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 gUST^VUS JLVOLPHUS 
 
 CROWN PRINCE OF SWEDEN 
 
 JUNE 5, 1916 
 
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DDRESSES DELIVERED AT A 
 LUNCHEON -’HELD IN THE 
 HOTEL WALDORF-ASTORIA 
 NEW YORK CITY ON JUNE 
 5TH, 1916 IN HONOR 
 
 OF HIS ROYAL HIGHNESS 
 GUSTAVUS ADOLPHUS CROWN PRINCE 
 OF SWEDEN. — ’ — ’ The guests who heard 
 His Royal Highness pay his respects to the 
 churches of America included representatives of 
 every important religious organization in New 
 York, both clergymen and laymen. C’+O 
 
 The invitations were issued in the name of the 
 Continuation Committee of the American Section 
 of the Universal Christian Conference on Life and 
 Work, The Church Peace Union, The World Alli- 
 ance for International Friendship, and The Federal 
 Council of the Churches of Christ in America. — » 
 
 The Reverend William P. Merrill, D. D., President of 
 the Church Peace Union and the World Alliance, presided. 
 The Right Reverend William T. Manning, D. D., 
 pronounced the Invocation; speeches were made by The 
 Reverend S. Parkes Cadman, D. D., President, Federal 
 Council of Churches of Christ in America, The Reverend 
 Arthur J. Brown, D. D., foint Chairman, Continuation 
 Committee of the Universal Christian Conference on Life and 
 Work, and Mr. Robert Fulton Cutting, member. Ad- 
 visory Board of Laymen, World Alliance. 
 
Digitized by the Internet Archive 
 in 2017 with funding from 
 Columbia University Libraries 
 
 https://archive.org/details/addressesdeliver00unse_1 
 
O NE of the great gains of the Stockholm Conference is the 
 knowledge that the Churches of the world have a real friend 
 in the person of His Royal Highness, the Crown Prince of 
 Sweden. When for the first time since the days of the great Councils 
 in the early years of the Christian era the Eastern Orthodox Church 
 met with the Western Churches in the spirit of unity at the great 
 Universal Christian Conference on Life and Work in August 1915, 
 His Royal Highness was at hand to welcome them. This Con- 
 ference brought together representatives of all the scattered com- 
 munions of Christendom. The war and its bitter aftermath had 
 stamped the need for clear thinking and wise action upon the 
 churches and the harmony that developed when they met in Council 
 indicated the desire on their part to face the problems and make their 
 contribution toward the healing of the nations. The Prince to- 
 gether with members of the Swedish State and Church had labored 
 long and arduously arranging for this meeting; he also served as 
 Chairman of the local and National Committee on Arrangements. 
 His attendance at every session of the Conference and his vital inter- 
 est in its proceedings were an inspiration to all the delegates. 
 
 While the conference was in session we learned that the Crown 
 Prince was planning a trip to America. An informal request was 
 made to him in behalf of the Churches in the United States that he 
 honor them by accepting an invitation to be their guest at a dinner 
 or luncheon in New York arranged and attended by churchmen 
 and laymen. Upon returning home a formal invitation was extended 
 through the courtesy and kindness of the American Minister to 
 Sweden, the Honorable Robert Woods Bliss. The answer accepting 
 was sent by cable to The Church Peace Union which associated 
 with itself the World Alliance, the Continuation Committee of 
 the Universal Christian Conference, and the Federal Council of 
 the Churches of Christ in America. All arrangements were put 
 into the hands of Fred B. Smith and Henry A. Atkinson. In con- 
 sultation with Honorable O. H. Lamm, the Swedish Consul 
 
General in New York, Mr. Smith carried out all the details, or- 
 ganized the Committee and issued the invitations in the name of 
 the hosts, ably assisted by Mr. Harry N. Holmes. 
 
 It was a remarkable occasion. It could have been larger — but 
 not more representative of the religious life of our country. Those 
 present will never forget the charm of our guest of honor. Sweden, 
 America and the World may well be proud of such a Prince. He lives 
 up to the traditions of his name and lineage. Rulers, statesmen 
 and other men of note have visited America in the past. Some have 
 come with more reputation — but no one has ever departed with 
 more prestige. Gustavus Adolphus is a Christian prince and as he 
 spoke to us we felt that he belongs to the whole religious life of 
 our day. He is a true democrat; received by the rich, he has re- 
 membered the poor; honored by the various universities, he has 
 identified himself with the student life of these institutions; he has 
 been at home with the soldiers at West Point and found time to 
 “review” a Sunday School parade in Brooklyn. He has honored 
 our Nation and our common religion. We shall not forget the 
 Christian gentleman who has been our guest, who with qualities 
 of wisdom, learning, diplomacy, grace and democracy fulfills our 
 ideal of a real Prince. 
 
ADDRESS OF THE 
 
 REV. DR. WILLIAM PIERSON MERRILL 
 
 )UR Royal Highness: We count it a 
 great pleasure and a high privilege that 
 we are allowed to give expression in this 
 manner to our satisfaction and pleasure 
 in the visit you are making to this 
 country. We know well that our greet- 
 ing is but a very small fragment of the welcome you are 
 receiving from all sections of our country and from all 
 its people. And we are sure you will understand^and 
 appreciate the fact that all that is said and done here 
 and elsewhere in the way of formal greeting will be but 
 a fragmentary expression of the real welcome that all the 
 people of the United States extend to one they honor 
 both for what he is and for the country he represents. 
 
 There are two facts which give special significance to 
 this small gathering. First of all it is a gathering of 
 churchmen, who in an unofficial but very real sense 
 represent that great movement foreshadowed by the 
 prophets of Israel, given form by Jesus of Nazareth, our 
 Lord, and continued down through the ages, under 
 varying expressions, as a real fellowship of those who 
 hold a common faith and seek the great common ends 
 for which no better name has been found, or can be 
 found, than His noble phrase, “The Kingdom of God.’’ 
 We are Christian believers, sir, and are gathered here 
 as such, glad to greet in you one who has a like precious 
 faith with us. We believe that there is something more 
 important than all political movements, all educational 
 and scientific theories, all absorbing commercial and 
 industrial interests; and that most vital concern is the 
 
 [ 5 ] 
 
spirit and ideals of the religion of Christ, without which 
 all our progress would lead us away from, rather than 
 toward, real good. We know well the deep interest 
 you take in our holy religion, and in the church which 
 is its instrument and agent. Your real interest was 
 evidenced, in a way not to be forgotten, through your 
 personal participation in the important conference held 
 at Stockholm last summer. No one who heard or read 
 your words, spoken at that gathering, could doubt that 
 from the heart you believe in and seek to serve the King- 
 dom of our Lord Jesus Christ. For that reason it gives 
 us, as churchmen, peculiar satisfaction to welcome you. 
 
 But in another way also this meeting has a signifi- 
 cance of its own. For it is a gathering of men who be- 
 lieve ardently in the fullest and most generous coopera- 
 tion among the nations of the earth. In the recent his- 
 tory of our country there have been incidents and devel- 
 opments and movements which might be taken as indi- 
 cating a purpose on the part of America to stand alone, 
 and take her way regardless of other peoples. We are 
 very sure that such incidents and developments do not 
 represent in any way or to any degree the real attitude of 
 the true American people. We are sure that the heart of 
 America beats strongly with confidence in other nations, 
 and desires the fullest possible cooperation with them 
 all. There are special reasons why your country and 
 ours should be drawn into relations especially close. 
 And we are glad of this occasion to voice our deep con- 
 viction, that the real desire of our nation is for the fullest 
 and highest international cooperation. 
 
 We are sure that these two significant elements in this 
 gathering belong together. We are Internationalists 
 because we are Christians. The Christian people of this 
 country as a whole heartily believe in generous and 
 brotherly cooperation between nations. How could 
 they do otherwise, when the very essence of the Chris- 
 tian spirit is love and brotherhood? And we are sure 
 that the Kingdom of God will never fully come until the 
 
 [ 6 ] 
 
nations of the world learn to live together as one great 
 family of God. 
 
 It is therefore with peculiar pleasure that we, as 
 representatives of the religious life of our country, and 
 of its internationally-minded folk, extend to you this 
 welcome, and express to you our good wishes and our 
 satisfaction that you have come to these shores. 
 
ADDRESS OF DR. S. PARKES CADMAN 
 
 ’E meet to pay a deserved tribute of esteem 
 and affection to the reigning House of 
 Sweden and to the nation itself, repre- 
 sented here by His Royal Highness the 
 Crown Prince and his consort. 
 
 Sweden exercises a profound and 
 formative influence for good upon our common civiliza- 
 tion which far exceeds that of other nations possessing 
 larger and more populous territories. Her advanced 
 positions in religion, in the arts and sciences, in her 
 combination of security and peace and the elevation of 
 her people at large, offer humanity an example it will 
 be wise to emulate. 
 
 This preeminence is traceable to the intellectual 
 integrity and moral insight and indomitable energy of 
 the Swedes themselves, animated and led by a succes- 
 sion of well equipped and competent rulers. 
 
 Nor have they labored in vain. When we are 
 asked, what gains has your boasted civilization won in 
 recent years? does it make men reverence human life 
 and freedom? has it caused them to cherish order and 
 progress and to advance them hand in hand? I submit 
 that these questions can be answered affirmatively. 
 
 Since the Armistice of 1918, the forthcoming society 
 of nations has measurably displaced older alliances rest- 
 ing on precarious balances of power. All treaties are 
 at last matters of record. Good, bad or indifferent, 
 they are known for what they are. The reduction of 
 naval armaments by the Washington Compact is even 
 more notable for what it predicts than for what it is. The 
 Stockholm Conference registered the essential brother- 
 
 [ 8 ] 
 
hood of Eastern and Western Christianity after a formal 
 separation lasting for 1400 years. The Locarno Con- 
 ference followed, and revealed the passionate desire of 
 the plain people everywhere for protection from war. 
 Jew and Gentile, Roman Catholic, Greek Orthodox and 
 Protestant alike, have cooperated for these significant 
 purposes. And though some of the assemblies named 
 or their overtures may have been no more than ges- 
 tures, at least they were the gestures of a living and not 
 a dying civilization. 
 
 The World Alliance for International Friendship 
 through the Churches, under whose auspices we enjoy 
 this privilege, is but one of many kindred organizations 
 at home and abroad which are pledged to similar pro- 
 grammes. Their sure test is that of time. If it forbids 
 their obliteration, happy are we! If it guarantees their 
 expansion and practical fulfilment, the next goal of 
 statesmanship and history is in sight. 
 
 Certainly it is the imperative duty of right-minded 
 men and women of every race and religion to seek the 
 peace derived from justice and the right. If we refuse 
 to tolerate the absolutisms of the past, then in God’s 
 Name, as the Father of all man, let us suggest a more 
 efficient jurisdiction of our own. Yet this jurisdiction 
 cannot be established by desultory methods. There 
 will be little or no ethical or spiritual growth in nations 
 until the causes of armed conflict have been reduced or 
 obliterated. The disruption of international, social 
 and economic life is but symptomatic of the deeper dis- 
 ruption of the international morale. So long as peace 
 and war are primarily states of mind, moral disarma- 
 ment must precede physical disarmament. Otherwise 
 peace will again be prostituted for the continuance of 
 war, and war itself recur. 
 
 Here, as I see it, we go beyond the bourne of differ- 
 ences and find a congenial task we should unhesitatingly 
 undertake. Its heavy end rests, however, upon those 
 historic churches which have bred great nations and 
 fostered their consciousness of superiority. At this 
 
juncture, these Churches and nations must choose their 
 own future. Should Churches insist upon decent and 
 righteous behaviour by the States they have so largely 
 created, our type of civilization will, in my judgment, 
 enter upon an era of health and vigor it has not yet ex- 
 perienced. But if they refuse their day of grace unto 
 repentance and amendment they will eventually forfeit 
 their moral control of human society. 
 
 One does not have to indulge either the needless 
 fears which defeat sound sense or the wild conjectures 
 that outrun possibility. Yet a careful review of mod- 
 ern civilization and its latent and active forces con- 
 vinces me that it will presently coalesce these forces in 
 behalf of its own readjustment. 
 
 Patriotism will increase when it is purified by hu- 
 manism. National affections will no longer be a barrier 
 but a nucleus for the brotherhood we dream so vividly 
 and so timidly approach. In this renaissance of plain 
 righteousness I venture to predict that Sweden, the land 
 of our gallant guest of honor, will continue to lead the 
 world. 
 
ADDRESS OF THE REV. DR. ARTHUR J. BROWN 
 
 OUR Royal Highness, Mr. Chairman — 
 Among other good qualities, His Royal 
 Highness has one which few Americans 
 are supposed to possess — modesty. The 
 speakers today have therefore been re- 
 quested to avoid eulogy. When Disraeli 
 was Prime Minister of Great Britain, he said that in 
 addressing royalty he laid on flattery with a trowel. 
 Whether Queen Victoria liked to be plastered in that 
 fashion, I do not know, but our distinguished guest does 
 not. Some things that I might say would not be mere 
 flattery but sober truth, but mindful of the hint I leave 
 them unsaid. Happily, the more evident one’s good 
 qualities are, the less necessity there is for publicly 
 describing them. 
 
 But surely we may testify to our respect for Sweden 
 and her people. One who has visited that land can 
 never forget the mingled beauty and sublimity of the 
 scenery — those hills and valleys, those streams and for- 
 ests, those lakes and fiords, that fascinating trip on the 
 far-famed Gota Canal. One is conscious, too, of the 
 spell of by-gone days. For the soil of Sweden teems 
 with historic associations. Few peoples have such 
 treasures of ancient folk lore, or such quaintly interest- 
 ing village life, or such interesting old castles, or such a 
 famous university as Upsala, or such a handsome capital 
 city as Stockholm, or such early development of parlia- 
 mentary institutions, this year being the five-hundredth 
 anniversary of the Swedish Riksdag. High on the roll 
 of the kings of history are the names of Gustavus Vasa 
 (15x1-1560) the founder of modern Sweden, the immor- 
 
 [II] 
 
tal Gustavus Adolphus (i6ii-i63z), the brilliant Charles 
 XII (1697-1718), and the wise and able Oscar II (1887- 
 1907). Of present day sovereigns, no one is more loved 
 at home and respected abroad than His Majesty, Gus- 
 taf V, father of His Royal Highness, the Crown Prince. 
 
 Our party arrived one evening at Strangnas, an 
 interior town seldom visited by tourists. Here, 403 
 years ago (15x3), the Regent Gustavus Vasa was chosen 
 King. After a late dinner we went to the cathedral, an 
 old edifice of noble architecture. One must borrow the 
 words of Milton in speaking of “the high embowed roof, 
 with antic pillars massy proof; and storied windows 
 richly dight, casting a dim religious light.’’ The 
 statues of ancient kings and heroes, the saintly face of 
 the venerable bishop, the sweetly solemn music of “the 
 full-voiced choir,’’ and the reverently conducted liturgy 
 combined to make us feel that we were on sacred ground 
 and that we were being led in our evening devotions by 
 men who had audience with God. 
 
 We were impressed, too, by the intelligence and 
 sincerity of the Swedish people. I emphasize the com- 
 bination. Intelligence without sincerity is dangerous. 
 Sincerity without intelligence is stupid. It is the union 
 of these qualities that is valuable. No doubt there are 
 Swedes, as there are Americans, who are good, bad and 
 indifferent. I can not speak with positiveness about 
 Swedes, but I can regarding Americans. I have inside 
 information. I can only say that in two visits to Swe- 
 den I saw no bad, few indifferent, and many good peo- 
 ple. Those of us who were delegates to the Universal 
 Christian Conference on Life and Work in Stockholm 
 last Summer have received kindnesses in many lands, 
 but never have we known such wonderful hospitality as 
 that which we experienced in Sweden. His Majesty 
 the King received the delegates in audience and enter- 
 tained them at luncheon. His Royal Highness the 
 Crown Prince was Chairman of the Committee on Ar- 
 rangements and with her Royal Highness the Crown 
 Princess personally attended every session. 
 
 [ 12 ] 
 
As I wandered about the country I thought of the 
 contributions which Swedes have made to the world’s 
 best life. In botany, Carolus Linnaeus (1707-1778); in 
 music, that glorious songster, Jenny Lind; in science, 
 theology and philosophy, that universal genius Emanuel 
 Swedenborg (1688-1771), who, two hundred years ago, 
 made drawings of a fire engine, an air pump, a subma- 
 rine, a rapid-fire gun and a flying machine, who ranged 
 widely over the fields of mathematics and astronomy, 
 chemistry and geology, and left thirty volumes on re- 
 ligious faith and duty and the mysteries of Heaven and 
 Hell. Then there is the chemist Arrhenius, who first 
 propounded the theory of disassociation upon which the 
 modern science of electro-chemistry is based. I may say 
 to you in confidence that I have only a hazy idea as to 
 what the theory of disassociation is, but when I ran 
 across a reference to it yesterday I thought it would 
 sound well and so I put it in. A modern Swede, Selma 
 Lager lof has received the Nobel Prize in literature. 
 Time would fail me to recount all that Swedes have done 
 for other peoples, and America not the least. The two 
 million Americans of Swedish descent are among the best 
 elements of our population. John Morton, one of the 
 signers of the American Declaration of Independence, 
 was the precursor of a long list of men of Swedish birth 
 who have enriched our national life. The occasion of 
 the visit of his Royal Highness is to join us in honoring 
 the memory of that great Swedish engineer, John Erics- 
 son, whose invention of the Monitor saved the American 
 Navy from destruction in our Civil War. America has 
 been fortunate, too, in the officials who have represented 
 Sweden in the diplomatic and consular Service, a ser- 
 vice which is represented here today by that distin- 
 guished diplomat, his Excellency Wollmar Filip Bos- 
 trom, and that popular Consul General, Mr. Lamm, 
 whose first name is that of one of Sweden’s ancient 
 rulers. King Olaf. 
 
 It is good to remember that the relations between 
 Sweden and the United States have never been clouded by 
 
controversy. Trade has been mutually profitable, al- 
 though not as large as it should be. I wanted a match 
 this morning and read on the box “Made in Sweden.” 
 America bought of Sweden last year paper, woodpulp, 
 ore, iron, steel, lumber and other articles to the total 
 value of $40,998,857. In turn Sweden bought of 
 America grain, flour, cotton, copper, oil, automobiles 
 and other articles to the value of $4x,465,446. 
 
 Sweden’s attitude toward America has always been 
 characterized by good-will. But we are aware that 
 America is not popular in some other parts of Europe. 
 This is partly due to defects in our manner which are 
 justly criticized, partly to the dislike which a struggling 
 debtor naturally feels toward a prosperous creditor. 
 But when some Englishmen last year charged Americans 
 with being conceited, I replied that we probably were 
 because most of us are descendants of the British. 
 
 Will not our European friends remember that some 
 policies, which are comparatively easy in a country like 
 Sweden, whose population is more homogeneous, are 
 very difficult in a country like America, whose popula- 
 tion is heterogeneous. I found Stockholm Swedish, 
 but New York is the largest Irish city in the world, the 
 largest negro city, the second largest Italian city and the 
 third largest German city. As for Jews, I am proud to 
 say that I do not need to wait until I get to Heaven to sit 
 down daily with Abraham, Isaac and Jacob, prominent 
 among America’s best citizens. A dozen other strains 
 might be mentioned. European critics may wisely re- 
 member that our mixture of elements of European origin 
 may account for some of our national characteristics. 
 But it was a recent British visitor who said that Great 
 Britain also has varied strains; Irish who do not know 
 what they want and will not be satisfied until they get 
 it; Welsh who on Sunday pray on their knees and the rest 
 of the week prey on their neighbors; Scotchmen who 
 keep the Sabbath and everything else that they can lay 
 their hands on; and English who are self-made and wor- 
 ship their maker. 
 
 [ 14] 
 
The conditions of the modern world imperatively 
 require two things which Sweden happily illustrates. 
 The first of these is character. The defects from which 
 mankind is suffering are not defects of knowledge or 
 power, but of character. As Herbert Spencer truly said, 
 “There is no political alchemy by which you can get 
 golden conduct out of leaden motives . ’ ’ Dwight Moody 
 said in pithier words, “If you want good water, it is not 
 enough to paint the pump, you must clean out the well.” 
 
 The second thing is international friendship. Sus- 
 picion and jealousy, fear and hatred have permeated 
 men’s minds. Public sentiment has been gassed. The 
 impulses of men have been poisoned. There are men 
 who vociferate from the housetops that they are ‘Too 
 per cent American” in terms which remind one of the 
 Western grocer who is said to have put a placard in his 
 window reading: “I am aoo per cent American; I hate 
 everybody.” Sweden knows from the painful experi- 
 ence of a former century what a narrow nationalism 
 means. But Sweden has learned the lesson which some 
 other nations, America included, have only partially 
 learned. Under the wise leadership of her Royal House, 
 her influence has been exercised to moderate ill-will and 
 to promote friendship. What a splendid instance of 
 this was afforded at Geneva only a few months ago, 
 when, in the interest of peace and good-will, the Swe- 
 dish delegation offered to relinquish Sweden’s seat in the 
 Council of the League of Nations if thereby an amic- 
 able adjustment might be reached. 
 
 The urgent need of the hour is the organization of 
 the world on the basis of friendship instead of force, the 
 law of love versus the law of jungle. Because the League 
 of Nations, whatever its defects, is the only organized 
 effort of nations to substitute reason for war in the se- 
 tlement of international disputes, I hope that America 
 will yet take her due place at its council table. At 
 first, we had unofficial observers, who at least were bet- 
 ter than unobservant officials. Happily, under the 
 present Administration, we have passed beyond that 
 
 [ 15 ] 
 
stage, and, although not yet a member of the League, 
 America is entering the World Court and is so far co- 
 operating with the League that it was represented at no 
 less than six conferences that were held in Geneva un- 
 der its auspices in the single month of April. We are 
 getting on, and we can now recall without offense that, 
 when a former Ambassador told a London audience 
 that America would never have anything to do with 
 the League, many of us felt like good old Bishop 
 Cox, who said that he did wish that some one would 
 compose a form of sound words suitable for the use of 
 a pious man in circumstances of extreme provocation. 
 
 We do not want sentimental pacifism on the one 
 hand or sword-rattling jingoism on the other, but sim- 
 ply an extension to international relations of those prin- 
 ciples and methods of civilized procedure that have 
 brought order into local communities by substituting 
 law and courts and police for lawless individualism. 
 Jingoes tell us that it is Utopian to imagine that nations 
 will trust one another. Well, I would rather live in 
 Utopia than in Hell, and General Sherman truly declared 
 that “war is hell.” Is it impossible, as some allege, to 
 bring nations to see that international justice and good- 
 will should govern their relations instead of the law of 
 the jungle? Let us have done with such primitive ani- 
 malism. The workers on that stupendous task which 
 had so long been deemed impossible, the Panama Canal, 
 lustily sang as they toiled: 
 
 Got any rivers that are uncrossable? 
 
 Got any mountains that can’t be tunneled through? 
 
 We specialize in things that are impossible, 
 
 In things that nobody else can do. 
 
 In that spirit let us face our task. Nothing that is 
 right is impossible. Whatever ought to be done by the 
 cooperation of high-minded. God-fearing men can be 
 done. For this inspiring consummation the time, de- 
 mands men of clearness of vision, of catholicity of 
 spirit, of statesmanship of planning, of the splendor of 
 
a mighty faith in humanity and in God. Let us on this 
 happy international occasion renew our devotion to 
 the noble ideal of universal good-will. We feel today 
 the clasp of friendly hands across the sea as we realize 
 anew the bonds of respect and affection which unite two 
 peoples. We echo the line in Homer’s Odyssey many 
 centuries ago; “A friend with an understanding heart 
 is worth no less than a brother.” Shall not we in 
 America heed the solemn summons which his Majesty 
 the King of Sweden addressed to his own people prior to 
 the assembling of the Universal Christian Conference 
 on Life and Work last year; 
 
 ‘‘We, Gustaf, by God’s grace King of the Swedes, 
 Goths and Vandals, make known that we have com- 
 manded and ordained, according to an ancient and 
 wholesome usage, that there shall be observed days of 
 thanksgiving, fasting, penitence and prayer; that the 
 Spirit of Christ may reign more fully in the hearts of 
 men and in the lives of peoples; that the way may be 
 discerned and the will strengthened with one accord to 
 walk in the way of love; and that, whatever else may 
 divide us, we may humbly unite in considering how we 
 may fill our duties as citizens, men and Christians.” 
 Right royally spoken! 
 
 In Christ there is no East nor West, 
 
 In Him no South nor North, 
 
 But one great fellowship of Love 
 
 Throughout the whole wide earth. 
 
 In Him shall true hearts everywhere 
 Their high communion find; 
 
 His service is the golden cord 
 Close binding all mankind. 
 
 Your Highness, be assured that in our prayers for 
 our American President and people, we shall not forget 
 to pray that the blessing of Almighty God may continue 
 to rest upon the Royal Family and people of Sweden. 
 
ADDRESS OF MR. ROBERT FULTON CUTTING 
 
 T is with great pleasure that we welcome 
 to the New World so distinguished a 
 representative of the Old as Prince Gus- 
 tavus Adolphus. His world is old in 
 its traditions, its experiences, its dra- 
 matic history, and yet young in the 
 aspirations of emancipated peoples. We are still adol- 
 escent and have much to learn from the long past of 
 Europe and yet with the ambitious spirit of youth, we 
 engage in dreams of leading the world in shaping the 
 progress of civilization. The lessons we have learned 
 in our successful industrial and commercial life in a 
 measure reflect our apprehensions of the function of 
 religion in molding the plastic relationship of man to 
 man. The changed and changing attitude of employer 
 and employee, the solicitude of society for the welfare of 
 the unfortunate and for children expressed in legisla- 
 tion are eloquent testimonies to the leavening power of 
 Christianity. There is a steadily rising tide of social 
 idealism that is full of promise. It is true that the 
 Church is often criticised because it does not seem to be 
 the protagonist of this movement. There was a pro- 
 found disappointment that it had not averted the ca- 
 tastrophe of the late war but was not this disappoint- 
 ment itself a subconscious tribute to its potentiality — 
 a virtual recognition of the profound influence which it 
 exercises in society. But the Church is doing leavening 
 work in civilization, imperfectly, insufficiently, tim- 
 orously, but persistently, and she will do it more effect- 
 ually as she learns to grasp the full significance of the 
 Gospel metaphor of the leaven that “the Kingdom of 
 
 [i8] 
 
God cometh not with observation.” The Church 
 must learn to live less for herself and more for civilization 
 for it is as true of the organization as of the individual 
 that ‘‘He that loseth his life shall find it.” 
 
 We commenced our National career deeply pene- 
 trated by religious principle. As one visits Bruton 
 Church in old Williamsburg, Virginia, that impressive 
 monument of Colonial piety, and sees the many pews 
 marked with the names of the great Virginians who 
 worshipped in them in the last half of the Eighteenth 
 Century, we realize how much the infancy of the United 
 States owed to Christian idealism. In his first inaugural 
 address, the immortal Washington expressed his confi- 
 dence in the future of the new republic because he knew 
 himself to be surrounded by men who would order the 
 conduct of public business by the ‘‘pure and immutable 
 laws of private morality’ ’ .It is in this spirit alone that we 
 can justify the aspiration to lead the march of civiliza- 
 tion. The only kind of leadership that will win for us 
 the spiritual hegemony of the world is that which is 
 essentially religious. With all of our shortcomings, 
 we have at least signally expressed our regard for per- 
 sonal uprighteousness in the selection of our Chief Exec- 
 utives. In the long roll of our Presidents, we have 
 chosen only men of blameless character and high ideals 
 and it is with peculiar satisfaction we know that our 
 distinguished guest on visiting Washington found in 
 the White House an administrator with a Christian 
 conscience. His Royal Highness, embodying in his 
 own career the genius of this promise of the modern 
 world, comes to us at a particularly felicitous moment 
 for he represents a great nation that has just given us an 
 inspiring example of international altruism. We do 
 not forget that at the last meeting of the Council of the 
 League of Nations, it was Sweden that led the way in 
 the effort to avert discordance by offering to relinquish 
 her claim to representation in the Council. Her ex- 
 ample was immediately contagious and will doubtless 
 
contribute potently to harmony in the September meet- 
 ing of the League. 
 
 While we have much to encourage us in our own 
 home life, we are not quite so sure of ourselves when we 
 look across the sea. We are enjoying great prosperity 
 and are enabled through it, to bear with equanimity 
 our own heavy burdens. We cannot be, however, and 
 are not, indifferent to the melancholy condition of many 
 of our brethren of the Old World. The great states 
 staggering under the burdens imposed by the late war, 
 make profound appeal to our sympathies and give rise 
 to searchings of heart. Our immense potentiality is 
 charged with great responsibility and we may well 
 have serious doubts as to who will emerge from the late 
 cataclysm best entitled to the moral leadership of the 
 world — the peoples disciplined by suffering and tri- 
 umphant over the giant Despair, or ourselves measure- 
 ably spectators in this drama of resurgent civilization. 
 
 However remote our immediate interest in the 
 event, it is a pity we could not have participated in the 
 conference at Locarno. The memorable pact there con- 
 cluded has made the name of that little city synonymous 
 with Christian internationalism. Locarno is the morn- 
 ing star of a new day of national friendship. We com- 
 mence to visualize the emergence of a world society — 
 the “parliament of man’’ of the poet’s dream. Racial 
 affiliation is the unique objective of Christianity and our 
 exaggerated individualism denies us the privilege of 
 accelerating its rising tide. “Greece,” said Frederick 
 Harrison, “taught us the noble lesson of individual 
 liberty, but Rome the far nobler lesson of the sense of 
 social duty.” 
 
 It is true we have made important contribution to 
 the economic reconstruction of Europe, that we are 
 proposing to join the World Court with cautious reser- 
 vations, that we express willingness to confer upon dis- 
 armament, but in the settlement of international in- 
 debtedness the generosity of the liberation of Cuba has 
 seemed to give way to the legalistic spirit of the 
 
 [ 20 ] 
 
ancient Spartan tenet, “calling that which is just, 
 equal — rather than that which is equal, just.” 
 
 Once every year the representatives of fifty-five na- 
 tions meet at Geneva and study to fit together the sep- 
 arate pieces of the puzzle map of national relationship — 
 to build the edifice of a warless civilization. Inspired 
 by a common purpose of unparalleled grandeur, these 
 delegates cannot but feel the spiritual urge of these 
 momentous meetings. This is Christianity in civil- 
 ization — the Twentieth Century interpretation of the 
 “Peace on Earth, Good Will to Men” of the angelic 
 message. Have we any right to be discouraged with the 
 spiritual outlook on humanity? For a while in the 
 Thirteenth Century, the transcendent beauty of the 
 idyll of St. Francis seemed to promise a new Heaven and 
 a new Earth; the Reformation reopened the door of re- 
 ligious possibility; the peace of Westphalia terminated 
 the 30 years war, established religious toleration rescuing 
 Protestantism crippled by the loss of its great champion 
 Gustavus Adolphus of Sweden. But has the genius of 
 Christianity in society ever been as penetrative as 
 today? It is only from the summit of the Delectable 
 Mountains that we obtain a view of the Celestial City 
 and they are not climbed at a bound. 
 
 “What though the tired waves vainly breaking 
 Seem here no painful inch to gain 
 Far back through creek and inlet making 
 Comes silent flooding in the main.” 
 
ADDRESS OF HIS ROYAL HIGHNESS 
 THE CROWN PRINCE OF SWEDEN 
 
 CASUAL observer will, I think, be 
 tempted to believe that the character- 
 istics of our epoch are mere disruption 
 and discord. In despair he may even 
 be led to believe that there is hardly 
 any tendency for betterment. I believe 
 he is mistaken. Our epoch has a deep undercurrent of 
 longing for unity and for cooperation. The feeling may 
 be latent in many quarters, yet it exists as surely as the 
 fact that hope and idealism will never entirely lose 
 their hold over human beings. 
 
 But cooperation requires mutual confidence. The 
 most important thing therefore to be done for the heal- 
 ing of the wounds of our civilization, is to pour broth- 
 erly feelings into the hearts of men, so that they come 
 to a better understanding individually, collectively and 
 as nations. 
 
 In its own idea and constitution no human organiza- 
 tion has a more direct calling for such a momentous task 
 than the Church. “Peace on earth” is the very word 
 which ought to resound as a call to duty. For nothing 
 could be more obvious than that the Church neglects 
 its duty if it does not earnestly try with common con- 
 sent and one voice to proclaim peace and mutual trust 
 amongst men. 
 
 In that work of cooperation you, gentlemen of the 
 New World, have as yet achieved more than Christen- 
 dom in the Old World. Your Federal Council of the 
 Churches of Christ in America is a real comprehensive 
 body for cooperation between different communions 
 
 [ 22 ] 
 
and confessions which, leaving to each one its sacred 
 heritage, realized the Christian calling to combine 
 forces and efforts and put them together for the welfare 
 of this great nation and of Humanity. Still today your 
 Federal Council represents a larger number of Evan- 
 gelic Christians and organizations who are determined to 
 accomplish together the work of Love and Justice, than 
 any other Church Federation. In addition you have 
 The Church Peace Union, the World Alliance for Inter- 
 national Friendship, cooperative organizations working 
 in the specific field of international goodwill and uni- 
 versal brotherhood, and many other great religious 
 organizations who are working for the principle of unity 
 among the religious forces of the world. 
 
 It gives me a special pleasure to be your guest today 
 and to find myself surrounded by men representing the 
 powerful religious activity in the United States of 
 America. For I am persuaded that your joint spiritual 
 strength means one of the most hopeful and reliable 
 moral resources of that disrupted Humanity of ours. 
 
 And it was here also amongst you that a bold and 
 wonderful thought was born and took definite shape. 
 I refer to the idea of gathering Christendom, on the 
 duty of the Church, and for creating a common organ to 
 be the mouthpiece of Christianity’s conscience. 
 
 The same great plan was conceived amongst us in the 
 north of Europe at exactly the same time. Without 
 knowing of those two independent initiatives, the same 
 need and necessity made itself felt in other sections of 
 Christendom. Thus came together in our Swedish 
 capital the Universal Christian Conference on Life and 
 Work. It was a truly great satisfaction to my country 
 to cooperate for the realization of that bold idea. The 
 literature on the Universal Conference in different coun- 
 tries and in different languages seems to be enormous and 
 is still growing. It proves how general the impression 
 was, that overwhelmed myself for one, and many others 
 besides in my country. That impression might best be 
 told in two points, pronounced in a clear-cut way by 
 
members of the American delegation. “The miracle 
 was and is that such a council of Christendom could 
 come into existence and now belongs to History, a 
 witness before the world and an inspiration for thou- 
 sands and millions of human beings. Some years ago 
 nobody could have dreamt that anything like that 
 should happen on our earth and that a complicated 
 conference, combining threefold contrasts of political, 
 confessional and theological kinds, could have such a 
 mighty and dignified character of outspoken frankness, 
 self-restraint and brotherly confidence and love.’’ 
 
 The second impression is just as significant. That 
 Conference was only a beginning, not an end, a begin- 
 ning rich in promise, but at the same time rich in res- 
 ponsibility for every one, who had the privilege of tak- 
 ing part in it. 
 
 In Stockholm I had the opportunity of saying that, 
 as far as I could see. Unity and cooperation does not im- 
 ply uniformity. On the contrary, the manyfold gifts 
 represented by so many countries and traditions and con- 
 fessions make the whole aspect of such a cooperating 
 Christianity more true, more like a beautiful harmony 
 enriched by many parts. But the walls of narrow sight, 
 of prejudice, of misunderstanding must be pulled down. 
 
 History may possibly better than we ourselves realize 
 the inspiring greatness of the sight we saw in Stockholm 
 last August; Churches old and Churches new. Churches 
 from the East and Churches from the West, Christian 
 Communities with many and with few adherents, 
 wealthy or poor, all alike striving to find the ways of 
 cooperation and friendship for the welfare of Humanity. 
 
v 
 
 
 
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