-i
a b-q


C) V:.f-.
t...1  evi
-IZ;
sq            ( 'i &v-I




II
f


T3




'r, II, r,
"'  -.)C








Religious Movements for
Social Betterment




By Josiah Strong
OUR COUNTRY: ITS POSSIBLE FUTURE AND ITS
PRESENT CRISIS. With an Introduction by
Prof. AUSTIN PHELPS, D.D. 173d Thousand.
Revised Edition, based on the Census of i890.
Paper, 30 cents. Cloth, 6o cents.
TH3E 'NEW ERA; OR, THE COMING KINGDOM.
At Thousand. Library Edition, Crown 8vo,
loth,Gilt Top, $z.5o. Plain Cloth, 12100O, 75
cents. Paper, 12MO, 35 cents.
THE TWENTIETH-CENTURY CITY. Y5th
Thousand. Paper, 25 cents. Cloth, 50 cents.
EXPANSION, UNDER NEw WORLD-CONDITIONS.
Paper, 50 cents. Cloth, $s.oo.
RELIGIOUS MOVEMENTS FOR SOCIAL
BETTERMENT. x6mo, Cloth, 50 cents.
The Baker and Taylor Co., Publishers,
5 &- 7 East Sixteenth St., New York.




Religious Movements for
Social Betterment


BY
Dr. Josiah Strong
President of the League for Social Service, New York
Special Agent for the Department of Education and Social
Economy for the United States Commission to the
Paris Exposition of 900o
and
Author of "Our Country," "The New Era," " Expansion," etc.


New York
The Baker and Taylor Company
5 and 7 East Sixteenth Street






Copyright, r9oo,
BY
JOSIAH STRONG.
Copyright, zgoo,
B3Y
THE BAKER & TAYLOR CO.
ROBERT DRUMMOND, PRINTER, NEW YORK




PREFACE


The Department of Social Economy
for the United States Commission to the
Paris Exposition of 900o issued a series
of monographs on American Social
Economics, of which Professor Herbert
B. Adams of Johns Hopkins University
was the editor.  This volume is No.
XIV of that series, and was prepared by
the writer at the invitation of the Commission.
It was primarily intended to interpret the exhibit in social economy which
was made, at the request of the Government, by the League for Social Service
at the Paris Exposition; but the de5




PREFACE
mand for it in America has been such as
to call for another edition in more permanent form.
It is hoped that pointing out the secret
of success of the most notable religious
movements of the present generation
will serve to indicate the causes of failure on the part of so many churches to
reach the multitude with saving influence.
J.s.
NEW YORK, September, I900.
6




CONTENTS
I
PAGE
Nature of the Change taking Place in Religious Activities. Directed to the Uplifting of
the Whole Man, and to the Salvation of
Society................................  io
II
Causes of the Change taking Place in Religious
Activities.  i. The Change in Civilization
from an Individualistic to a Social Type. 2.
The Progress of Science, revealing the Interdependence of Body and Mind. 3. The Rediscovery of the Kingdom of God.......... I4
III
Results of the Change taking Place in Religious Activities. i. A New Church Architecture. 2. The Application of Religion to
Every-day Life. 3. Churches regaining a Hold
on the Multitude. 4. The drawing of the
Churches into Closer Relations. 5. Influence
on  Civilization.....................   25
7




CONTENTS
IV
PAGE
Illustrations.  I. The so-called Institutional
Church. 2. Organized Denominational Effort
for Social Betterment. 3. The Young Men's
Christian Association. 4. The Young Women's Christian Association. 5, The Salvation Army.............................   42
8




RELIGIOUS MOVEMENTS FOR
SOCIAL BETTERMENT
NOTHING has been more characteristic
of the nineteenth century than change.
Comparing its beginning with its end,
one might almost say of the United
States as a Japanese said of Japan,
( Nothing remains the same except the
natural scenery."
If changes in the world of ideas have
been less obvious than in the material
world, they have been neither less real
nor less radical. Nowhere have these
changes been more marked than in the
religious sphere; and they have found
expression in a change of religious
activity which is significant in its nature,
its origin, and its results.
91




I


NATURE OF THE CHANGE IN RELIGIOUS
ACTIVITIES
Religion is defined as "the recognition of God as an object of worship,
love, and obedience; right feelings
toward God as rightly apprehended."
This has been the common conception
of religion; hence religious activities
have been directed almost exclusively to
bringing men into right relations with
God.
The avowed object of endeavor has
been not so much the salvation of the
man as the salvation of the soul. The
body has not been altogether neglected.
There have been many beautiful minisIO




FOR SOCIAL BETTERMENT


trations, in the name of religion, to the
needy, the sick, and the suffering; but
such ministrations have been more commonly classified under philanthropy.
Especially have the organized activities
of religion been directed to spiritual results.
So far as religion has made men temperate, moral, industrious, and unselfish,
it has had an important part in improving social conditions. A man can
hardly become conscientious toward
God without becoming a better neighbor and a more worthy citizen. Thus
society has incidentally reaped many
benefits from the older forms of religious
activity. Indeed, Mr. Benjamin Kidd
argues that religion has ever been the
principal factor in social progress. But
such results have been quite secondary,
and for the most part indirect and uninII




RELIGIOUS MOVEMENTS


tended. The primary, direct, ana conscious aim of religious organizations ha~
been to bring souls into right relations
with God. Care for the body has been
for the sake of the soul. The eye has
been fixed upon the hereafter, and the
inspiration has come from out the unseen world.
The newer activities, however, recognize the dignity and worth of the human
body and the importance of its needs.
Men are not looking so far afield to find
God and heaven and duty. Religion
is dealing less in futures and laying
more emphasis on the present. There
is less spurning of earth to gain heaven,
and more effort to bring heaven to
earth. Men are beginning to see that
right relations with man are as real a
part of the Christian religion as are right
relations with God, and that the estab12




FOR SOCIAL BETTERMENT
lishment of such relations should be a
conscious object in religious effort.
Expressed in a word, the nature of
the change in religious activities is that
they, are now beginning to be directed
to the uplifting of the whole man instead
of a fraction of him, and to the salvation
of society as well as to that of the individual.
13




II


CAUSES OF THIS CHANGE IN RELIGIOUS
ACTIVITIES
I. One of the most potent causes has
been the change in civilization, during
the past century, from an individualistic
to a social type.
Down to the nineteenth century and
well on to the middle of it, the power by
which the world's work was done was
individual because it was muscular. A
man could go apart from his fellows,
take his power with him, and so do his
work by himself. Industrial independence produced an individualistic civilization.
The introduction of the steam-engine
14




FOR SOCIAL BETTERMENT


de-individualized power and centralized
it. Workmen could no longer do their
work where they pleased, and with little
or no reference to each other. They
must gather around the source of power.
This meant the factory system, the organization of industry, the division of
labor, the redistribution of population and
its concentration in cities, and the increasing interdependence of the different
members of society. Thus the substitution of mechanical for muscular power,
by changing the fundamental conditions
of industry, transformed civilization.
Life must always be adjusted to its
environments. A radical change in the
latter necessitates a corresponding change
in the former. When, therefore, civilization changed from an individualistic to
a social type, it constituted a new environment, to which the churches must
I 5




RELIGIOUS MOVEMENTS


needs readjust themselves. That pro-'
cess of readjustment is now taking place.
The Christian religion deals with man in
his relations to God and to his fellows. It
is not strange that, when civilization was
individualistic, religious teaching and activity should emphasize almost exclusively
man's Godward relations; and it is quite
natural that, as the close and multiplied
relations of a new and complex social
order present strange and difficult problems, we should turn to the neglected
social teachings of Jesus, and lay new
stress on our manward obligations.
2. Again, the change in religious activities which has been pointed out is due
in part to the progress of science, which
has revealed the interdependence of body
and mind, and the influence of physical
conditions on spiritual life.
It is found that there is an intimate
i6




FOR SOCIAL BETTERMENT


relation between a bad environment and
bad habits; that bad sanitation has not a
little to do with bad morals; that bad
ventilation and bad cooking are responsible for much drunkenness.
We are learning that whatsoever society sows, that must it also reap; that
pauperism and intemperance, vice and
crime, are as natural as any other harvests; and that to expect to escape effects without removing their causes is to
mock God, who is a God of law.
We are beginning to see that the
divine methods are scientific, and that if
we are to be effective ( laborers together
with God," our methods must also be
scientific.
3. A third cause for the change in
religious activities which is taking place
is the rediscovery of the kingdom of
God.
I7




RELIGIOUS MOVEMENTS


The Founder of the Christian religion
had very much to say about the kingdom of God and very little to say about
the church. Until recently His disciples
for many hundreds of years have had
very much to say about the church and
very little to say about the kingdom of
God. Many have thought the two were
synonymous; and many have supposed
that the " kingdom  of God" or the
" kingdom of heaven," as used in the
Scriptures, referred to the home of the
blessed dead.
The early Christian conception of the
kingdom of God as a new social ideal
yet to be realized on the earth, had nearly
faded out of Christian thought, when the
social unrest and agitation naturally attendant on the maladjustments of the
new civilization, together with the theological return to Christ, resulted in the
I8




FOR SOCIAL BETTERMENT


rediscovery of the kingdom of Godan event the importance of which men
have as yet begun only dimly to perceive.
The religion of a people is the most
vital and determinative principle of their
civilization. Mr. Kidd has shown that it
is the great integrating force in social
organization.  A  vital religious faith
means a growing and aggressive civilization, becale life is always constructive. A dying religious faith means a
decaying civilization, because death is
always disintegrative.  An  important
modification of the religious faith means
a corresponding modification of civilization, because a new form of life finds a
new form of expression.
Mr. Lecky calls attention to the fact
that the brilliant galaxy of philosophers
and historians who lived during the first
I9




RELIGIOUS MOVEMENTS


three centuries of the Christian era, and
who were profoundly conscious of the
decay of Roman civilization, utterly
failed to perceive the significance of the
new religion, or to suspect that it was
creating a new civilization out of the decomposition around them.
In like manner many thinking men
to-day fail to perceive the profound importance of the religious changes which
are taking place, or to susct that they
are destined to produce, and are even
now beginning to produce, a new type
of civilization.. So long as the churches lost sight of
the kingdom of God, that is, of Christ's
social ideal, as something possible of
realization on the earth, they confined
their efforts almost wholly to fitting men
for a perfect society in heaven, and accordingly directed their efforts to the
20




FOR SOCIAL BETTERMENT


spiritual element in man, giving scant
attention to his body and to physical
conditions.  Thus the churches very
naturally looked upon their saving
mission as confined not only to the individual but to a fraction of him.
As fast as the churches regain Christ's
point of view and come to believe that
the earth is to be redeemed from its
evils, they see that it is their duty to
labor for the realization of Christ's social
ideal, and they adapt their methods accordingly; they no longer look upon
duty as a circle described around the
individual as the center, but rather as an
ellipse described around the individual
and society as the two foci.
As the churches regain the Christian
social ideal and discover that the religion
of Christ was intended to deal with body
as well as with soul, with society as well
21
/




RELIGIOUS MOVEMENTS


as with the individual, they perceive
that philanthropy is to be recognized
as a part of religion, not as something to
be distinguished from it; and they accordingly extend their activities to include objects which a generation ago
would have been deemed quite foreign
to their proper work.
As religion is seen to include the
whole man and the entire life, the old
distinction between the "sacred" and
the "secular" disappears, and thus the
sphere of the churches' activities is
greatly enlarged.
It must not be supposed, however,
that the important changes which have
taken place in religious activities have
always or generally been adopted
because they had been reasoned out as
logical necessities, demanded by the new
conditions of a new civilization, or by
22




FOR SOCIAL BETTERMENT


the revelations of science, or by the
rediscovery of the kingdom of God.
Such changes are inaugurated by a
practical common sense which does not
stop to philosophize. Many adaptations
to changed conditions are made by men
as they are by animals and plants, unconsciously; and so long as they are
unconscious they are slow. Only when
change becomes a conscious need and
the object of direct effort does the adaptation become rapid.
'The important change which is taking
place in religious activities is, as yet, by
no means general, but it has become sufficiently common to command attention
and to demand explanation; and when
its significance, its origin, and its effects
are generally understood, the process of
adaptation, which is now well begun,
will be rapidly completed. Already has
23




RELIGIOUS MOVEMENTS
the necessity of new methods to meet
new conditions become a conscious
need and the direct object of endeavor
on the part of many.
24


9




III


RESULTS OF THE CHANGE IN RELIGIOUS
ACTIVITIES
I. Among the most obvious of these
results is the change which is taking
place in church architecture.
The form in which life expresses itself
is indicative. Church architecture is no
more fortuitous than is the shell of the
mollusk; and like that shell it is determined by the life which inhabits it.
When thought had little to do with
religion and the great object of the
church service was to impress the
senses and to inspire devout feelings,
men built the cathedral, which stood like
a petrified forest, among whose stony
25




RELIGIOUS MOVEMENTS


trunks and branches sifted the colored
lights of stained windows, while into the
lofty  arches floated  sacred  incense
mingled with the sweet harmonies of
music. The cathedral was a wretched
auditorium, but was admirably adapted
to the prevailing conception of public
worship and the uses of the sanctuary.
Among the peoples where the right of
private judgment triumphed and religion
came to be regarded not as a matter of
feeling, but of life to be controlled by
conviction rather than impulse, there instruction naturally became the principal
part of public worship, and the church
accordingly became an auditorium, where
the people met to hear the sermon.
Thus the plain "meeting-house" of
the reformed churches was as perfect an
expression of the religious life which
26




FOR SOCIAL BETTERMENT


worshiped within as was the cathedral
of the Middle Ages.
In the " institutional church" there has
appeared a new type of church architecture, which differs as widely from the
"meeting-house" of the past few centuries as that differed from the cathedral
which preceded it; and this change in
the church edifice is the natural and
necessary result of the change which is
taking place in the churches' conception of their mission and the consequent
change in methods.
The audience-room of course remains,
but it no longer monopolizes the structure.
With the larger conception of Christianity which is beginning to obtain, there
are added to the auditorium, parlors for
the cultivation of the social life, readingrooms, classrooms and shops for intellectual and industrial training, and, more
27




RELIGIOUS MOVEMENTS


remarkable still, facilities for physical culture and for recreation-a gymnasium,
baths, very likely a swimming-pool, and
perhaps a bowling-alley, which not long
since would have been deemed sacrilegious.
a 2. Another and most important result
of the change in religious activities is the
practical application of religion to everyday life which is beginning to be made.
The " meeting-house," standing apart,
surrounded with graves, silent and dark
five or six days out of the seven, was
fairly indicative of the conception of religion which has commonly prevailed in
the United States and is still widely
prevalent. Religion has been more associated with death than with life, has
emphasized eternity rather than time,
the other world rather than this. It has
made levies upon a small portion of
28




FOR SOCIAL BETTERMENT


time and of substance, which it has set
apart to "sacred" uses, and has left the
remainder to " secular."
The church edifice which embodies
the new ideas and exemplifies the new
activities is in the most populous neighborhood, and is open every day and
every night, seeking to influence the
great tides of life which constantly flow
past it and into it.
Methods which, like those of the new
religious activities, recognize the interdependence of soul and body, are much
more likely to be practical and to adapt
themselves to the varying conditions
and needs of human life than those
which ignore either body or soul. A religion which neglects the spiritual life
becomes formal and sensuous, while
one which ignores the physical life becomes more or less mystical and effem29




RELIGIOUS MOVEMENTS


inate, loses its virility, and has little influence over men or affairs. The worldly
"six bottle" parson of the eighteenth
century and the other-worldly and often
impracticable parson of the nineteenth
century illustrate the two opposite mistakes.
Now the kingdom of heaven, as President John Bascom has said, " is the true
synthesis of the universe of God, physical and spiritual." The social ideal of
Jesus, therefore, establishes a balance,
which saves from both Scylla and Charybdis. Attaching due importance to
the physical, as the foundation which
conditions the intellectual and spiritual.
superstructure, saves from impracticability. The ideal does not sail off into the
clouds like a balloon, but is grappled to
the physical life which is to be lifted.
On the other hand, the recognition of
30




FOR SOCIAL BETTERMENT


the spiritual as that part of man which is
noblest and most real, the end for which
the physical exists, saves from the downward pull of materialism, which ends in
the grossness and corruption of animalism.
These new methods, because they
recognize the whole man, touch and influence the entire life.
This new religious activity, springing
as we have seen from the necessities of
a social civilization and from the rediscovery of the kingdom of God. is
directed to social as well as to individual
needs. Inspired by a social ideal, which
does not acknowledge any necessary or
permanent evils, it does not hesitate to
attack any and every social ill. There
is no fear of dragging the white robes of
religion in the mire of politics or of begriming them in the dusty marts of
3I




RELIGIOUS MOVEMENTS


trade.  The  religion  which  inspires
these activities lives among the people
and wears every-day clothes, which are
not soiled by the doing of every-day
duty.
3. A third result of this change in
religious activities is one which follows
naturally  from  the  preceding.  The
churches and other religious organizations which have adopted these new
methods are regaining or obtaining a
hold on the multitude.
* For fifteen years or more, one of the
stock subjects for discussion at ecclesiastical gatherings has been " How to
Reach the Masses." The failure of
the churches to win the multitude, the
extinction of churches in the down-town
districts of our larger cities or their removal to save their lives, and the large
proportion of the population which is
32




FOR SOCIAL BETTERMENT


quite alienated from the churches, are
facts which have long been as obvious
as they were lamentable.
Now it is very significant that the
working multitude who shun the
churches flock to the meetings of the
Salvation Army; and the young men,
whose absence is especially mourned in
the churches, fill the rooms of the
Young Men's Christian Association;
while both of these classes crowd the
so-called institutional churches.
As we shall see later, the churches of
this class, the Young Men's Christian
Association, and the Salvation Army
have all adopted these newer methods
of Christian work; and it can be shown
that without reasonable doubt their success has been due chiefly to that fact.
The three classes of religious organizations referred to above differ from
33




RELIGIOUS MOVEMENTS


each other in many particulars, but resemble one another in this, viz., they all
alike recognize the whole man, body as
well as soul, and adapt their methods
accordingly.  Precisely at this point
they differ radically from the churches of
the ordinary type. As they succeed
where these churches fail, is it not
reasonable to attribute their common
success to the methods which they have
in common, and which differentiate their
activities from those of the old-line
churches?. A somewhat prominent representative
of the older methods was heard by the
writer to say: " The church has no business with a man's dirty face; the church
has no business with a man's naked
back; the church has no business with a
man's empty stomach. The church has
just one business with a man, and that is
34




FOR SOCIAL BETTERMENT


to save his soul." This is a fair presentation of a view which is still very common, and which goes far to account for
the churches' loss of influence over the
multitude.
An indifferent man cannot,>e won
by a church which he believes to be
thoroughly selfish. If that church is
quite indifferent to his physical needs,
which to him are the most real-perhaps
the only ones of which he is conscious
at the time-her most earnest and
disinterested efforts in behalf of his
spiritual welfare are likely to be misunderstood.  He   believes  that  the
church seeks not him but his, that her
aim is not to benefit him so much as to
built up herself.
He is not living on a high spiritual
plane where he can appreciate the
noblest motives. If he were, he would
35




RELIGIOUS MOVEMENTS


not need to be sought by the church.
His life is largely animal; he is keenly
conscious of physical wants. Spiritual
things seem to him unreal, and the
church which confines her activities to
the s'itual sphere seems to him to be
dealing with unrealities and to be far
removed from every-day life.  If the
church would reach him, she must find
him on the plane where he is. It is
useless to seek him where he is not.
* The Christ evidently thought he had
some business with empty stomachs. He
had business also with the lame, the
halt, the deaf, and the blind. He sympathized with physical needs and ministered to them; and it is not strange
that when the churches return to the
spirit and methods of their Master, the
common people hear them gladly, even
as they heard Him.
36




FOR SOCIAL BETTERMENT


4: A fourth result of this change in
religious activities is the drawing of the
churches into closer relations.
As social consciousness grows more
distinct, the oneness of the life of society becomes more apparent, and the
existing competition of the churches appears more and more absurd and sinful.
There is an increasing desire on the part
of different communions to draw into
closer relations. There has been much
discussion of cooperation, of federation,
and of organic union; but there are many
obstacles in the way, some of which are
for the present insurmountable.
Differences of church policy are deepseated. Absolutism and democracy can
no more compromise in church than in
state, and neither is willing to make a
complete surrender to the other. Differences of creed are not eliminated by de37




RELIGIOUS MOVEMENTS


bate; discussion is divisive.  Radical
differences of belief forbid cooperation in
distinctively religious work. Protestants,
Roman Catholics, and Jews cannot unite
in evangelistic efforts.
But when we come to social betterment, we find no historic differences separating religious bodies. There is no
peculiar Presbyterian treatment of crime.
There is no distinctive Methodist solution of the problem of pauperism. There
is no special Baptist method of cleansing
the Augean stables of our municipal corruption (though it must be confessed that
prolonged immersion would seem to
promise better results than mere sprinkling). And this sphere of social betterment, in which this cooperation of the
churches is most practicable, is precisely
the field in which that cooperation is
most needed.   Individual regeneration
38




FOR SOCIAL BETTERMENT


may be successfully undertaken by the
individual church, but social regeneration
is a task so vast that it demands the
united efforts of all organizations which
aim at human betterment.
5. One more result of this change in
religious activities is its influence on
civilization.
The progress of civilization depends
on the differentiation of the individual and
the higher organization of society made
possible thereby. These are the two
feet on which civilization climbs upward.
Now one and then the other is put forward. For nearly four hundred yearssince the beginning of the German Reformation-the individualizing process
has had sway. This has prepared the
way for a great social movement, already
inaugurated, as we have seen, by the deindividualizing and centralizing of power
39




RELIGIOUS MOVEMENTS


in the industrial world, when steam was
substituted for muscle. The movement
toward a higher social organization is
well under way, but it is unconscious and
blind, and needs direction.
The little child is cared for by others;
he is responsible for nothing; his progress is as unintended as it is unconscious. But with the dawn of self-conconsciousness comes the beginning of
responsibility, which grows with his growing intelligence, until he is charged with
his own destiny.
In like manner, the evolution of the
race was unintended and unconscious,
secured by natural selection; but with
the development of intelligence, artificial
selection was substituted for natural.
Even so, the process of social organization has been, so far as man is concerned, unintended and unconscious, the
40




FOR SOCIAL BETTERMENT
result of forces for whose operation no
man was responsible. But now society
is coming to self-consciousness, and with
its dawn comes a new responsibility. The
social movement must now get eyes; it
must become intelligent, conscious, and
purposeful.
As we have already seen, religion has
been the great integrating force in society, even though its aim has been individual, rather than social, salvation.
When, therefore, religious activities are
consciously and intelligently directed to
social betterment, we may reasonably
expect that a profound impulse will be
given to social progress and thus to civilization.
4I




4


IV
ILLUSTRATIONS
Having considered the nature, origin,
and results of the change which is taking place in religious methods, let us
turn to some illustrations of these new
activities.
I. The so-called Insistutzonal Church
About a dozen years ago, President
W. J. Tucker, in an address at Berkeley
Temple, Boston, characterized the newly
adopted methods of that church as " institutional." A morning paper, reporting the address, referred to Berkeley
Temple as an "institutional church";
and this is said to have been the origin
42




FOR SOCIAL BETTERMENT


of the name now applied to a well-defined class of churches-a name which
no one likes and every one uses.
The ordinary church would seem to
exist primarily if not solely for purposes
of worship, which it offers at stated intervals. Its work, if it engages in any, has
for its immediate object the increase of
the number of its worshipers or their edification. Its benevolences are, for the
most part, to multiply the number of
churches like itself; and its charities are
incidental.
While the institutional church does
not neglect worship, it has an enthusiasm for service. Probably its spirit and
aims cannot be better expressed than in
the words of the platform of the Open
and Institutional Church League: ( Inasmuch as the Christ came not to be
ministered unto, but to minister, the
43




RELIGIOUS MOVEMENTS


open and institutional church, filled and
moved by His spirit of ministering love,
seeks to become the center and source
of all beneficent and philanthropic effort,
and to take the leading part in every
movement which has for its end the
alleviation of human suffering, the elevation of man, and the betterment of the
world.
* "Thus the open and institutional
church aims to save all men and all of
the man by all means, abolishing so far
as possible the distinction between the
religious and secular, and sanctifying all
days and all means to the great end of
saving the world for Christ."
Doubtless this language might for the
most part be applied to the churches of
the apostolic age, and perhaps there have
been some churches in every age of the
Christian era which might be fitly de44




FOR SOCIAL BETTERMENT


scribed in the abov$ words. Certain it
is that a generation ago there were a
few churches in New York which were
institutional in everything but name.
In recent years, however, the redistribution of population has created new
conditions both in city and country,
which have demanded a readaptation on
the part of the churches; and many, by
virtue of adjusting themselves to a new
environment, have become institutional,
In this adaptation to a changed environment we discover the distinguishing
characteristic of the institutional church.
viz., the fact that it assumes certain functions of the home.
The church and the home are the
two great saving institutions of society.
When the home is what it ought to be
it affords such an environment as makes
possible a normal development of body
45




RELIGIOUS MOVEMENTS


and soul. When * is pretty much all
that it ought not to be, and is corrupting
to both soul and body, the appeals of the
church to the spiritual life are to little or
no purpose.
Hence, as the tenement-house has
been substituted for the comfortable
home, the churches working on the old
lines have either died or have followed
the well-to-do class up-town. Thus in
New York, while 200,000 people moved
in below Fourteenth Street, seventeen
Protestant churches of the old type
moved out.
The institutional church, however,
succeeds because it adapts itself to
ichanged conditions. It finds that the
people living around it have in their
homes no opportunity to take a bath; it
therefore furnishes bathing facilities. It
sees that the people have little or no
46




FOR SOCIAL BETTERMENT


healthful social life; 0accordingly opens
attractive social rooms, and organizes
clubs for men, women, boys, and girls.
The people know little of legitimate
amusement; the church therefore provides it. They are ignorant of household economy; the church establishes
its cooking-schools, its sewing-classes,
and the like. In their homes the people
have few books and papers; in the
church they find a free reading-room
and library. The homes afford no opportunity for intellectual cultivation; the
church opens evening schools and provides lecture courses. As in the human
organism, when one organ fails, its functions are often undertaken and more or
less imperfectly performed by some other
organ; so in the great social organism
of the city, when the home fails, the
church sometimes undertakes the func47




RELIGIOUS MOVEMENTS


tions of the home4 Such a church we
call " institutional."
The conditions which demand such
service of the church are on the increase.
In the city, the home is disappearing at
both social extremes. Many of the rich
flit from continent to continent, from one
latitude to another. They have more
stopping-places than there are seasons.
They have so many houses that they
have no home. The hotel population is
rapidly growing.
At the other social extreme, more and
more must rent, because as cities become
more populous, real estate appreciates in
value until its price becomes prohibitory
to  an ever-increasing number.  The
larger the city, the larger is the percentage of the tenement population.  Of
course there may be a true home in a
tenement, but, generally speaking, the
48




FOR SOCIAL BETTERMENT


increase of the restaurant population
means the decrease of homes. Moreover, as the standard of living rises, an
increasing proportion of young men do
not marry. And, again, the opening of
many industries to women mars many a
home 'by taking the mother to the factory, and prevents the founding of many
new homes by making an increasing
proportion of women independent of
marriage.
Thus there is an increasing population, which, though by no means shelter- o
less, is really homeless, and can enjoy
the restraining, elevating, and saving influences of the home only as they are
provided by the church. To meet these
necessities of modern civilization institutional churches are likely to be multiplied.
Nor are these necessities peculiar to
49




RELIGIOUS MOVEMENTS


the city. As extreme heat and extreme
cold alike produce a blister, so the congestion of population in the city slum
and its depletion in the country district
produce much the same results in the
home. Poverty and its effects are the
same in either case. The isolation of a
crowd is quite as great as that of the
wilderness; and the resulting lack of
mental and moral stimulus is as marked
in the lonely country as in the crowded
slum, while a corresponding growth of
animalism appears in both.
That institutional methods may be
successfully adapted to both city and
country will appear from the illustrations
which follow.
\  The activities characteristic of institutional churches in general may be classified as educational, social, recreational,
and charitable. As the genius of the
5o




FOR SOCIAL BETTERMENT


institutional church consists in adaptation to its environment, the most pronounced activities of a given church
depend on the most pronounced needs
of its locality.  Where the neighborhood is largely occupied by boardinghouses filled with young men and
women who have come to the city from
country homes and who have secured
positions as clerks, the work on which
special emphasis is laid is likely to be
educational and social, as in the case of
Berkeley Temple, Boston. If the population is composed chiefly of men engaged in heavy manual labor, the principal demand will be not for educational
facilities but for baths and recreation,
which are special features of the work
of the Jersey City Tabernacle. If there
is a thoroughly mixed population, with
every sort of need, such as surrounds St.
5I




RELIGIOUS MOVEMENTS


Bartholomew's Parish House in New
York, the church responds with every
sort of helpful ministration.
The limits of this monograph forbid
a descriptive list of the institutional
churches of the United States. The
most that can be attempted is an outline
of the many-sided work of one or two,
to give some idea of its scope and of its
diversified character, and then mere
mention of exceptional activities here
and there. Such activities are noted, not
because they are necessarily the principal features in the work of the churches
to which they belong, but because, being
exceptional, they may prove of special
value by way of suggestion.
St. Bartholomew's Church (Protestant
Episcopal), New York, affords the best
illustration of a church ministering in a
thousand ways to the numberless needs
52




FOR SOCIAL BETTERMENT


of the heterogeneous population of a
great American city.
There are eighteen different services
on Sunday in the church and the Parish
House, which makes the Sabbath quite a
day of rest, as the average number of
gatherings of all kinds for the remainder
of the week is thirty-two daily.
The schedule of services, meetings of
all sorts, classes, and the like, for each
day in the week, shows a total of 212 for
the seven days." Six of these, however,
are for a portion of the year only, and
ten are irregular, occurring only once or
twice a month.
-Among the Sunday services in the
Parish House are one in German, one
in Armenian, and one in Chinese; there
are also regular services in the Swedish
Chapel. Rescue mission work, with its
nightly meetings, has been a prominent
53




RELIGIOUS MOVEMENTS


feature of the Parish House. The aggregate attendance upon these meetings
has been as large as I20,000 in a year,
and 5000 have professed to seek the
new life.
There are 2146 communicants in the
entire parish. Among the 152 confirmed the past year were eight Chinese, seventeen Armenians, and fortyfive adult Germans. Surpliced choirs of
each of the above nationalities render
the music in their own language in the
missions.
In the Parish House Sabbath-school,
which shows a total enrollment of 1408,
there are classes taught in Armenian,
Syriac, and Turkish, as well as in English.
This institution is proving to be an
alembic in which many foreigners are
being transmuted into Americans. The
54




FOR SOCIAL BETTERMENT


Armenian helper writes: " I am proud
to say that as a good citizen I taught
twenty-one Armenians, my old countrymen, the United States Constitution."
Clubs are a large part of the work.
Membership in the Girls' Evening Club
entitles the holder to "the use of the
club-rooms and library; access to the
large hall every evening after nine
o'clock, to the physical-culture classes,
lectures, talks, entertainments, discussion
class, glee club, literature class, Englishcomposition class, the Helping Hand
Society, Penny Provident and Mutual
Benefit Funds; the privilege of joining
one class a week in either dressmaking,
millinery, embroidery, drawn work, system sewing or cooking, and also, by
paying a small fee, tfe privilege of entering a class in stenography, typewriting,
55




RELIGIOUS MOVEMENTS


French, or bookkeeping." Corresponding advantages attend membership in
the other clubs. There are some 2200
persons in the Men's, Boys' and Girls'
Clubs, the Armenian Club, and the Chinese Guild.
In addition to these many facilities for
self-development, there are five circles of
King's Daughters and various missionary
societies to teach unselfish service.
A unique feature of the Parish House
is its Roof Garden, on the top of nine
busy stories. In long boxes the children
plant flowers and vegetables. These
have a background of lilac-bushes, syringa, dulcia, and other flowering shrubs
in large tubs, while morning-glories,
honeysuckle, and ivy climb on the fence
which surrounds the roof. The garden
is used for the instruction and amusement of the children in the kindergarten




FOR SOCIAL BETTERMENT


when the weather permits, and is open
evenings to various societies.
These children of the brick-and-mortar city are often seen to kiss and caress
the flowers which they cultivate in the
Roof Garden.' The bringing of a bit of
country to the Parish House was suggested by the fact that a little girl, while
crossing a bridge over a railroad-track,
dropped her only rubber doll on a
moving train "so that it could see the
country."
A Holiday House at Washington,
Conn., gave more than a bit of country
to 343 girls last summer.
The Fresh Air work of the parish
gave 2046 outings, mostly to children
and tired mothers. 
The Tailor Shop provides temporary
work for many out of employment,
and supplies garments for children in
57




RELIGIOUS MOVEMENTS


the Sabbath-school and the Industrial
School. There were 3625 garments
received, made over and repaired, or
made of new materials the past year.
There were $483.93 received for sales,
and 4I5 garments were given away.
In addition to the above, the Benevolent
Society provided I624 garments, of
which 680 were given away and 568
were sold.
The report of the Penny Provident
Fund shows $1844.82 received from
2648 depositors.
One of the most beneficent of St.
Bartholomew's many ministries is the
Employment Bureau, which is conducted
on business principles. During the past
year, I866 situations were filled in the
domestic department, I86 in the mercantile department, 48 in the professional
department, and 459 in the mechanical
58




FOR SOCIAL BETTERMENT


and labor departments. Half a hundred
nationalities were represented by the
applicants to this bureau.
The Clinic had 7693 new patients last
year. The total number of consultations
was 24,146. The total number of prescriptions written was 13,607, of which
1298 were free.
A Loan Association has saved many
from falling into the hands of Shylock.
Like the Employment Bureau, it is conducted strictly on business principles.
It received $70,390.55 during the year,
and disbursed $63,375. I2. It makes
loans to the poor at much lower rates
than they could get elsewhere, and it is
so managed as to pay running expenses.
The amount expended by the church
on the Parish House during the year
was $52,002.78, and the total amount
given for home expenditure and for
59




RELIGIOUS MOVEMENTS


benevolent contributions was $208,242.
Including engineers, porters, etc., there
are, all told, about fifty salaried workers
at the Parish House.
The splendid work of St. Bartholomew's shows what can be done when
occurs the rare combination of a big
brain, a big heart, and a big treasury.
Few churches, however, aie both able
and willing to make so large an expenditure. It is, therefore, desirable to give
some account of a diversified and eminently successful work on which is expended no more than the average
church in the city is quite able to raise.
Morgan Chapel (Methodist Episcopal),
Boston, is situated in a thickly settled
tenement district and aims to be, as
nearly as possible, self-supporting. It is
an old church into which was grafted the
new life five years ago.
6o




FOR SOCIAL BETTERMENT


Bathing facilities being greatly needed
in that locality, a number of baths were
placed in the basement of the church.
A nominal charge of five cents made
them more than self-supporting, and they
have yielded a surplus for the Reading
Room.
A School of Handicraft has been
opened, in which printing, cobbling,
tailoring, dressmaking, and carpentry are
taught by volunteer instructors.  After
a time this school developed into a cooperative industrial work, which has been
a great benefaction to many hundreds
of necessitous  people.  Unemployed
women are set to work repairing garments which have been contributed and
which are afterward sold. A variety of
employments is furnished for idle men.
An Employment Bureau finds permanent situations for many.
6I




RELIGIOUS MOVEMENTS


Instruction is given in vocal and in
all kinds of instrumental music, by teachers from the various Boston conservatories.
A Day Nursery and Kindergarten are
in successful operation.
A Children's Industrial School meets
Saturday afternoons, with an average
attendance of about 300.
A Medical Mission has been established, and several physicians of the city
have volunteered their services.
To counteract the attractions of the
saloons, which get a large part of the
weekly wages of so many, a free concert is given every Saturday night, after
which there follows a temperance meeting until eleven o'clock, which is the
hour for closing the saloons.
Last year the entire expense for fuel,
lights, janitor's service, pastor's salary,
62




FOR SOCIAL BETTERMENT


assistants, etc., apart from the contributions of the Chapel, was only $3 80.42.
The pastor writes: " Many churches
hesitate to undertake any institutional
church methods for fear of the great
expense involved. The success that has
attended the introduction of new methods at Morgan Chapel, and the small
increase in the expenses of the work,
may encourage others in similarly difficult fields to venture in like directions."
Audiences, have greatly increased, and
the membership of the church has been
so enlarged-that the augmented revenue
therefrom nearly suffices to meet the
expenses of the enlarged work. There
were more conversions last year in Morgan Chapel than during any one of the
previous fifty years of its history; which
is especially significant in view of the
fact that during the same year the Meth-,
63




RELIGIOUS MOVEMENTS


odist Church throughout the world lost
upwards of 20,000 members.
Having seen what can be done with a
short purse as well as a long one, let us
glance now at some of the exceptional
features of various institutional churches.
The Judson Memorial Church (Baptist), New York, has, in addition to the
ordinary departments of a well-equipped
institutional church, a temporary home
for children. It has also an apartmenthouse, built in architectural harmony
with the church, which yields $Io,ooo a
year, as an income from a permanent
endowment for its missionary, philanthropic, and educational work.
Trinity Church Parish (Protestant
Episcopal), New York, controls nine
churches, and for the work of these nine
centers " there are twenty-six ordained
men, besides lay readers, secular teach64




FOR SOCIAL BETTERMENT


ers, deaconesses, and all manner of coassistants."
St. George's (Protestant Episcopal),
New York, is a great church full of manifold and fruitful activities. A Deaconess
House is a part of its equipment. An
exceptionally thorough Industrial Trade
School affords a three years' course in
carpentry, drawing, printing, plumbing,
and manual training. The number of
scholars enrolled is 297.  A seaside
cottage at Rockaway Park, L. I., gave
an outing last summer to 5770 adults
and 5964 children. The church runs a
special car out to Rockaway early in the
morning, five days in the week, during
the heat of the summer, and back to the
city in time to enable the mothers to
cook   supper  for   husbands   and
sons.
More than one-half of the people con65




RELIGIOUS MOVEMENTS


nected with this church live in tenementhouses.
The Fifth Avenue Baptist Church,
New York, has a Day Nursery and
Kindergarten which reports for the year
an aggregate attendance of 6997.  The
Fresh Air work of the church provides
for a two weeks' outing at " Old Oak
Farm," where 250 children are entertained at a time.
Grace Church (Protestant Episcopal),
New York, has in its corps of assistants
deaconesses who make upwards of 6000
calls in a year, also a trained nurse.
The Houses of Anna and Simeon,
homes for aged people, the House of
the Holy Child, a shelter for children,
and a hospital are among the beneficent
institutions of this church. A somewhat
exceptional provision for helping the
needy to help themselves is the Parish
66




FOR SOCIAL BETTERMENT


Laundry.   A weekly average of 37
women, and altogether 140 different
women, were employed during the
year. They laundered 221,400 articles.
The revenue, besides paying working
expenses and providing for the improvement of the plant, yielded a handsome sum for benevolence.
The Church of the Ascension (Protestant Episcopal), New York, in its charitable department provides a parish physician, a parish pharmacist, and legal aid
for the poor. In addition to ordinary
educational methods it arranges excursions to art galleries, factories, museums,
etc.
The Pro-Cathedral (Protestant Episcopal), New York, is in the most crowded district in the world. The vicar estimates that within one hundred yards of
his study there are o0,000 people. The
67




RELIGIOUS MOVEMENTS


most exceptional feature of the ProCathedral is the fact that its band of
clergy, deaconesses, laymen, and laywomen occupy a tenement-house in the
midst of the people whom they serve,
thus constituting a church settlement.
The Marcy Avenue Baptist Church,
Brooklyn, has a library open every day
in the week except Sunday.    This
church organized the second Sundayschool Kindergarten in existence.
The Jersey City Tabernacle (Congregational) makes a specialty of recreation
and furnishes some thirty different forms
of outdoor sports.
The Baptist Temple, Philadelphia, has
a hospital, The Samaritan, where over
6000 cases have been treated in a single year. The most exceptional work
of this church, however, is educational.
The Temple College is unique. its
68




FOR SOCIAL BETTERMENT


catalogue states that (" it includes courses
from the kindergarten grades up to the
highest college grades, besides the Law
School and the Theological Seminary"
-thirty-two  courses in  all.  These
courses are given to the young people
of the city at a nominal fee, and at hours
convenient for those who may be employed day or night. The number of
students reported for the year 1897-98
was 3545, not including those attending
public lectures, who raised the total to
7395.
Westminster Presbyterian Church,
Buffalo, has a social settlement with
eight resident and eighty non-resident
workers. During the past year the residents have made upwards of 4000 calls
on their neighbors and received 2800
calls from them. The usual work of the
social settlement is successfully prose69




RELIGIOUS MOVEMENTS


cuted.  The church also has a Diet
Kitchen.
Most institutional churches occupy
buildings intended originally for purposes of worship only, which are ill
adapted to modern methods. Pilgrim
Church (Congregational), Cleveland, so
far as the writer knows, was the first to
embody the institutional idea in a building beautifully adapted to the new
needs. The church membership doubled
in five years.
In Elyria, Ohio, there is a church (the
First Congregational) together with a
Young Men's Christian Association
under the same roof. This unique arrangement has thus far developed no
friction with the other churches.
The Fourth Avenue Baptist Church,
of Pittsburg, Penn., has a visiting nurse.
Total number of visits made by her in
70




FOR SOCIAL BETTERMENT


three years, 7787; number of patients
nursed through various sicknesses, 747.
Of these, 43 were cases of typhoid
fever, and 54 were cases of pneumonia.
She secured the admission   of II6
persons to the city hospitals, and 10 to
the city home.
This church has a Deaf Department
and a Red Cross Auxiliary. It has also
perhaps the only Toy Mission in the
world, whose object is to bring gladness
into the lives of poor children at Christmas-time by furnishing them with second-hand toys.   The first year, 25
children were cared for; the next,
200; the next, i600; and the fourth
year, 3600, when over 600 people participated in the work, and twenty-five
institutions in Pittsburg and Allegheny
shared the gifts.
One of the children's rooms in the
7I




RELIGIOUS MOVEMENTS


church is hung round about with copies
of Tissot's pictures.
St. Stephen's Mission, St. Louis, Mo.,
is exceptional in being under diocesan
instead of parochial control.  It is a
church settlement doing the ordinary
social-settlement work, with a Christian
purpose which is frankly avowed.
In the basement of the building are
clothing department, kitchen and laundry (for classes in domestic economy),
gymnasium and baths, vacation playroom  and boys' library.  On the first
floor is the main auditorium (for lectures,
concerts, and Sunday services), flanked
on the west by a chapel for daily worship, and on the east by a room of the
same size as the chapel. Rolling partitions permit either individual or common
use of these three rooms.  The total
seating capacity is 600. There are also
72




FOR SOCIAL BETTERMENT


on this floor the sacristy and choir-room,
the men's club and library, living-rooms
for the resident head of the settlement
work, and women's bath and toilet-room.
On the second floor is a five-room dwelling for the pastor and family, together
with a roof-garden. The cost of the
building was $6,ooo000.
St. Luke's Church (Protestant Episcopal), Orlando, Fla., has a hospital,
which is for all classes. The only questions asked are, " Are you sick? "  Are
you destitute?"
The Ninth Street Baptist Church, Cincinnati, is quite exceptional in the fact
that it has seven chapels, at each of
which it carries on institutional work.
Its nine buildings (including church and
parish-house) are kept open day and
night, and in them are held over eighty
different services every week, one of
73




RELIGIOUS MOVEMENTS


which is for deaf-mutes.  These nine
buildings have a seating capacity of
4000.
Over 800 girls attend their seven sewing-schools. There are eight classes in
which about 500 boys and girls receive
free lessons in singing during the winter.
There is a gymnasium for women, as
well as one for men and boys.
They send medicines, physicians,
nurses, flowers, and fruit to the needy
sick. They have also a hospital corps
and an ice-water fountain.
The pastor writes: ' We believe that
our institutional methods have induced
multitudes to attend our church and
seven chapels." He usually preaches to
0ooo or   200 people Sunday nights,
while the church sustains, at the same
hour, six other preaching services. The
church has I700 members; and has re74




FOR SOCIAL BETTERMENT


ceived I 161 in seven years, 868 of these
on confession of faith.
To illustrate the practicability of the
institutional church in the village, it may
be well to dwell a moment on the work
of the Union Church (Congregational)
at North Brookfield, Mass. There are
less than 2500 Protestants in the town,
and they are divided among three
churches.
When the new methods were inaugurated between eight and nine years ago,
the Union Church was about thirty-five
years old, and much overshadowed by
its flourishing mother-church of the same
denomination just across the street,
which had a membership more than
three times as large.
The conditions under which the new
work was begun were extremely discouraging, but the new pastor recognized
75




RELIGIOUS MOVEMENTS


the opportunity which awaits the right
man in almost every village where institutional work has not already been inaugurated.
After several months of preaching,
which prepared the way, an invitation
was given to all voters to meet in the
vestry of the church to discuss the interests of the community. The result was
the organization of "The Enterprise
Club," which met fortnightly in the
church vestry to discuss the general welfare. "Among the subjects especially
emphasized were the municipal ownership and control of public works, good
roads, music in the public schools, electric lights, a system of water-works for
the village, and public spirit on the part
of those with money and no children."
Eight or nine boys were organized
into "The Union League" for " mental,
76




FOR SOCIAL BETTERMENT


moral, and physical culture." Soon after
a club of girls was formed, under the
name of "The Guild of the Helping
Hand."  "The Manse Literary Club"
was organized under the direction of the
pastor's wife, for young women. A Historical Society was formed, including the
whole region, which is exceptionally rich
in Indian and colonial history. This society now has nearly 600 members, and
its meetings are of lively interest.
Four years after the first club was
formed, music had been introduced into
the public school; the town had put in
a system of water-works, costing some
$200,000; childless people had erected a
building for a free public library and
reading-room at a cost of about $40,000;
and a memorial church, costing over
$60,000, had been built, especially adapted to institutional methods. The gym77




RELIGIOUS MOVEMENTS


nasium connected with the new church
building is one of the most complete in
all that region.
A night-school, in which seven different nationalities were instructed in ten
different branches, was so successful as
to outgrow the church parlors and take
possession of the high-school building.
The teachers and superintendent gave
their services.
It has been found necessary in the
work of the church to rely almost wholly
on local talent and volunteer service;
and this will prove generally true in
country communities.  More of such
talent, however, can be found and utilized than might be supposed.
The pastor of the Union Church
writes: "The financial question is always the great bugbear; but in the
Union Church it has been found no more
78




FOR SOCIAL BETTERMENT


difficult to raise the few hundreds additional required for heat and janitor's service to keep the building open and warm
all the week than it was to keep the old
church going along the old lines."
There are other instances of the successful application of institutional methods in small communities.
As the value of these methods is recognized, they are gradually being adopted by churches which would not think
of calling themselves institutional. Thus
in the Boroughs of Manhattan and the
Bronx, New York, out of 488 Protestant
churches, 12 are engaged       in one or
more forms of institutional church work.*
* Out of 56 synagogues, four report one readingroom, one library, three kindergartens, one industrial school and two day-nurseries.  Out of 103
Roman Catholic Churches, eight report two reading-rooms, eight libraries, two athletic unions, two
kindergartens, and one day-nursery.
Repeated efforts have failed to elicit any infor79




RELIGIOUS MOVEMENTS


An analysis of these activities may be
of interest.
Five churches are engaged in settlement work, thirty-two in fresh air work,
one has a bowling-alley, two have athletic clubs, one has a billiard-room, five
have societies to provide rational amusement, seven have baths, two have swimming baths, seven have gymnastic
classes, and eighteen have gymnasiums.
Eight churches have dispensaries, two
have dispensaries and clinics, one has a
medical aid society and two have hospitals. Two have loan associations, two
have wood yards, two have coal clubs,
twenty-one have employment societies,
twenty-seven have penny provident
banks, four have lodging houses, sevenmation as to what the Roman Catholic Church is
doing throughout the United States in behalf of
social betterment.
80




FOR SOCIAL BETTERMENT


teen have day-nurseries, one has an icewater fountain, one has a soup booth,
three have coffee booths, four have
flower missions, three have flower and
fruit missions, one has a legal aid society and one a civic club. One church
has a trade school, one has a laundry
school, two have night-schools, three
have manual training-schools, ten have
cooking schools, ten have kitchen gardens, forty have kindergartens, forty-four
have sewing schools, forty-eight have
industrial schools, twenty have libraries,
and twenty-five have reading-rooms.
Thus 112 churches are employing
these 397 agencies for social betterment
-forty-one more than were employed in
the year before.
The question arises as to the relative'
effectiveness of these new methods, compared with the old. It is significant that
8i




RELIGIOUS MOVEMENTS


the denomination in New York which is
using institutional methods far more commonly than any other is growing far more
rapidly than any other, and that in this
denomination the churches which are
growing fastest are institutional.  Thus
of the I 12 churches referred to above as
using one or more of these institutional
agencies, the Episcopal denomination
furnishes forty-two, and eighteen other
denominations furnish  seventy.  In
the Episcopal denomination, the three
great institutional churches, St. Bartholomew's, Grace, and St. George's, made
the largest growth last year. Speaking
broadly, the churches in New York City
which are doing most for social betternent are growing most rapidly.
Of course many and complex causes
operate to increase or diminish church
membership, but taking a large number
82




FOR SOCIAL BETTERMENT


of churches together, their growth will
measure with approximate accuracy their
adaptation to existing conditions and the
effectiveness of their methods.
Let us then take an entire denomination and compare the churches which are
institutional with those which are not.
The comparison shall relate to spiritual
results, which many believe should be
the sole aim of the church, and which
many fear will suffer by the recognition,
on the part of the church, of physical and
social needs.
Of course there are no statistical measures of spiritual values. The best practicable measure of the spiritual work of a
church is found in the number of additions
to its communion on confession of faith;
and to this point our comparison shall be
confined. Such a comparison, be it said,
is hardly fair to the institutional churches,
83




RELIGIOUS MOVEMENTS


because they are generally located in the
hardest fields, where the old line churches
have utterly failed, many having died and
others having run away to save their lives.
Again, it should be said that such a
comparison at the present time would
not be scientific, because the so-called
( family " church is shading into the institutional. As we have seen, the success of
these methods is leading many churches,
which would not be classified as institutional, to adopt one or more institutional
methods.
We will, therefore, go back a half
dozen years, when the line of demarcation between the two types was more
distinct. The Congregational denomination is chosen, partly because, at that
time, it had perhaps more institutional
churches than any other, and partly because its data are more available,
84




FOR SOCIAL BETTERMENT


We find on examination that the average Congregational institutional church
had precisely six times as many additions
on confession of faith as the average
church of the denomination, while all
that was accomplished by the former in
behalf of cleaner and healthier bodies,
better informed minds, and a more wholesome social and civil life was a bonus,
over against which the old line churches
had nothing to show.
The Miami Association of Ohio, which
includes the Baptist churches of Cincinnati and vicinity, affords data for an
instructive comparison of the effectiveness of the old methods and the
new.
The Association embraces twentythree churches, two of which, the Ninth
Street and the Lincoln Park, are institutional; the remaining twenty-one follow
85




RELIGIOUS MOVEMENTS


the old lines of work.  These two institutional churches, being "down town,"
are subject to all the disadvantageous
conditions which have either killed or
driven away so many churches that adhered to the old methods. It should be remarked in this connection that the " down
town " districts of Cincinnati are peculiarly
difficult to cultivate.  Probably no city
in the United States affords stonier
ground.  But notwithstanding the unequal conditions, out of 325 additions to
the twenty-three churches, on confession
of faith, last year, 209 were received by
these two churches which have adopted
new methods.
So far as numerical strength is concerned, three churches stood still and
eleven lost, in the aggregate, ninety-four
more than they gained. The remaining
nine gained 271 members more than
86




FOR SOCIAL BETTERMENT


they lost, making the total gain of the
Association 177.
The gains of the two institutional
churches were 181 more than their losses,
which are always heavy by reason of
many removals to the suburbs. It appears, therefore, that without these two
churches, the membership of the Association would have been smaller by four
at the end of the year than it was at the
beginning.
But we cannot judge of the exact
value of these figures without a comparison of percentages. The membership
of these two churches is thirty-seven per
cent. of the entire Association membership. Their church property is thirtyfive per cent. of the church property of
the Association; and it should be added
that the membership of neither of the
two is as wealthy as that of several of
87




RELIGIOUS MOVEMENTS


the other churches. Their home expenses for the year, not including expenditures for improvements and repairs,
were twenty-seven per cent. of the home
expenses of the Association. The additions to these two churches by baptism
were sixty-four per cent. of all the
additions by baptism to the churches of
the Association; and their gains above
all losses were sixty-six per cent. of the
Association gains.
Of course an extraordinary personality
may produce extraordinary results along
the old lines of work. But the results
are due to the personality rather than to
the methods, whereas the results which
accompany the new methods are evidently due to the methods themselves;
and as the methods are capable of general adoption, so the results are capable
of indefinite multiplication.
88




FOR SOCIAL BETTERMENT


A marked advantage of the newer
methods is that their great variety makes
it possible to utilize a much larger number of volunteer workers. If spiritual
results are the only aim of the church,
only a small proportion of the membership will be deemed sufficiently skilled
to engage in such delicate and difficult
work. The great majority of the church,
therefore, leave its work to its salaried
officials who have been specially trained
for it. But in the institutional church,
which is interested in the entire circle of
human life, almost every kind of valuable knowledge and skill may be utilized.
The mechanic, who could never lead a
meeting, or " speak to edification," and
who perhaps is ever dumb on the subject of religion, is glad to instruct a class
of young fellows in carpentry or forging.
Many who, like Humboldt, think they
89




RELIGIOUS MOVEMENTS


have "no talent for religion" are both
able and glad to do a thousand things
helpfully related to every-day life; and
doing these things for the church and in
the name of the Masters cultivates their
religious life, and tends to inspire their
every-day activities with the religious
motive.  Thus the institutional church
naturally becomes a hive of activity,
which is as conducive to spiritual health
as to numerical growth.
2. Organized Denominational Effort
for Social Betterment.
Such effort is carried on, for the most
part, in connection with schools and colleges.
The Baptists have twenty-six schools
among the colored people, which have
an enrollment of 4755 students of both
90




FOR SOCIAL BETTERMENT


sexes, I614 of whom receive systematic
instruction in some line of industrial
work.   Including  what the negroes
themselves contributed, there was expended on these schools in I897-98 the
sum of $236,910.
At Shaw University, Raleigh, N. C.,
students in manual training and carpentry are taught the use and care of a
great variety of tools and the principles
which underlie their use. Instruction is
given in woodwork, ironwork, drawing,
and architecture, housekeeping, sewing,
and cooking.
At Spelman Seminary, Atlanta, Ga.,
all boarders are required to learn housekeeping in all its branches. The time of
ten teachers is mainly devoted to this
object. Every pupil is required also to
learn plain sewing. There are courses
in millinery, printing, and dressmaking,
91




RELIGIOUS MOVEMENTS


and two courses in nursing, non-professional and professional.
The Congregationalists have seventysix schools for colored children and
youths, of which twenty-six are common
schools, forty-five are normal and graded
schools,and five are chartered institutions.
The total number of students in these
schools is 12,428.
The college at Talladega, Ala., has a
farm of 300 acres; that at Tougaloo,
Miss., one of 600, and the school at Enfield, N. C., one of more than   000
acres.
At these institutions scientific and
practical instruction in agriculture, horticulture and cattle-raising is given. Woodwork, ironwork, printing, architectural
drawing, the domestic sciences and nursing, are also taught.
The Congregationalists have six In92




FOR SOCIAL BETTERMENT


dian schools, with 368 pupils. Lessons
are given in blacksmithing, carpentry,
printing, farming, cooking, nursing, sewing, and housekeeping.
On its work among the negroes, Indians, Chinese, and Mountain Whites,
which is in large measure industrial, the
denomination expended last year about
$300,000.
The Methodists find that in all their
schools the greatest demand is for enlarged facilities for manual training. The
total number of students in their industrial schools is 2640, most of whom are
colored.  These receive instruction in
shoemaking, wagonmaking, cabinetmaking, baking, tinning, painting, farming,
ironworking, blacksmithing, stonecutting,
laundering, printing, and carpentry; also
in  millinery,  dressmaking, cooking,
housekeeping, and sewing.
93




RELIGIOUS MOVEMENTS


The organized work of the Methodists
in behalf of social betterment is not confined to their industrial schools. At the
seaports of Boston, New York, and Philadelphia they have established homes for
immigrants. Temporary help is afforded,
many lodgings are provided, thousands
of meals are furnished, situations are
often found, young women are guarded
and forwarded to their friends, the sick
are cared for, and much good readingmatter is distributed.
The same spirit of practical helpfulness
is shown in the homes established in inland cities also.
Deaconess' Homes, in addition to the
above, are now found in many cities.
Besides aiding pastors in distinctly religious work, the deaconesses give industrial training, conduct kindergartens,
nurse the sick and teach hygiene.
94




FOR SOCIAL BETTERMENT


It may be added in this connection
that the number of deaconesses is increasing, not only among the Methodists, but also among Episcopalians and
Lutherans.
The Presbyterians are sustaining
among the negroes sixty-two day-schools,
in which there are 8o09 pupils, one university, eight academies, five seminaries
for females, and twelve co-educational
schools. There is more or less industrial
training given. They expended for the
freedmen last year $132,578.
They have also eight industrial schools
among the Indians, and thirty schools,
day, boarding, and industrial, among the
mountaineers of the South.
The Episcopalians have fifteen industrial schools among the colored people of
the South, with an enrollment of 1092
pupils. Two of these institutions are
95




RELIGIOUS MOVEMENTS


worthy of special mention, St. Augustine's School at Raleigh, N. C., and St.
Paul's School at Lawrenceville, Virginia.
The former had last year 317 pupils.
The property includes I I  acres, on
which there are seven buildings. The
girls are instructed in sewing, dressmaking, and cooking. The young men are
trained as carpenters, bricklayers, stonemasons, and tinners. There is connected
with the institution a hospital, together
with a training-school for nurses.
St. Paul's School had 3Io pupils last
year. The girls are trained in the domestic arts, and for the industrial training
of men and boys there are the following
departments:  cabinetmaking,  blacksmith shop, wheelwright shop, printing
office, shoemaking, plastering, saw-mill,
carpenter shop, brickyard, farm, and
dairy. The farm has 197 acres, and is
96




FOR SOCIAL BETTERMENT


in charge of a farmer, who has both a
theoretical and practical knowledge of
agriculture. The industrial department
of this school is largely self-supporting.
The Episcopal Church has work
among the Indians in twelve states and
territories. This work recognizes physical as well as spiritual needs.
This church also reaches out a helping
hand to girls and young women by
means of the Girls' Friendly Society.
The society originated in England in
1875. The first branch in America was
formed two years later. The organization now extends to many countries, and
includes nearly 300,000 members, of
whom more than 2I,000 are in the United States.
Its objects are: To bind together in
one society, churchwomen as associates
and girls and young women as members,
97




RELIGIOUS MOVEMENTS


for mutual help (religious and secular),
for sympathy and prayer.  2. To encourage purity of life, dutifulness to parents, faithfulness to employers, and
thrift. 3. To provide the privileges of
the society for its members, wherever
they may be, by giving them an introduction from one branch to another."
Members of the society receive training, industrial, domestic, and literary,
and are taught the care of their health.
Six Diocesan Branches have Holiday
Houses, whose privileges are shared
alike by associates, who must belong to
the Episcopal Church, and members,
who may be of any creed.
The interest of the Episcopal Church
in industrial betterment was shown by
the organization of CAIL.
The Church Association for the Advancement of the Interests of Labor was
98




FOR SOCIAL BETTERMENT


founded in the city of New York, May,
1887.  The Right Reverend F. D.
Huntington, Bishop of Central New
York, is President, and Right Reverend
Henry C. Potter, Bishop of New York,
together with others, constitute the board
of Vice-Presidents.  The secretary is
Miss Harriette Keyser.
The CAIL, as they shorten their title,
believe that the clergy and laity of the
church should become personally interested in the problems of the day, and
should inform themselves of the nature
of the issues presented, so that they may
be prepared to act as the exigency of the
situation may demand.
The association sets forth the following principles and methods of work for
its members:
Princples. —" I. It is the essence of
the teachings of Jesus Christ that Gqd is
99..: *:




RELIGIOUS MOVEMENTS


the Father of all men, and that all men
are brothers.
"2. God is the sole possessor of
the earth and its fullness; man is but
the steward of God's bounty.
" 3. Labor being the exercise of body,
mind, and spirit, in the broadening and
elevating of human life, it is the duty of
every man to labor diligently.
" 4. Labor, as thus defined, should be
the standard of social worth.
" 5. When the divinely intended opportunity to labor is given to all men, one
great cause of the present widespread
suffering and destitution will be removed.
"Methods.-I. Prayer.
"2. Sermons, setting forth the teachings of the gospel as the guide to the
solution of every question involved in
the interests of labor.
c'..3 The proper use of the press and
i';: *      I00




FOR SOCIAL BETTERMENT


the circulation of tracts as occasion may
require.
"4. Lectures and addresses on occasion when the interests of labor may be
advanced.
"5. The encouragement by precept
and example of a conscientious and
proper use of the ballot."
The association, while advising and
advocating the organization of labor in
trade-unions, is equally willing to aid unorganized labor in its legitimate struggles.
It believes in the efficacy of just and
humane legislation for the benefit of
labor, and gladly joins in every attempt
to secure such legislation or enforce labor
laws already on the statute-books.
In i893 it was successful in establishing a permanent Board of Conciliation
and Arbitration, under the chairmanship
of Bishop Potter. It has also aided in
IOI


Vy      '.v




RELIGIOUS MOVEMENTS


efforts to minimize the evils of the sweating system and the tenement-house
abuses.  It assists factory and workshop
inspection, both by state officials and by
its own officers.
In 1899 a special organization, known
as the "Actors' Church Alliance," was
promoted by the CAIL, with the object
of aiding the theatrical profession in their
struggle against being compelled to work
seven days in the week, as well as to improve the standing and condition of the
profession. The " Hammer and Pen " is
the monthly organ of the association.
As we have seen, the greater part of
the organized denominational work for
social betterment is in behalf of negroes
and Indians. Attempts to elevate them
soon revealed the necessity of improving
their material condition.  Late slaves
and savages needed something in ad102




FOR SOCIAL BETTERMENT


dition to moral and intellectual training,
if they were to know how to live; and
that additional training the churches are
gladly giving.
There are multitudes in our great cities equally igbrant of the laws of life,
equally incapable of wholesome living.
The question naturally arises, why not
provide needed training for allwho need
it, white as well as black and red?
What the denominations are doing for
negroes and Indians is a recognition of
the principle that the churches are concerned with the social well-being of men.
Doubtless the time will come when they
will make a consistent application of that
principle. The Deaconess' Homes, the
Girls' Friendly Societies, and the Immigrants' Homes, referred to above, which
are carried on, not by individual Christian endeavor, but by organized denom103




RELIGIOUS MOVEMENTS


inational effort, are a step in that direction.
3. The Young Men's Christian Association.
The redistribution of pulation during the nineteenth century has been
marked by an extraordinary exodus of
young men from the farms and their
concentration in cities.  The industrial,
social, and moral changes involved
therein created new necessities, which
opened a wide door of opportunity to
the Young Men's Christian Association.
Formed in the United States about
the middle of the century, the associations did not discover and clearly define
their proper sphere for twenty years or
more. During this experimental period
they undertook precisely the same work
that active churches were doing, and by
104




FOR SOCIAL BETTERMENT


the same old methods. They organized
evening and mission Sunday-schools,
they engaged in city mission visitation,
and tract distribution, and held gospel
meetings in hospitals, almshouses, and
homes for the aged. Apart from reading-rooms and a few libraries, they recognized no needs except spiritual. They
had not learned to confine their efforts
to young men, nor had they developed
new methods of work.
It is significant that after nearly twenty
years of such efforts, the associations had
not twenty general secretaries, had
erected no buildings, and had acquired
no permanent property. Success was
still problematical; the organization was
still on trial.
In 1870 it was an open question
whether or no the efforts of the associations should be confined to young men,
I05




RELIGIOUS MOVEMENTS


and whether they should include what
was known as the "fourfold" workspiritual, intellectual, physical, and social.
The very marked success of those associations which adopted this new policy,
as compared with those which rejected
it, soon demonstrated its superior wisdom. Those states in which this policy
prevailed multiplied local associations,
erected buildings, and secured general
secretaries. In other states, the organization made little progress until the new
policy was adopted, which change was
at once attended with the same success
that had followed the new methods elsewhere.
New England, for example, was slow
to accept the change of policy, and as
late as 1877, almost a generation after
the organization of the movement, these
six states could boast only five paid sec1o6




FOR SOCIAL BETTERMENT


retaries and a single association building.
By i880, however, the "fourfold" work
had been generally adopted, and only
ten years later New England had 22
association buildings, and 127 secretaries
and other paid officers, while the annual
expenditure of $46,000 in I877 had risen
to $233,000 in I890. Thus the success
of the association was evidently conditioned on the recognition of the entire
man and the shaping of methods accordingly.
Since i880 the growth of the association has been both rapid and solid. At
the present time (900o) it has in North
America I429 local associations.  Of
these, 1233 report 228,568 members.
There are nearly 400 buildings, which
are valued at more than $20,000,000;
and the number of salaried officers is
1275.
X07




RELIGIOUS MOVEMENTS


The varied and comprehensive work
of the association has its source and
governing head in the International
Committee, which has its headquarters
and a working quorum in New York.
It is composed of 45 members, who represent all parts of the country.
Of the " fourfold " work which now engages every association, the religious is
first in importance. The young men's
meeting, usually held Sunday afternoon,
is conspicuous among religious agencies.
Last year 60,000 such meetings were
held, with a total attendance of over two
and a half millions.
Educational work is being prosecuted
more and more in evening schools,
which now engage 1200 teachers, and
give  instruction to  25,ooo  different
young men.   There are 25 standard
courses of study, and 50 studies are
0o8


p. fI




FOR SOCIAL BETTERMENT


taught. Nearly Iooo associations have
reading-rooms, and 800 have libraries
with half a million volumes. Lectures,
practical talks, literary clubs, and debating societies supplement the educational
work.
The aim in physical training is not to
develop record-breaking athletes, but by
a system of all-round training to produce symmetrical bodies and vigorous
health. In addition to gymnastic work,
there are outdoor athletics, cycling, boating, swimming, and rambling, all under
trained instructors.
Socially, the association aims to afford
good companionship, healthful recreation and rational entertainments.  The
rooms are made attractive and homelike,
and are supplied with music and games.
Practical service is rendered by the
employment bureaus, 338 of which last
o19




RELIGIOUS MOVEMENTS


year report more than 13,000 situations
secured.
Many thousands of calls on the sick
are made, and considerable relief-work
done, which, however, is confined to
young men. The Bowery branch of the
New York association reports 34,799
lodgings and I00,450 meals given in a
single year.
Special efforts are made in behalf of
different classes of young men, commercial travelers, lumbermen, miners, millmen, firemen, immigrants, soldiers, sailors, college students, and railroad men.
There are 65 associations for the colored
young men of the South, and 50 for the
Indians.
The present work for railroad men
began in 1872. There are now 151
railroad associations, with a membership
of 32,000. These associations provide
IO




FOR SOCIAL BETTERMENT


special agencies, in addition to those
usually afforded, such as rest-rooms,
lunch-counter, temporary hospital, and
instruction in first aid to the injured.
These associations are "homes away
from home."
The value of this work is shown by
the fact that the railways make an annual
appropriation to it of over $175,000,
which does not include large sums given
for buildings. The United States Interstate Commerce Commission characterizes it as "a work commending itself
even on the most practical grounds of
pecuniary self-interest."
The present intercollegiate movement
began in 1877. There are now 550 student associations, having upwards of
30,000 members. Since its inception 23
years ago, this movement has led, between 35,000 and 40,000 students into
III




RELIGIOUS MOVEMENTS


the Christian life, and more than 5000
into the Christian ministry.
From this branch of the work have
sprung many important outgrowths;
among them, the Student Volunteer
Movement, through which not less than
600o have already entered the foreign
missionary field; also the World's Student Christian Federation, which was
organized in 1895, and which brings into
cooperative relations the Christian students of eleven national and international
organizations.
On the outbreak of the Spanish-American war, the International Committee
were quick to recognize a new opportunity, and within 60 days there were 60
trained secretaries among the soldiers,
each with an association tent and a good
equipment of books, magazines, home
papers, music, games, conveniences for
112




FOR SOCIAL BETTERMENT


letter-writing and the like; and before
the close of the war there were 175 such
secretaries in the field.
A well-organized work is being carried
on in the navy, and auxiliary associations are being formed on many of the
United States warships. A fine building
is being erected near the Brooklyn Navy
Yard.*
4. The Young Women's Christian Assocziaion
With the incoming of machinery
many industries passed, one after another, from the home to the factory. If
the industrial revolution drew the farmer's son to the city, it no less surely attracted his daughter also.
* For further information see the monograph in
this series devoted to the Young Men's Christian
Association, to which the writer is indebted for
many facts.
I 13




RELIGIOUS MOVEMENTS


Losing the old employments of the
home, young women knocked at many
doors heretofore closed to them. The
professions, the shops, and a great variety of industries were gradually opened
to them, and they, like their brothers,
flocked to the cities. But their work in
the factory, or office, or behind the
counter, is done under conditions very
different from those which prevailed in
the home. There they had done a hundred different things, which had afforded
variety to life, and training to the whole
body. Moreover, their work had been
done under the parental eye, and they
were safe-guarded by the home influence.
In the city their work, if not really unsanitary, is much more confined. They
probably do one thing over and over
again, which is unfavorable both to menI14




FOR SOCIAL BETTERMENT


tal and physical development.  Their
employment forces upon them associations which may be neither agreeable
nor wholesome.   They crave society.
They are exposed to many temptations.
Such needs-moral, intellectual, physical, and social-on the part of many
thousands of young women constituted
the opportunity of the Young Women's
Christian Association.
There are two organizations, one
under the direction of the International
Board of Women and Young Women's
Christian Association; the other is a
more recent organization, whose management is vested in a board of managers known as the International Committee. The associations of the former
are organized in the cities and towns
which offer business opportunities to
girls in stores, offices, mills, and facII5




RELIGIOUS MOVEMENTS


tories. The organizations of the latter
are more commonly found in colleges
and seminaries; and dealing more with
students, they are less concerned with
social betterment. We shall, therefore,
confine our attention to the original organization, whose great object is to benefit working girls and working women.
The oldest association was organized
in I857. The number of associations
affiliated with the International Board is
75.  The basis of membership varies,
but the managers and contributing members are not less than 75,000.  The
value of property and furnishings is
about $5,000,000.  Twenty-two States
and Canada are represented in the International Board.
The departments of work are boarding homes, vacation homes, restaurants,
or lunch-rooms for women only, tranIi6




FOR SOCIAL BETTERMENT


sient accommodations, traveler's aid
work, educational work and religious
work.
There   are  thirty-seven  boarding
homes, which accommodate at one time
not less than 2800. Terms per week
vary from $1.00 to $5.50.
There are eleven vacation homes,
which in the course of the summer receive as many as 3000 guests. Terms
are from $I.oo to $4.00 per week.
There are ten restaurants or lunchrooms for women only. Not less than
500,000 meals are furnished in one year,
at an average of eleven cents per meal.
Transient accommodations (open day
and night) were furnished during the
year to over 200,000, at from 25 cents to
$1.oo.
In this day of running to and fro in
the earth, the department of traveler's
II7




RELIGIOUS MOVEMENTS


aid is one of the most needed and helpful.  It sends association visitors to
railroad stations and steamer landings,
where they help, direct, and save thousands of young women.
The educational department affords
industrial, commercial, elementary, domestic, and physical training.  Over
50,000 have received instruction during
the year.
In illustration of this department, glance
at the educational work of the Brooklyn
Association. It furnishes two courses in
white sewing, six courses in dressmaking,
five courses in millinery, four courses besides a normal course in cooking, a course
in laundry work and one in nursing. In
its commercial department it has 18 day
courses and nine evening courses.  It
also furnishes instruction in German,
French, art embroidery, and in singing.
I 18




FOR SOCIAL BETTERMENT


Of course the library and reading-room
are important auxiliaries in educational
work. The New York Association has
a library of 27,000 volumes, which last
year reached a circulation of 84,4 4.
One of the delightful features is a circulating library of music, consisting of some
hundreds of volumes.
The religious work includes Bible
classes, Sunday services, King's Daughters' Circles, prayer league, family prayer
and noonday services.  " Religion," the
president writes, "( is the.life, the inspiration, aspiration, and lever. It is instilled
by precept and example and permeates
every department."
Associated with the International
Board, there are also homes for children,
for aged women, for aged couples, for
invalids and incurables, and for blind girls,
together with retreats and hospitals.
I19




RELIGIOUS MOVEMENTS


5. The Salvatzon Army
Doubtless the most remarkable phenomenon in the religious world during
the last quarter of a century has been the
rise and growth of the Salvation Army.
Organized in the slums of London, with
the outcasts of society for recruits, and as
poor as the twelve apostles, it had the
magnificent audacity to enter on a worldwide campaign; and in less than twenty
years it had gone ( from New Zealand
right round to San Francisco, and from
Cape Town to Nordkoping."
This success, wonderful under any circumstances, was the more notable in that
it was won with a class notoriously estranged from the churches, and hopelessly
beyond their reach.  Out of the moral
morass of the slum, pestilential with vice
and crime, have come healing waters of
120




FOR SOCIAL BETTERMENT


social salvation.  Surely the age of miracles-has returned-moral miracles-for
the Bedouin of the city, whose hand was
against every man, human hyenas, who
pitilessly devoured their fellows, have
been transformed into apostles and martyrs, who are joyfully enduring privation
and persecution that they may relieve
misery and succor the perishing.
The story of the Salvation Army is
too well known to need rehearsal. After
a brief statistical statement of its social
work in the United States,* the writer
will attempt to point out the fundamental
causes of its success,
There are in this country 700 corps
and outposts, with 2600 officers and employees;  4I social relief institutions for
* For these details I am indebted to Commander
Booth-Tucker. For further particulasr see Monograph No. XX of this series.
121




RELIGIOUS MOVEMENTS


the poor, with accommodations for 6000.
There are i I,000 open-air and indoor
meetings held weekly, with an average
attendance of 2,200,000. There are fiftytwo shelters for men and women; twentythree cheap food depots; nineteen salvage brigades and workshops for the
unemployed; eight labor bureaus; three
farm colonies, having 800oo acres of land.
In these colonies are 200 men, women,
and children.  There are twenty slum
posts with forty officers; fourteen rescue
homes for fallen women, with accommo
dations for 360. A thousand girls have
been helped permanently or temporarily.
There are two children's homes for waifs
and strays. The number of unpaid workers, most of them wearing the uniform,
is 20,000.
Such facts and figures represent a
many-sided and far-reaching work for
122




FOR SOCIAL BETTERMENT


human betterment.  Its primary object.
is not to relieve want and wretchedness.
The supreme aim of the Army has ever
been salvation, as its name implies-the
carrying of the gospel to the churchless
and Christless multitudes.  Indeed, this
was originally the sole aim of General
and Mrs. Booth. Their object, therefore,
was identical with the avowed object of
the churches.  The churches signally
failed; the Army as signally succeeded.
It is worth while to lay one's finger on
the causes of success and failure.
A prominent official of the Army
writes: " The remarkable success of the
Salvation Army cannot be attributed to
any one thing exclusively, but to several,
among which the following are the most
important: I. The genius and godliness
of its founder. 2. The soundness of its
gospel teaching. 3. The invaluable as123


a




RELIGIOUS MOVEMENTS


sistance the founder of the Army received from his wife and their children.
4. The wisdom of the methods employed. 5. The divine origin of the
movement."
The personal equation is generally a
large factor in any man's success. Be it
far from the writer to depreciate the
genius and godliness of General Booth.
Without these he could not have succeeded. But thousands of his contemporaries are no less godly, and apart
from his choice of methods and his remarkable organizing and executive ability, he has shown no genius peculiar to
himself. His interpretation of the gospel is not exceptional. His orthodoxy
is common to many denominations.
Undoubtedly the Army owes much to
the family of the General, but the family
relationship was incidental. Many other
124




FOR SOCIAL BETTERMENT


movements have failed that had no lack
of able and devoted helpers. And as to
the "divine origin" of the movement:
no one, surely, would claim that it was
any more divine in its origin than the
church which was founded by Christ
himself.
Each of the above causes contributed,
no doubt, to the success of the Army;
but no one of them, nor all of them
together, can be said to account for that
success.  All of these, or like causes,
have wrought together, within the
churches, and without success.  If we
would learn why one attempt fails and
another succeeds, we must ascertain what
differentiates the one from the other.
Change the methods of the Army,
substitute for them the ordinary methods
of the churches, and it would lose its distinctive character and its unique power.
125




RELIGIOUS MOVEMENTS


It may be conceded that the Salvationists have a degree of faith and zeal,
enthusiasm and self-sacrifice, which characterize no denomination in modern
times; but these virtues have shown
with equal luster in many individuals
without being accompanied by any such
success as has attended the efforts of
Salvationists. The peculiar causes, therefore, of the Army's peculiar success must
be looked for in its methods.
The Salvation Army is a protest
against the conventional methods of the
churches.
I. It is first of all aggressive. The
churches ring the bell, open the door and
say: "Come and    be taught."   The
Master said:  Go teach."  The Army
waits for no one to come to it. Says
General Booth: The foundation of all the
Army's success, looked at apart from its
126




FOR SOCIAL BETTERMENT


divine source of strength, is its continued
direct attack upon those whom it seeks
to bring under the influence of the gospel. The Salvation Army officer, instead of standing upon some dignified
pedestal, to describe the fallen condition
of his fellow-men, in the hope that,
though far from him, they may thus, by
some mysterious process, come to a
better life, goes down into the street,
and from door to door, and from room to
room, lays his hand on those who are
spiritually sick, and leads them to the
Almighty Healer."   The Army thus
makes nearly 3,000,000 visits from house
to house in a single year.
2. Having gone to " the masses," the
Army adapts itself to them and to their
tastes. It finds men not only locally but
intellectually and socially and spiritually.
It uses their language, their music, their
127




RELIGIOUS MOVEMENTS


methods of thought.  In its Pauline
adaptation, it is all things to all men.
3. Going to men in such a spirit, the
Army was sure to discover that they had
bodies. The churches have, for hundreds of years, been preaching a gospel
equally adapted to disembodied spirits.
They have been seeking " souls." And
it was souls that General Booth was after,
but he soon discovered that souls inhabit bodies, by which they are profoundly influenced, and through which
alone, in many cases, they can be
reached.
4. Having recognized the value of the
physical factor in the great human problem, it was a natural and easy step to
take environment into his reckoning; and
environment, which is commonly decisive
in forming character, is precisely the factor
which the churches commonly ignore.
128




FOR SOCIAL BETTERMENT


Thus by breaking away from conventionalities, and  intelligently adapting
means to ends, the evangelist naturally
becomes the philanthropist. Nor did he
cease to be an evangelist.  With all the
emphasis which General Booth has
learned to lay on physical conditions, he
has never by one whit underrated spiritual values.  His philanthropy and his
religion are as perfectly united as are
soul and body.  Hence the Christianity
of the Army is thoroughly philanthropic,
and its philanthropy is thoroughly Christian. In this particular, as in the others
enumerated, the Army made a wide departure from the churches, which have
been careful to separate religion from
philanthropy, and in so doing, they have
put asunder what the Master joined totogether.
No attempt has been made to point
129,, 




RELIGIOUS MOVEMENTS


out all of the marked characteristics of
the Salvation Army. The four enumerated above seem to the writer to be the
ones which fundamentally differentiate
the Army and its work from the churches
and their efforts, and to account for the
fact that it has succeeded where they
have failed.
Following these lines, the Army became a great power for social betterment.
Thus again it appears, as has been repeatedly shown, that it is the religious organization or movement which does most
for social betterment, that accomplishes
most for moral and spiritual renovation.
This fact, well established, accounts
for the lack of spiritual results which has
so commonly characterized the work of
the old line churches in recent years.
Several of the leading denominations
last year barely held their own.  It
s Ae r  1Q IQ
ads.. '  ~  ~3o
e  ~  b 




FOR SOCIAL BETTERMENT


has been inferred that " this is a period
of spiritual decline."  But there is no
better gauge of the spiritual life of the
churches than the missionary spirit,
which is the essential spirit of Christianity. That this spirit is by no means
decadent was shown by the signal success of the Ecumenical Missionary Conference held in New York the present
year. Nor is this the only convincing
evidence that the missionary spirit is
thoroughly vital. When in all the history of the Christian church has there
been such an outpouring of young life
for missionary service as during recent
years?  Since the Student Volunteer
Movement began between 5000 and
6000 young men and women have
pledged themselves to missionary service, of whom no less than 1600 are already in the foreign field.
I3I




SOCIAL BETTERMENT
This affords evidence of spiritual vitality which the fruitlessness of ill-adapted
methods cannot counterbalance.  The
spiritual results which attend the various
movements described in the preceding
pages, indicate that there will be no lack
of growth on the part of the churches as
soon as they recognize their social mission and adapt their methods to changed
conditions.
132




INDEX.
PAGE
Arbitration, Board of............................  I01
Architecture, change taking place in church.......25-28
Ascension, Church of the, New York............... 67
Athletic clubs...................................  8
Baptist schools for negroes........................90-92
Baptist Temple, Philadelphia...................... 68
Bascom, Pres. John, on kingdom of heaven.......... 30
Baths.........................................,  8o
Berkeley Temple..................42, 51
Billiard-room.............................   80
Body and mind, interdependence of............... 6, 17
Booth, General................  23, 24, 26, 128, 29
Bowling-alley...........................     80
Cail...................................... 98-102
Cathedral, an expression of religious life..........25, 26
Change, nature of, in religious activities........... 10-13
causes of, 14-24; results of............. 25-4I
Changes.................................  9
Church, old conception of business of..............34, 35
Churches drawn into closer relations by new
methods............................... 37-39
Civilization, influence of new methods on..........39-4I
passing from individualistic to social
type............................. 4-16
Clinic...................................... 59,  8o
Coal clubs.................................      80
133




INDEX
PAGE
Coffee-booths..................................   81
Congregational churches, institutional and other, compared.......................................83-85
schools........................ 92, 93
Cooking-schools................................. 8I
Cooperation of churches for social betterment.....38, 39
Day-nurseries..................................  8
Deaconess Homes.............                 94
House................................ 65
Deaf, Department for the....................   71
Diet-kitchen....................................  70
Dispensaries....................................  80
Drunkenness, causes of........................... 17
Ecumenical missionary conference................. I31
Elyria Congregational Church..................... 70
Employment bureau............................58, 6I
societies............................ 80
Episcopalian schools....................95-97
Fifth Avenue Baptist Church, New York.......... 66
Flower missions.................................  8
Fourth Avenue Baptist Church, Pittsburg........... 70
Fresh-air work..............................57, 66 8
Fruit missions...............................     8
Girls' Friendly Society.........................97, 98
Grace Church, New York.......................66, 82
Gymnasium...............................74 78, 8
Handicraft, school of..........................   6I
Holiday Houses........................ 57
Homes for the aged.............................. 66
H ospitals.......................................  8
Humboldt......................................     89
Huntington, Bishop F. D........................   99
Ice-water fountain..................               8
134




INDEX
PAGE
Immigrant homes................................  94
Industrial revolution, effect of, on home......... 113, 114
school............................62, 65, 8I
in a village.................... 75-79
Institutional church.............................42-90
adapting itself to changed conconditions................ 46, 47
an expression of religious life...27, 28
demand for, increasing........ 48-50
distinguishing characteristic of... 45
origin of name................. 42
Jersey City Tabernacle.........................5, 68
Jesus, social ideal of............................30, 3I
Judson Memorial Church..........................  64
Kidd, Benjamin, cited.......................    I9
Kindergartens...................................  81
Kingdom of God, rediscovery of.................. 7-24
early Christian conception of......  8
defined by President Bascom...... 30
Kitchen  gardens.................................  8
Laundry, Parish...............................63, 72
school.................................  8i
Lecky  cited.....................................  9
Libraries....................................... 8I
Lincoln Park Baptist Church, Cincinnati..........85-88
Loan Associations.............................59, 80
Lodging  houses.................................  80
Manual training  school...........................  8
Marcy Ave. Baptist Church, Brooklyn.......... 68
Medical aid  society..............................  80
M ission................................  62
" Meeting-house," an expression of religious life..... 26
Methodist schools.......................         93
135




INDEX
PAGE
Methods, success of new........................33, 34
new and old compared..................81-90
Miami Baptist Association.............................85-88
Mind and body, interdependence of...............16, 17
Morgan Chapel, Boston..........................60-63
conversions in..............  63
Multitude, reaching the, with religious influence... 32-36
failure of churches to reach the.......... 32
Music, library  of................................  II9
Night-schools..................................78, 81
Ninth Street Baptist Church, Cincinnati........73, 85-88
Open and Institutional Church League, platform of. 43, 44
Organized denominational effort for social betterment.9....................................  -103
Penny Provident Fund..........................58, 80
Philanthropy and religion........................ 22
Pilgrim Church, Cleveland................    70
Potter, Bishop Henry C......................... 99
Presbyterian  schools.............................  95
Pro-cathedral, New York....................... 67
Railroad Young Men's Christian Association.....I I0. I I 
Rational amusement.............................  8o
Reading-rooms.................................. 8
Red  Cross Auxiliary...................7..........  71
Religion, definition  of............................  Io
applied to every-day life................28-32
Roman Catholic Church, see note................ 79, 80
Roof-garden..................................56, 57
Salvation Army...........................33, 120-130
Science, influence of............................ i6, 17
Self-consciousness, society coming to.............. 40, 41
Settlement work.................................  8o
Sewing-schools............................. 74, 8I
136




INDEX
PAGE
Shaw University................................  91
Singing-classes..................................  74
Social conditions, effect of religion on.............. 1
Social ideal of Christ............................  21
Society coming to self-consciousness..............40, 41
Soup-booth.....................................  I8
Spelman Seminary........................... 9
Steam-engine, effect of.........................4, I5
St. Augustine's School...........................  96
St. Bartholomew's Church, New York........ 52-60, 82
St. George's Church, New York................. 65, 82
St. Luke's Church, Orlando, Fla................... 73
St. Paul's  School...............................  96
St. Stephen's Mission, St. Louis................... 72
Student volunteer movement................... 112, I31
Synagogues.....................................  79
Talladega College.............................  92
Temple, the Baptist, Philadelphia................. 68
Tissot's pictures................................  72
Toy Mission...................................  7
Trade-school....................................  Si
Trinity Church Parish, New York................. 64
Tucker, President W. J..........................  42
Union Congregational Church, North Brookfield,
Mass........................................75-79
Visiting  nurse................................70, 7I
Westminster Church, Buffalo...................... 69
W ood-yards....................................  80
World's Student Christian Federation.............. 11 2
Young Men's Christian Association.......33, 70, I04-1I3
Young Women's Christian Association..........113-I21
I37




I




BAKER & TA YLOR CO.'S PUBLICA TIONS.


A New Book by Josiah Strong.
EXPANSION
UNDER NEW WORLD-CONDITIONS.
I2mo, cloth, $i.oo; paper, 50 cents.
With the same exceptional qualities which insured a distribution of more than I7o,ooo  copies of "Our Country,"
Dr. Strong has taken up the great theme of Expansion. His
book sparkles with striking and original thoughts, put in
the most captivating way. The reader pursues the argument
with breathless interest from chapter to chapter, and hurries
through the most astonishing revelations of our nation's resources, growth and present-day power and stature to a
brilliant summary of our relations at the century's dawn to
other countries, and to the great questions that confront the
nation under the new world-conditions of to-day.
" The character, history and operations of the various forces
combined in the movement toward expansion are described
in the nine successive chapters of this little volume with all
that argumentative skill and power, with all that masterful
arrangement of statistical information, for which Dr. Strong
has become justly famous."-Christian Work.
" Dr. Strong makes a clear statement of the changed worldconditions which render our former policy of isolation no
longer practicable. The Anglo-Saxon race cannot refuse to
take its place in the closer world-relationship which is to
come."-The Outlook.
" Mr. Strong would have us dismiss 'the craven fear of
being great,' recognize the place in the world which God
has given us, and accept the responsibilities which it devolves upon us in behalf of a Christian civilization. The
book is one of the strongest statements of the expansion
doctrine that we have seen. It will convince many because it
clings to ideals while keeping an eye on the cold facts."Public Opinion.
Sent, pcstpaid, on receipt of the price, by
THE BAKER & TAYLOR CO., Publishers,
5 and 7 East Sixteenth St., New York.




BAKER & TAYLOR CO.'S P UBLICATIONS.


OUR COUNTRY: ITS PRESENT CRISIS AND ITS POSSIBLE FUTURE.      By Rev. JOSIAH STRONG, D.D.
12mo, 275 pp., paper, 30 cents; cloth, 60 cents.
Revision based on the Census of 1890. A new edition (160th thousand).
The many thousands who read the earlier editions of this
book, and were moved by its striking portrayal of our religious, social, and economic condition and tendencies, will learn
with interest that the author has availed himself of the latest
statistics of the Census of 1890 to make a revision of his work,
which causes it to show the changes of the last ten years, and
to picture the actual situation of to-day. The matter of the
book has been increased one-third, and a map and diagram
forcibly illustrate some of the more startling statistical facts
and comparisons.
"This volume is a storehouse of information. We recall no
recent volume which has so much packed into it of value for
the minister,the editor, the teacher, and, in general, the patriot,
as this little volume on ' Our Country.' "-Christian Union.
"Its facts are collated and marshalled with rare skill. It is
a powerful and patriotic book. It stirs the blood; it warms;
it inspires; it thrills and it instructs. It ought to be read by
every citizen of the Republic; it will be read by all our people
who wish to keep abreast of needful knowledge regarding our
country."- Christian Inquirer.
" If the means were at our command, we know of no service
we could perform more practical and effective for the cause of
truth and righteousness than to place a copy of 'Our Country'
in the hands of every man and woman in the land."-Christian
at Work.
"Words are feeble in the recommendation of this book. It
enlightens, stirs, quickens, and makes the blood boil with
patriotic zeal and Christian vehemence." ---Pulpit Treasury.
" No publication of the present decade has awakened a more
profound and intelligent interest. In its present form, and it
is still compact and easily handled, we again commend it to
all Christian and patriotic American citizens." —New York
Observer.
Sent postpaid, on receipt of the price, by
THE BAKER & TAYLOR CO., PUBLISHERS,
5 AND 7 EAST SIXTEENTH ST., NEW YORK.




BAKER & TAYLOR C0.'s PUBLICATIONS.


DR. JOSIAH STRONG'S NEW BOOK.
THE NEW      ERA. By DR. JOSIAH STRONG, author of
"Our Country.'      350 pages.   Library Edition,
cloth, gilt top, $1.50; plain cloth, 75 cents; paper,
35 cents.
CONTENTS.-I. The Nineteenth Century one of Preparation. II. The Destiny of the Race. III. The Contribution
made by the Three Great Races of Antiquity. IV. The
Contribution made by the Anglo-Saxon. V. The Authoritative Teacher. VI. The Two Fundamental Laws of Christ.
VII. Popular Discontent. VIII. The Problem of the Country. IX. The Problem of the City. X. The Separation of
the Masses from the Church. XI. The Mission of the Church.
XII. The Necessity of New Methods. XIII. Necessity of
Personal Contact. XIV. Necessity of Co-operation. XV.
The Two Great Principles Applied to the Two Great Problems. XVI. An Enthusiasm for Humanity.
"'The New Era' is a mighty book."-Pres. C. F. THWING,
Western Reserve University, Cleveland, Ohio.
"It is a glorious book. It surpasses even his first book and
ought to have millions of readers." —REV. THEODORE L.
CUYLER, D.D.
" Ought to be read by everybody intcrestua in the advancement of the race." —New York Observer.
" Ought to be distributed in every church, every Sundayschool and religious convention."-Evangelist, N. Y.
We have found the 'New Era' abounding in facts thab
are food for the thought of every teacher, preacher, public
speaker, and of every man of any influence in social, business
or political life. It is a book that it pays to read, and to read
carefully."-Albany Evening Journal.
"All in all, and in every way, this is an eminently timely
and valuable book. It is full of facts, is carefully thought
out, is admirable in point of style, is conceived in the finest
Christian spirit, and will serve to contribute a distinct element
in the personal 'higher education' of every one who reads it.
The two books, 'Our Country' and 'The New Era,' fitly
supplement each other."-Advance, Chicago.
Sent, postpaid, on receipt of the price, by
THE BAKER & TAYLOR CO., PUBLISHERS,
5 & 7 EAST SIXTEENTH ST., NEW YORK.




BAKER & IA YLOR CO.'S PUBLICATIONS.


THE TWENTIETH CENTURY CITY. By Rev.
JOSIAH STRONG, D.D., author of "Our Country"
and "The New Era." 16mo, paper, 25 cents;
cloth, 50 cents.
With the same fascinating presentation of facts and figures
which made " Our Country" one of the great books of the
century, Dr. Strong discusses the danger arising from the vast
movement of population towards the cities and the growth of
their preponderating influence in the Nation, points out the
principles which may be applied successfully to the solution of
the great problems of modern society, and makes a ringing
appeal for action.
CONTENTS.-I. The Materialism of Modern Civilization.
II. A Nation of Cities. III. The Materialistic City a Menace to Itself. IV. The Materialistic City a Menace to State
and Nation. V. Remedies-The New Patriotism. VI. Remedies-Twentieth Century Christianity.  VII. RemediesTwentieth Century Churches.  VIII. Remedies-Practical
Suggestions.
" A power wherever it is read. It should be in the hands
of every teacher, preacher, editor, public speaker and thousands and thousands of thinking men in all departments of
life."-New York Christian Advocate.
"Dr. Strong's new book possesses the same fascination of
style and the same convincing statements of facts and figures
as ' Our Country.' It is full of meat to the student and thinker, for the politician and statesman, for the office-holder and
the votero"-Charleston News.
"' The Twentieth Century City' is a book that will help
every man who reads it to be a better citizen. It is a strong,
sensible, excellent book."-Boston Journal.
"The Rev. Dr. Josiah Strong's new book 'The Twentieth
Century City' is worthy of cordial welcome by every lover of
progress and well-wisher of mankind-this not only on account of the theme, but also because of the spirited method
of the author."-Eagle, Brooklyn, N. Y.
Sent, postpaid, on receipt of the price, by
THE BAKER & TAYLOR CO., PUBLISHERS,
5 AND 7 EAST SIXTEENTH ST., NEW YOR.




BAKER & TAYLOR CO.'S PUBLICATIONS.


MAKING      A  LIFE: By Rev. CORTLAND MYERS.
12mo, cloth, gilt top, with portrait, $1.25.
"This book will arouse, quicken, and help young people
to do the best that is possible for them to do. To young
men, especially, whose ambition is to make the most of
themselves, this book with its plethora of illustrations,
pertinent and apt quotations, and wealth of example, will
be a genuine inspiration."-Brooklyn Eagle.
"The book is a guide for the noblest purposeful life,
equally apt for the young, with life's experience yet untried, and for those who attempt to make of themselves
the best social beings.  The presentation is animated,
picturesque, and an able help in raising the standard of life."
-Journal of Education.
"His note is emphatically manly, and altogether free
from cant, and parents may place his book in the hands of
their children without scruple. The effect of reading these
pages cannot fail to be wholesome."-Providence Journal.
"Is one of the volumes that should go into every Bibleschool library that has books for adult classes."-Church
Economist.
"These discourses on life are full of life themselves, and
amply illustrated by the facts of many lives."-Outlook.
" No young man can read these pages and not think what
they tell him afterwards, and this is the best praise that can
be given a book." —Presbyterian Banner.
"The thoughts expressed are wholesome, lofty, and optimistic. Looks at life from a true point of view, and will
be stimulating to young people who have their lives to
make."-Atlanta Journal.
"'Making a Life' is the happy title of a good and useful
book, which is rich in suggestion and interest."-Newark
Evening News.
"An uplifting book for the young person."-Detroit Free
Press.
Sent, postpaid, on receipt of the price, by
THE BAKER & TAYLOR CO., PUBLISHERS,
83-37 E. 17TH ST., UNION Sq. NORTH, NEW YORK.




BAKER & TAYLOR CO.'S PUBLICATIONS.


THE SALT-BOX HOUSE: EIGHTEENTH CENTURY LIFE IN A NEW ENGLAND HILL TOWN.
By JANE DE FOREST SHELTON.          12mo, cloth,
decorated, $1.25.
"A picture of New England country life in the last century, full of reality and feeling, and which it is both interesting and pleasing to look upon. The book is delightfully
written, and its romance and tenderness, no less than the
truthfulness and lifelikeness of its restoration of the old
domestic and social interior, will appeal strongly to many
a heart."-Boston Literary World.
"Deserves more than cursory mention. The style and
manner of the work are quiet and peaceful, and the matter
of the narrative is touched with an almost breathless reverence. So simple is the commentary, so sweet and gentle
its slightest utterance, that at times it reaches the highest
art of expression."-ANew York Public Opinion.
"It would be a pity if students and lovers of old and
quaint New England customs should miss reading 'The
Salt-Box House,' which gives a delightfully vivid and sympathetic picture of life in a Connecticut hill-town in the
eighteenth century."-Living Age.
"A book of more than ordinary carefulness and search
for detail; the style is pretty and also picturesque; the
method of its construction is good; the general reader will
find pleasure and profit from its perusal."-Springfield Republican.
"Is full of atmosphere and reality, and enlightened with
many graceful and humorous touches."-Public Ledger.
"An entertaining as well as faithful picture of eighteenth
century  life, and  we heartily  commend  it."-Boston
Transcript.
"The reader will turn every page with interest. The
book is an ideal one for reading aloud."-The Presbyterian.
"The reading of this book is a pure delight."-Church
Standard.
Sent, postpaid, on receipt of the price, by
THE BAKER & TAYLOR CO., PUBLISHERS,
5 AND 7 EAST SIXTEENTH ST., NEW YORK.




0




THE UNIVERSITY OF MICHIGAN
GRADUATE LIBRARY


DATE DUE


"" '-.*
i ~:, , ~ c
~LI:l~l) I~
~fi.cl';
_. 4 r' ~ I;~~ ~.r  i ~. 




ill -,  I
I,


L  iV'.R;TY OF MICHIGAN
3 9015 00851 7719
-   -... *.,-. *....,.  c
DO NOT REMOVE                     *
OR                    e
MUTILATE CARD




.2