical results may be 
 expected from this Conference, 
 489. 
 
 Baptist Churches, 33, 54, 87 ; dele- 
 gates, 647. 
 
 Baptist, Free, 33, 54; delegates, 
 648. 
 
 Baptist, Seventh Day, 34, 54; del- 
 egates, 649. 
 
 Baptist Young People's Union, 80, 
 431. 
 
 Barnes, Rev. H. W., 17, 61. 
 
 Barnes, Rev. L. C, xiv, 22, 54, 97, 
 107. 
 
 Barton, Professor George A., 14, 
 57. 
 
 Barton, Rev. James L., xv, 17, 60; 
 Church Federation in Japan, 355. 
 
 Bauslin, Rev. David H., xiv, 15, 
 59 ; address, 297. 
 
 Beaver, Hon. James A., xv, 21, 81 ; 
 the possibilities of United Chris- 
 tian youth, 461. 
 
 Bell, Rev. E. K., 17, 61. 
 
 Bell, Rev. Hill M., 54. 
 
 Bible Society, American, 214, 334, 
 336. 
 
 Black, Rev. William H., xiv, 11, 
 52 ; what the churches can do by 
 cooperating, 165. 
 
 Boardman, Dr. George Dana, 66, 
 631. 
 
 Bowman, Rev. Bishop Thomas, 54. 
 
 Bradford, Rev. Amory H., xv, 22, 
 
 55, 92 ; what practical results 
 may be expected from this Con- 
 ference, 494. 
 
 Brett, Rev. Cornelius, 15. 
 Brewer, Hon. David J., xv, 24; 
 
 law and justice, 547. 
 Bristol, Rev. Frank M., 22, 94. 
 Brotherhood of St. Andrew, 432. 
 Bruce, Hon. M. Linn, xv, 26, 27, 
 
 SO, 120, 121 ; significance of this 
 
 Conference, 608, 623. 
 Buckley, Rev. James M., xiv, 12, 
 
 56, 98; ecclesiastical fraternity, 
 111 ; religious education by the 
 press, 213. 
 
 Burgess, Rt. Rev. Frederick, 10, 41, 
 
 Cady, J. Cleveland, iii, xiv, 31, 39, 
 
 43, 47 ; addi-ess of welcome, 125, 
 
 627. 
 Cadman, Rev. S. Parkes, xv, 25, 
 
 110 ; ecclesiastical fraternity, 
 
 567. 
 Calvert, Rev. John B., iii, xiv, 11, 
 
 43, 45, 51, 54, 102. 
 Canada, union of churches in, 151. 
 Capen, Hon. Samuel B., xv, 26, 54, 
 
 117 ; significance of this Confer- 
 ence, 605. 
 Carson, Rev. John F., xiv, 11, 52; 
 
 the open door before the 
 
 Churches, 167. 
 Catechetical instruction, 184. 
 Chapman, Rev, J. Wilbur, xv, 23, 
 
 102, 168 ; interdenominational 
 
 evangelistic work, 525. 
 Chickering Hall Conference, 300. 
 China, interdenominational work 
 
 in, 351. 
 China and Korea, interdenomina- 
 tional work in, 350. 
 Christ, our faith in, 370. 
 Christian Endeavor movement, vi, 
 
 80, 150, 153, 166, 431, 464. 
 Christian progress, a united 
 
 Church and, 565, 606. 
 "Christians," 33, 54 ; delegates, 649. 
 Christianity, Christ the centre of, 
 
 370. 
 Church, a federated, 137. 
 Church Federation, what it stands 
 
 for, 613 ; limitations, 615. 
 
 685 
 
Church history, divisive period of, 
 148. 
 
 Church, the ideal, 597. 
 
 Church union, in United States, 
 151, 152; abroad, 151. 
 
 Citizenship, 230. 
 
 Citizenship, centre of new civiliza- 
 tion, 502. 
 
 Clark, Rev. James E., 26, 55, 106. 
 
 Clarli, Rev. William Walton, xiv, 
 15, 59; federation illustrated, 
 292. 
 
 Clement, Rev. G. C, 55. 
 
 Clinton, Rev. George Wylie, 25, 
 114. 
 
 Coe. Prof. George A., quotation 
 from, 196. 
 
 College, religious education in the, 
 197. 
 
 Comity, in mission work, 268. 
 
 Committees, reports of, 635. 
 
 Commercialism, evil effects of the 
 spirit of, 558. 
 
 Conference, Inter-Church, signifi- 
 cance of, 603, 620; marks dis- 
 tinct step forward in religious 
 history of America, 626. 
 
 Congregational Churches, 33, 54; 
 action of National Council of, 
 156 ; delegates, 649. 
 
 Conscience, the popular, 537. 
 
 Converse, John H., 10, 41, 169. 
 
 Cooperating Christian missions in 
 Japan, the standing committee 
 of, 362. 
 
 Cooperation, growth of spirit of, 
 135. 
 
 Cooperation, local illustrated, 127. 
 
 Cooperative parish plan, 127, 304, 
 308. 
 
 Correspondence, committee of, 49, 
 55, 104, 112, 157. 
 
 Council, Federal, 34. 
 
 Country ministers, training for. 
 395. 
 
 Coyle, Rev. Robert F.. xv, 19, 79; 
 essential unity of the Churches, 
 397. 
 
 Criminal law, failure in the ad- 
 ministration of the, 556. 
 
 Cumberland Presbyterian Church, 
 34, 55 ; delegates, 662. 
 
 Dahlman, Rev. A. E., xv, 22. 94. 
 Day. Rev. Charles O., 24. 103. 
 Dealey, Prof. James Quayle, 83. 
 
 89, 95. 96. 97, 101. 
 Delegates, names and addresses of. 
 
 645-667; alternates. 665. 666; 
 
 honorary, 667. 
 
 Demarest, Wm. T., iii, xiv, 47; re- 
 port of Committee on Publica- 
 tion, 639, 673. 
 
 Derrick, Rev. Bishop W. B., xv. 
 23 ; the work of evangelization 
 among the negroes, 520. 
 
 Devins, Rev. John Bancroft, iii. 
 xiv, 47 ; founder of Federation 
 of East Side Workers, 155, 300; 
 report of Press Committee, 640, 
 673. 
 
 Dickey, Rev. Charles A., xv, 22, 
 92 ; what practical results ma.v 
 be expected from this Confer- 
 ence, 485. 
 
 Dickie, Samuel. 53. 
 
 Disciples of Christ, the, 33; dele- 
 gates, 651. 
 
 Doane, Rt. Rev. William C, xiv, 
 13, 57 ; family life, 234. 
 
 Dodge, William E., 125, 155, 303. 
 
 Dubs, Rev. Bishop Rudolph, 10, 41, 
 55. 
 
 Duffield, Rev. Howard. 14, 57. 
 
 Dwight, Rev. Meletiah E., iii, iv. 
 xiv, 47; report of Committee on 
 Meetmgs, 635, 672. 
 
 Dykes, Rev. J. Oswald, 52. 
 
 Eaton, Rev. Charles A., 21. 
 
 Ecclesiastical fraternity, 576. 
 
 Economy of forces, 606. 
 
 Ecumenical Missionary Conference. 
 626. 
 
 Education, religious, in the home. 
 175 ; Sunday School, 181 ; week- 
 day, 188 ; college, 197 ; press, 213. 
 
 Elliott. Rev. George, 55. 
 
 Elmendorf, Rev. Joachim, xiv, 9 ; 
 opening prayer, 39. 
 
 England, federation of the Free 
 Churches in, 151. 
 
 Episcopal Church, Reformed. 34 : 
 delegates, 663. 
 
 Episcopal Church. Protestant 34: 
 representation in the Conference 
 explained, 72-74; delegates, 663. 
 
 Epworth League, 431. 
 
 Evangelical Alliance, v, 125, 153. 
 299, 301. 
 
 Evangelical Association, 33; dele- 
 gates. 652. 
 
 Evangelical Synod of North Amer- 
 ica, 33 ; delegates, 652. 
 
 Evangelism, the hope of the 
 Churches. 528. 
 
 Evangelistic movement, how feder- 
 ation can help the. 530. 
 
 Evangelistic Work, interdenomina- 
 tional. 525. 
 
INDEX 
 
 687 
 
 Evangelization, a united church 
 
 and, 499-534. 
 Evangelization of the World, the 
 
 great unifying conception, 453. 
 Executive Committee ; report. 42 ; 
 
 recommendations to Conference, 
 
 48, 671. 
 
 Family Life, 234. 
 
 Farnham, Rev. E. P., 13, 56. 
 
 Farrar, Rev. James M., xv, 24, 103. 
 
 Faunce, President Wm. H. P.. xv. 
 18, 55, 61 ; our faith in Christ- 
 Christ the Centre of Christian- 
 ity, 370. 
 
 Federated Church, power of a, 137. 
 
 Federal Council, 34; allied de- 
 nominations, 151 ; an advance 
 movement, 135. 
 
 I'ederation of Churches, national. 
 See National Federation of 
 Churches. 
 
 Federation. Plan of. 33 ; discussion 
 of, 62-100; adoption of, 101. 
 
 Federation, philosophy of, 137 : 
 present practical workings of, 
 295; strength of the church in- 
 creased by, 137, 549 ; illustrated 
 when we sing together, 633 ; 
 waste avoided, 128; within the 
 Church of Christ, 136; World's 
 Student Christian, 432. 
 
 Federative ideals, 321, 322. 
 
 Federative work in the States, 313. 
 
 Federative work in the smaller 
 cities and rural districts, 307. 
 
 Fellowship, general movement of 
 the Churches toward closer, 147. 
 
 I'ellowship of faith, a united 
 church and the, 367. 
 
 Finances, report of committee on, 
 641, 671. 
 
 Foreign mission work, influence of. 
 150. 
 
 Foreign missions, movement for 
 union, 150. 
 
 Foss, Rev. Bishop Cyrus D.. 24, 50. 
 69. 70, 90. 
 
 Fowler. Rev. Bishop Charles H.. 
 xiv, 9, 15, 40, 59; address, 273. 
 
 Fraternity, ecclesiastical. 567 ; 
 strengthened by companionship 
 in Christian effort, 573. 
 
 Free Churches, federation in Eng- 
 land of, 151 ; resolution of sym- 
 pathy with the, 113. 
 
 "Friends," 33, 54 ; delegates, 653. 
 
 Gaines, Bishop W. J., 55. 
 Galloway, Rev. C. B., xiv, 15, 59; 
 
 a united church and home and 
 
 foreign missions, 283. 
 
 Garrison, Rev. J. H., xiv, 11, 54, 
 55 ; a united church and relig- 
 ious education, 173. 
 
 Garritt. Rev. Joshua C, xv, 17, 61 ; 
 interdenominational work in Ko- 
 rea and China, 350. 
 
 German Churches, the "inner mis- 
 sion" of the, 509. 
 
 German Evangelical Synod of 
 North America, 33, 54; attitude 
 toward federation of the. 489. 
 490; delegates, 653. 
 
 Germany, union of churches in. 
 151. 
 
 Gifford, Rev. O. P., 18, 62. 
 
 Gladden, Rev. Washington, xiv, 10. 
 41 ; memorial concerning the 
 persecution of Jews in Russia. 
 51 ; address, 52, 54, 57, 151. 
 
 Good, Rev. James I., 18, 62. 
 
 Goodell, Rev. Charles L., 62. 
 
 Goodsell, Rev. Bishop D. A., xv, 
 19, 80; essential unity of the 
 churches, 422. 
 
 Government by the people, 554. 
 
 Graham, Rev. L. G.. 12, 54. 
 
 Graham. Robert, 300. 
 
 Green. Rev. D. C, 364. 
 
 Greene, Rev. S. H., 54. 
 
 Greer, Rt. Rev. David H.. xv, 20. 
 26. 27, 81, 121; the ideal 
 church, 579. 
 
 Gruuert, Rev. F. E.. 81. 
 
 Grosscup, Hon. Peter S., xv, 24, 
 103; the popular conscience. 
 
 Hall. Rev. Charles Cuthbert, xv, 
 
 25, 111; -world conquest, 580. 
 Hallock, Dr. S. F., iii, 47. 
 Harlan, Hon. John M., 13, 57. 
 Hartford, Conn., federation, 126. 
 Haven, Rev. William I., xv, 16, 31, 
 43, 60; federation in interdenom- 
 inational work, 333. 
 Hebrews, 143. 
 Hegeman, Rev. J. Winthrop. xv, 
 
 16. 60, 155, 301; address, 323. 
 Henry, Rev. J. Addison, xv, 27, 
 
 119. 
 Hendrix, Rev. Bishop Eugene R., 
 
 xiv, 26, 55, 57, 75, 82, 86, 98, 101 : 
 
 the ideal state, 587. 
 Hillis, Rev. Newell Dwight, xv, 
 
 23, 102 ; evangelism the hope of 
 
 the churches, 528. 
 Hodgdon, Rev. Frank W.. 51. 
 Hodges, Rev. George, xiv, 12, 56 ; 
 
 the theological seminary and 
 
 modern life, 205. 
 Holy Scripture, our faith in, 377. 
 
688 
 
 INDEX 
 
 Holy Spirit, om- faith in the, 384. 
 Home and Foreign Missions, a 
 
 united church and, 249-287. 
 Home, religious education in the, 
 
 175. 
 Home Life, the American, 539. 
 Hospitality, report of committee 
 
 on. 037, (571. 
 Hoyt. Rev. Wayland, 26, 114. 
 Hubbert, Rev. J. M., xiv, 58, 02. 
 Huttou. Rev. M. H., 55. 
 Hvde, President William DeWitt, 
 
 155. 
 Hymns, Christian, influence upon 
 
 thought and life of the church, 
 
 570. 
 
 Ideal State, the, 587. 
 
 Inner Mission of the German 
 
 churches, the, 509. 
 India, interdenominational work 
 
 in, 339. 
 Individual, thought of the, 226; 
 
 discovery of the, 617. 
 Inter-Church Conference, marks 
 
 an era, 140. 
 Interdenominational work, 333. 
 
 Jagger. Rt. Rev. Thomas A., 23, 
 103. 
 
 Japan, the Christian movement in 
 its relation to the new life in, 
 364: interdenominational work 
 in. 355. 
 
 Jefferson, Rev. Charles E., 18, 62. 
 
 Jennings, Rev. M. L... 12, 51. 
 
 Johnson, Rev. G. W., 94. 
 
 Johnston, Rev. R. P., 19, 79; es- 
 sential unity of the churches, 
 403. 
 
 Kelley, Mr. Robert L.. 54. 
 
 Kelley, Rev. William V., 13, 57. 
 
 Kephart, Rev. Bishop E. B., 71. 
 
 Kimball, Alfred R., iii, 47; treas- 
 urer's report, 642, 671. 
 
 King, President Henry C, xiv, 12, 
 56; religious education in the 
 college, 197. 
 
 King, Rev. Henry M., 23, 103. 
 
 Kingdom of God, the transcen- 
 dent aim of a united church, 
 the, 585-601. 
 
 Korea, interdenominational work 
 in, 350. 
 
 Labor and Capital, 225. 
 
 Laidlaw, Rev. Walter, xv. 16, 60. 
 1.55; ten years' federative work 
 in New York City, 299-307. 
 
 Lambeth Conforonco, conditions 
 of union adopted at, 152; dec- 
 laration regarding missionary 
 work, 575. 
 
 Lawson, Rev. Albert G., xiv, 51. 
 
 Leibei-t Rev. Morris W., 80. 
 
 Leonard, Rev. Adna B., 71. 
 
 Levering, Rt. Rev. J. M., xiv, 15, 
 55; a imited church and home 
 and foreign missions, 278. 
 
 Lewis, Rev. A. IL. 25, 104. 
 
 Liberty, religious, 148. 
 
 Lincoln, Abraham, 542, 554, 562. 
 
 Littleton, Hon. Martin W., xiv, 9, 
 41; address of welcome, 129. 
 
 Loofboro, Rev. E. T., 54. 
 
 Lord, Rev. Rivingtou D., xiv, 31, 
 43, 54, 75, 87. 
 
 Lutheran Evangelical Church, the 
 (General Synod), 33; delegates, 
 ()53. 
 
 Luther League, 431. 
 
 McAuley. Jerry, 175. 
 
 McBee. Mr. Silas, 20. 80. 
 
 McCook, Rev. Henry C. 66. 
 
 McDowell, Rev. Bishop W. F., xv. 
 IS, 62; our faith in the Holy 
 Spirit, 384. 
 
 McYickar, Rt. Rev. William Neil- 
 son, xiv, 11, 52. 66, 96; open 
 door before the Christian 
 churches, 1,59. 
 
 MacArthur, Rev. Robert S., xiv, 
 10. 41, 42 ; address of welcome, 
 140. 
 
 Mackay, Rev. Donald Sage, xv, 27, 
 121; address at reception to the 
 Conference, 625, 631. 
 
 MacMullen. Rev. Wallace, iii, xiv. 
 47; report of pulpit supply com- 
 mittee, 641, 673. 
 
 Maine, interdenominational com- 
 mission of, 125, 155; history, 
 314-316; work, 316; principles, 
 317. 
 
 Marriage and Divorce, 492. 
 
 Mauck, President Joseph W., xv, 
 19, 79; essential unity of the 
 churches, 392. 
 
 blendes. Rev. Dr. H. Pereira, let- 
 ter from, 82. 
 
 Meetings, report of committee on, 
 637, 672. 
 
 :Mennonite Church, 34; delegates, 
 (;54. 
 
 Methodist Episcopal Church, 33; 
 delegates. 6.54. 
 
 Methodist Episcopal Church, Afri- 
 can, 33; delegates, 658. 
 
INDEX 
 
 Methodist Episcopal Church, 
 South, 33; actiou of General 
 Conference of, 157; delegates, 
 656. 
 
 Methodist Episcopal Zion Church, 
 African. 34; delegates, 658. 
 
 Methodist Episcopal Church in 
 America, Colored, 33. 
 
 Methodist Church, Primitive, 33; 
 delegates. 659. 
 
 Methodist Protestant Church, 33; 
 delegates, 659. 
 
 Miller, Rev. C. Armaud, xv, 23 ; 
 the "inner mission" of the Ger- 
 man churches, 509. 
 
 Mills, Rev. Bishop J. S., xiv, 11, 
 55, 58; a united church and 
 home and foreign missions, 251. 
 
 Ministration, work of the church, 
 599. 
 
 Missionary activity, 575; sti-ong- 
 est unifying element in the 
 church, 576. 
 
 Modern Life, the theological sem- 
 inary and, 206. 
 
 Moench, Rt. Rev. Chas. L., 13, 57. 
 
 Moffat, Rev. James D., xiv, 13, 55, 
 56. 
 
 Moravian Chui'ch, 34; official ac- 
 tion of, 75; delegates, 659. 
 
 Morehouse. Rev. H. L., xiv. 14, 31, 
 43, 54, 59, 91; address, 266. 
 
 Morris. Rev. James C, 74. 
 
 Mott, Mr. John R., xv, 20, 80 ; ad- 
 dress as chairman of meeting 
 representing young people's or- 
 ganizations. 431. 
 
 Municipal reform, reasons for the 
 failure of, 551, 557. 
 
 Nation, the United States a Chris- 
 tian, 553. 
 
 National Educational Association. 
 166. 
 
 National Federation of Churches 
 and Christian Workers, 29, 36, 
 39, 42, 43, 47. 52, 78. 126, 151; 
 organization, 155, 156, 157. 
 
 National Life, a united church and 
 the, 535, 564. 
 
 Negroes, the work of evangeliza- 
 tion among the, 520. 
 
 New York City, churches of, 141; 
 religious problems. 142; federa- 
 tion of churches. 126, 133; re- 
 sults of work, 304; ten years' 
 federative work in, 299. 
 
 New York State, federation of 
 churches and Christian workers 
 of, 323. 
 
 New Zealand, union in, 151. 
 
 Niccolls, Rev. Samuel J., xiv, 14, 
 58, 83, 85; a united church and 
 home and foi'eign missions, 257. 
 
 Noble, Rev. William B., xv, 51. 
 
 North, Rev. Frank Mason, iii, iv, 
 xiv, 22, 31, 39, 43, 47, 51, 54, 79, 
 89, 116; the evangelization of 
 American cities, 501. 
 
 Oberly, Rev. H. II., 60. 
 Open and Institutional Church 
 League, 133, 154, 155. 
 
 Parish Plan, cooperative, 127, 308. 
 
 Pastors, an appeal to, 533; need 
 of faithful, 616. 
 
 Patton, Rev. Francis L., 61. 
 
 Peace, power of the churches 
 through united effort to compel, 
 552. 
 
 I'epper, Mr. G. W., 55, 60. 
 
 People, government by the, 554. 
 
 Peters, Rev. John P., xiv, 15, 59; 
 comity illustrated in foreign 
 mission work, 290. 
 
 Philippines, interdenominational 
 work in the, 342. 
 
 Plan of Federation, 33, 75 ; discus- 
 sion of, 62-72. 
 
 Porter, Hon. Henry Kirke, xv, 17, 
 26, 61; address. 369; signlticance 
 of this Conference, 609. 
 
 Power, Rev. Frederick D., xv, 21, 
 55, 92; what practical results 
 may be expected from this Con- 
 ference, 476. 
 
 Powers, Rev. O. W.. xiv, 11, 52, 54 ; 
 address, 163. 
 
 Presbyterian Church, progress 
 toward a reunited, 486. 
 
 Presbyterian Church in the U. S. 
 A., 34; delegates, 660. 
 
 Presbyterian Church, Cumber- 
 land, 34; delegates, 662. 
 
 Presbyterian Church, United, 34 ; 
 delegates, 662. 
 
 Presbyterian Church, Reformed, 
 34; delegates, 662. 
 
 Presb.vterian Church, Welsh, 34; 
 delegates, 664. 
 
 Press Committee, report of, 639, 
 673. 
 
 Press Comments, 675. 
 
 Press, religious education by the, 
 216-222 ; daily. 217 ; church, 219 ; 
 power of religious, 220. 
 
 Programme, 9-27; work of the 
 committee, 47; report of com- 
 mittee on, 638, 673. 
 
 Prugh, Rev. J. H., 55. 
 
690 
 
 INDEX 
 
 Publication, report of committee 
 on, 638. 
 
 Pulpit Supply, report of commit- 
 tee on, 641, 673. 
 
 Radcliffo, Rev. Wallace, xiv, 13, 
 56; labor and capital. 225. 
 
 Raymond, Rev. Bradford P., 24, 
 104. 
 
 Reception at Waldorf-Astoria Ho- 
 tel, 27; by whom tendered, 47; 
 addresses, 621-634, 673. 
 
 Rees, Mr. William A., 55. 
 
 Reformed Churches of Presbyte- 
 rian System, Alliance of, resolu- 
 tion regarding Conference, 52. 
 
 Rofonned Church in America, 34; 
 delegates, 663. 
 
 Reformed Church in the U. S. A., 
 34; delegates, 663. 
 
 Religion, educational system of, 
 179. 
 
 Religious Education, a united 
 church and, 171-204; by the 
 press. 56. 213; in the college, 
 107: weok-day, 56. 188. 
 
 Religious Instruction, 491. 
 
 Remensnyder, Rev. J. B., 0. 40, 
 54. 
 
 Rice, Rev. Charles B.. 51. 
 
 Richards, Rev. George W., xiv, 12, 
 56: religious education in the 
 home. 175. ' 
 
 Richards, Rev. Wilham R.. 17. 61. 
 
 Ripon. Lord Bishop of. letter of 
 greeting received and read. 52. 
 
 Roberts, Rev. Joseph, 16. 59. 
 
 Roberts, Rev. William Henry, iii, 
 iv, xiv. 10. 25, 31 ; address at 
 opening of Conference, 39. 40. 
 42, 45, 47; elected permanent 
 chairman. 50, 55, 61, 69, 91, 96, 
 97. 116, 117, 120, 157, 626, 643. 
 671. 
 
 Rodgers, Rev. James B., xv, 17. 
 60 ; interdenominational work in 
 the Philippines, 342. 
 
 Rogers, Dean Henry Wade, xv, 24 ; 
 government by the people. 5.54. 
 Roosevelt, President Theodore, 
 letter from. 40. 128. 627. 
 
 Root. Rev. Edward Tallmadge. xv, 
 16, 60; federation in sninlhn- cit- 
 ies and rural districts, 307. 
 
 Sabine, Rt. Rev. W. T., 15, 55, 59. 
 
 Sanford. Rev. Elias B., iii. vii, xiv, 
 10, 31, 43, 47, 48, 50. 52. 116, 126 : 
 preparatory work of recent 
 years, 154, 626, 627. 
 
 Satterlee, Rt. Rev. Henry T., 300. 
 
 Schools, parochial, 192, 193; pub- 
 lic, and religious instr action in, 
 189-196. 
 
 Schweinitz, Rev. Paul de, 68. 
 
 Scotland, union of Free Church 
 and the United Church in, 151. 
 
 ScouUer, Rev. J. C, 55. 
 
 Service, together for, 608. 
 
 Seymour, Rev. Charles R., 21, 81. 
 
 Smith, Rev. C. W., 54. 
 
 Social Order, united church and 
 the, 223, 248. 
 
 Society, the ideal, 242. 
 
 Speer, Mr. Robert, 20. 81 ; the 
 basis of unify among young peo- 
 ple and steps toward its achieve- 
 ment, 443. 
 
 Spreng. Rev. S. P., xv, 19, 79; es- 
 sential unity of the churches, 
 412. 
 
 Stanley. Dean, quotation, 400. 
 
 Steele, Rev. James D., 55, 81. 
 
 Stephens, Rev. D. S., xv, 21, .55, 
 92 ; what practical results may 
 be expected from this Confer- 
 ence, 480. 
 
 Stevenson, Rev. J. Ross, xv, 25; 
 missionary activity, 575. 
 
 Stimson, Rev. Henry A., 27, 121. 
 
 Stires, Rev. Ernest M., 25. 
 
 Stoever, W. E.. xv, 26 ; significance 
 of this Conference, 610. 
 
 Stotsenberg, Mr. J. H., 60, 82. 
 
 Strong, Rev. Josiah, xv, 19, 79, 89. 
 299; essential unity of the 
 churches. 417, 503. 
 
 Student Volunteer Movement, for 
 foreign missions. 432, 465, 469. 
 
 Sunday School, 193; religious 
 education and the, 55, 181, 193; 
 international convention report, 
 186 ; future work of. 187, 188. 
 
 Sunday newspaper, 218. 
 
 Summerbell. Rev. Martyn, xiv, 51. 
 
 Synnott, Mr. Thomas W., 51, .55. 
 
 Tagg. Rev. F. T.. xv. 19, 55, 79; 
 
 essential unity of the churches, 
 
 408. 
 Theological seminary and modern 
 
 life. .56, 205. 
 1'hoburn. Rev. Bisliop J. M.. xv, 
 
 16. 61 ; interdenominational 
 
 work in India. 3.39. 
 Thompson. Rev. Charles L., xiv. 9, 
 
 31. 41. 43. .55: addre.ss of wel- 
 come. 13.3. 154. 
 Tigert, Rev. .Tohn J., xiv, 26, 51, 
 
 55, 90. 104; significance of this 
 
 Conference, 611. 
 
INDEX 
 
 691 
 
 Tipple, Rev, Ezra Squier, iii, xiv, 
 47, 637, 671. 
 
 Transportation, report of commit- 
 tee on, 643. 
 
 Treasurer's Report, 642. 
 
 Tract Society, American. 334. 
 
 Tucker, President William J., xiv, 
 13, 57; citizenship, 230. 
 
 Tupper, Rev. Kerr Boyce, iii, xiv, 
 27, 47, 121 ; response on behalf 
 of the delegates at reception 
 given to the Conference, 630, 
 672. 
 
 Turnbull, Rev. Thomas B., xv, 23, 
 103. 
 
 Union, in Canada, Australia, New 
 Zealand, 151 ; evangelical in 
 Philippines, resolutions, 349 ; 
 focus point of, 627; on foreign 
 mission fields, 150 ; organic 
 Church, 140. 
 
 United Church, 138; illustrated. 
 139 ; evangelization, and a, 449- 
 534; religious education, and a, 
 171 ; Christian progress, and a, 
 565-602. 
 
 United Brethren in Christ, 34; 
 delegates, 664. 
 
 United Evangelical Church, 34; 
 delegates. 664. 
 
 Unity Among Young People, the 
 basis of, 443 ; of the churches, 
 the essential, 391 ; product of 
 evangelism, 149; Dr. Jacob 
 Chamberlain's appeal for, 579; 
 organic. 152; reasons for a 
 larger measure of. 449. 
 
 United States, union of churches, 
 152 ; Christian nation, 553. 
 
 Van Dyke, Rev. Henry, xiv, 14, 57 ; 
 
 the ideal society, 242. 
 Vogt, Mr. Von Ogden, xv, 20, 81 ; 
 
 address, 453. 
 Vincent, Rev. Bishop John H., xv, 
 
 27; closing address, 612. 
 
 Walters, Rev. Bishop A., 14, 55, 
 
 57. 
 Wanamaker, Hon. John, xiv, 12, 
 
 56; religious education and the 
 
 Sunday School, 181. 
 
 Ward, Rev. William Hayes, iii, 
 xiv, 10, 31, 42, 45, 47, 51, 54, 79, 
 87, 88, 90, 116; general move- 
 ment towards a closer fellow- 
 ship of the churches, 147, 156, 
 637, 671. 
 
 Warren, Rev. Bishop Henry W., 
 59. 
 
 Waterhouse, Rev. R. G., 55. 
 
 Watson, Rev. Charles R., xiv, 15, 
 59, 288. 
 
 Welcome, address in behalf of the 
 City of New York, 129; for the 
 Executive Committee of the Na- 
 tional Federation of Churches, 
 133. 
 
 Wenner, Rev. George U., xiv, 12, 
 31, 43, 56, 62; week-day relig- 
 ious instruction, 188. 
 
 Wesley, John, leader in methods of 
 training and teaching, 185. 
 
 Whitaker, Rt. Rev. Ozi William, 
 XV, 18, 55, 60, 02, 69; statement 
 in behalf of the delegates rep- 
 resenting the Commission on 
 Unity of the Protestant Episco- 
 pal Church, 72. 
 
 White, Mr. J. Campbell, xv, 21, 
 81 ; evangelization of the world 
 the great unifying conception, 
 453. 
 
 Willett, Rev. H. L., xv. 18, 61 ; our 
 faith in the Holy Scriptures, 377. 
 
 Wilson, Rev. Bishop A. W., xv, 21, 
 55, 81, 93; address, 475. 
 
 Wilson. President Woodrow, xv. 
 20, 80; the mediation of jouth 
 in Christian progi-ess. 435. 
 
 Woman's Christian Temperance 
 Union, 166, 335. 
 
 Work, interdenominational, 333. 
 
 Working people, how to reach the, 
 529. 
 
 World conquest, 580. 
 
 World's Student Christian Federa- 
 tion, 432. 
 
 Yarrow, Rev. W. H., 55. 
 
 Young Men's Christian Associa- 
 tion, vi, 150. 153, 166, 184, 199, 
 334, 360, 431, 440, 441. 
 
 Young Women's Christian Associa- 
 tion, 166, 464, 469. 
 
 Young People, unity among, 443. 
 
 Youth, the possibilities of united 
 Christian, 461. 
 
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