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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

GRACE BAPTIST TEMPLE AND TEMPLE COLLEGE.
Where the meetings were held.

papttsit ^orlb Alliance

SECOND CONGRESS
Philadelphia, June 19-25,1911

Jkcorb of $roceebing£
PUBLISHED UNDER THE AUSPICES OF THE
PHILADELPHIA COMMITTEE

$bilabelt>ijia, $a., 5H. &. 3.
•Printed by HARPER & BROTHER COMPANY
For the
PHILADELPHIA COMMITTEE
1911

WW

Vhe
Baptist World Alliance

FOREWORD.

The second congress of the Baptist World Alliance held in Philadel
phia, June 19-25, 1911, was a worthy successor of that held in London
six years before. Indeed it marked that advance which the projectors
of the enterprise hoped for, but perhaps hardly dared expect. In intel
lectual grasp, in clearness of vision, in felicity and strength of state
ment, in apprehension of the times to which it had come, and in the
manifest consciousness of mastery, of power, it was at least the equal of
its predecessor. In enthusiasm, in attendance, in the universality of its
representation, and in the projection of its thought and plan into the
future it was its superior. None of those present on Monday after
noon, or at the roll-call of nations, or when Doctor Clifford gave his
masterly address, or who followed with the different speakers the series
through with scarce diminishing attendance even to the end will be
likely to question this statement. It was a gathering of Baptists such
as had never taken place before, such as perhaps will be long in taking
place again. Indeed it was a religious gathering that has been rarely
equalled in days past, and if one were inclined to assume the role of the
prophet he might say would be rarely equalled in the days to come.
But those who could attend in person and gather inspiration by direct
impact were but a small part of those who must stand at a distance and
wait for tidings of the meetings. And these are no less interested than
were they. To them this volume will come as a welcome visitor. It con
tains all the addresses and sermons the Committee has been able to
secure. Some were not written and these were obtained by steno
graphic report. All the discussions, likewise, have been embodied. The
portraits of most of the speakers and officers are given as in the preced
ing volume and where there is failure it is because the photograph
could not be secured. This is a pleasing feature of these publications.
We get not only what was done, but we see also who did it. On behalf
of the General Committee we extend thanks to all who have contributed
to make the volume what it is. We do not specialize but leave to each
the selection of his or her portion.
Nay, we venture to extend the area of appreciation to include all who
aided to make the occasion what it was. Never had principals more
willing helpers, never had occasion principals more willing to serve. Nor
can we refrain from words of praise for those who came to us. Come
from where they might, from Bohemia or Sweden, Bussia or Norway,
France or Germany, England, Canada, or the United States, they were
Christian men and women. There were crowds but no disorder. There
were police in evidence but no arrests. The many thousands were worthy

of the welcome emblazoned on the City Hall, and they have left behind
in our homes and our churches a benediction. If to any this seems too
intensely personal a note for a Foreword, let it be replied that it is ,due,
and that it is the personal element anywhere that gives most of worth.
No attempt has been made at close editing of the Proceedings, al
though there has been effort to secure a degree of uniformity in minor
matters. The list of Committees are included, but those of the dele
gates and visitors are omitted. The number of registrations was so
great and the condition of the cards such as to make this task too for
midable to be undertaken.*
And now what of it all? The great Temple so nobly adapted to its
purpose and so generously placed at our disposal has resumed its normal
functions. The multitude from abroad has returned to its homes. The
hurry and the bustle has ceased. What of it all ? Well this in part : We
have had a new view of the imperativeness of religious conviction. Some
of those we saw and heard have been found willing to suffer for Jesus'
sake. Imprisonment and stripes have not daunted them. It has been
worth something to see men who hold spiritual verities so worthful. We
have learned anew, likewise, that we are one as a denomination. Even
an intense canvass for a presiding officer could not divide us.
We are one, not by any external authority or formal bonds, but
by a common spirit. And there is more of it than this : We
seem to have come to the Kingdom for such a time as this. It is the
era of the people. Democracy is in the air. Despotism at all points is
feeling its breath. It must feel it more and more, and it is our mission
to make it feel it more. We are going to plan ; we are going to work for
this, in the name of Jesus Christ. There is nothing on earth more demo
cratic than the Baptist denomination. There is nothing, on the other
hand, that recognizes the sovereignty of Jesus Christ more than it. And
so reaching out to the people on the one side, as one with them, and on
the other reaching up to the King loyal to Him, we may be a mediating
power between the two and so help to bring his Kingdom to its fulness.
Under the English stalwart Doctor Clifford we did much. Under the
active American leader Doctor MacArthur we hope to do more. May
the Alliance help in this and may this volume help the Alliance.
PHILIP L. JONES,
Chairman Publication Committee.
Philadelphia, July 4, 1911.

•The volume of Proceedings is sold at the uniform price of $1 15 The aim has
been to make it a correct abstract of the transactions of the Congress If thro . i*
failure here it must be attributed to the lack of a Recording Secretary Thin innM
seem to be a defect that should be corrected at the next meeting of the Allianr-e
The stenographic report was made by Elven J. Bengough, Toronto Canada

THE PHILADELPHIA BADGE
Designed by
NELSON LEE SMITH

THE LOCAL COMMITTEES.

GENERAL COMMITTEE.

Adams, Rev. C. A.
Adams, Rev. G. D.
Alf, Rev. G. A.
Allan, J. L.
Applegarth, Rev. A. C.
Ayer, F. W.
Bailey, W. A.
Barras, Rev. H. W.
Behrens, Rev. J. F.
Blood, Edward.
Booker, Rev. J. G.
Buell, Rev. H. A.
Burchett, Rev. G. J.
Butterworth, A. W.
Butterworth, James.
Calder, Rev. W. C.
Campbell, A. W.
Champion, Rev. J. B.
Charles, Rev. G. H.
Chiera, Rev. Alberto.
Clouser, Rev. G. B. M.
Conner, Rev. William.
Conwell, Rev. R. H.
Cooper, Rev. George.
Cope, J. B.
Cope, Rev. W. D.
Cox, Walter.
Craig, W. B.
Crozer, George K.
Crozer, John P.
Crozer, Robert H.
Darmon, S. S.
Davis, J. W.

DeSanno, A. P.
Dox, Rev. Rutger.
Drew, Rev. G. W.
Dulitz, Rev. N.
Button, L. R.
Earle, Sydney.
Estabrook, G. L.
Evans, G. G.
Evans, Rev. M. G.
Eynon, T. M.
Farr, Rev. F. W.
Ferris, Rev. G. H.
Forney, Rev. W. B.
Fox. G. P.
Fraley, E. H. D.
debris, M. D.
Geiger, Fred.
Gibbon, R. I.
Gilbert, S. E.
Goodwin, John W.
Gordon, Rev. John.
Hagner, S. D.
Haines, Rev. C. W.
Hanna, Meredith.
Hanna, Rev. T. C.
Hansell, Frank.
Hargraves, Herbert.
Harris, Rev. A. E.
Harrison, Rev. L. S.
Haslam, Rev. J. H.
Higgins, Rev. H. S.
Hiarhley, F. M.
Hobart, Rev. A. S.

Holloway, Rev. T. P.
Hong, Rev. Lee.
Hookway, Rev. J. A.
Hoot, W. H.
Hopper, H. Boardman.
Hopper, H. S.
Hopper, W. G.
Hoyt, C. P.
Hudson, R. L.
Humphreys, J. C.
Hutchinson, F. W.
Jackson, Rev. C. L.
James, C. H.
Jones, Rev. P. L.
Kaaz, Rev. Herman.
Kauffman, J. C.
Keating, L. A.
Keen, W. W.
Kerbaugh, J. F.
Koons, U. S.
Kuen, C. L.
Kuhn, Rev. W. L.
Kweetin, Rev. John.
Landes, G. C.
Laurence, Rev. A. Oliver.
Leas, D. P.
Lee, W. T.
Levis, Grant.
Levering, J. W.
Liddell, R. B.
Lorimer, G. H.
Love, Rev. John.
Lovell, K. A.
Lyell, Rev. J. W.
MacMackin, Rev. B.
Mackay, Robert M.
Main, Rev. W. H.
Martin, Thomas.
Martin, Rev. William.
Matlack, Ellwood.
Matthews, Thomas S.
Maxwell, Rev. J. A.
McClellan, Robert.
MeKinney, H. N.
McVitty, T. E.
Miller, Hiram.
Miller, J. F.
Montanye, E. Y.
Moritz, William
Morris, W. E.
Myers. C. A.
Nehr, Frank.
Neisser, Rev. R.
Newkirk, Rev. B. L.
Nice, E. E.
O'Harra, Mrs. I. H.
Ott. Esq., S. Conrad.
Peck, C. R.

Peck, Rev. George W.
Pickett, H. E.
Pidge, Rev. J. B. G.
Plummer, E. H.
Powell, Rev. E. W.
Randall, William.
Reed, William A.
Reynolds, Rev. A. W.
Righter, G. M., 2nd.
Rosselle, Rev. W. Q.
Rowland, Rev. A. J.
Rue. L. L.
Samson, Rev. T. S.
Saull, Vincent.
Saylor, R. W.
Sayre, J. C.
Scholey, E. D.
Scott, John.
Scott, W. M.
Scott, W. M.
Smith, Rev. Frank A.
Smith, Rev. H. W.
Solly, Rev. D. A.
Spellissy, F. F.
Spencer, Rev. David.
Spinney, Rev. W. A.
Sprague, Rev. T. H.
Stauffer, W. H.
Steward, Rev. O. T.
Stidham, Rev. I. F.
Stretch, R. G.
Stringer, Rev. H. W.
Strunk, H. H.
Swift, Rev. G. H.
Svenson, Rev. S.
Thatcher, Rev. W. D.
Tinsley, John.
Tustin, E. L.
Van Sciver, J. B.
Vautier, A. H.
Walker, G. B.
Walker, Rev. J. G.
Walton, C. S.
Warner, H. L.
Warwick, Rev. Charles,
Watson, Rev. A. S.
Weaver, John.
Webb, Rev. G. T.
Weber, F. W.
Weir, William T., Jr.
Welsh, W. L.
West, Rev. R. R.
Weston, F. E.
Wilbur, Rev. J. M.
Wilkinson, L. D.
Williams, Rev. H. K.
Woolston, Rev. C. H.
Zimmer, Fred E.

WOMEN'S COMMITTEE.

Mrs. I. H. O'Harra, Chairman; Mrs. Charles Walton, Vice-Chairman; Mrs.
George W. Swift, Secretary; Mrs. C. H. Banes, Treasurer.

Mrs. R. Maplesden.

Mrs.

E. A. Anderson.

Mrs. H. N. Jones.

Mrs.

Walter Lee.

Mrs. Howard Wayne Smith.

Mrs.

Walter Shumway.

Mrs. J. Milnor Wilbur.

Mrs.

W. H. Weimer, Jr.

Mrs. George D. Adams.

Mrs.

J. Lewis Crozer.

Mrs. Margaret Mustin.

Miss Mabel Leas.

Mrs. Robert P. Stellwagon.

Mrs.

Jacob Sallade.

Mrs. F. W. Hutchinson.

Mrs.

M. B. Harris.

Mrs. George H. Ferris.

Mrs.

H. L. Wayland.

Mrs. Edwin A. Moore.

Mrs.

Harry Moore.

Mrs. Rutger Dox.

Mrs.

John Levering.

Mrs. J. Henry Haslam.

Mrs.

David Spencer.

Mrs. Walter Bailey.

Mrs.

C. N. Selser.

Mrs. Edwin Landell.

Mrs.

G. L. Estabrook.

Mrs. E. B. Wilford.

Mrs.

Mary Custis.

Mrs. J. B. Gough Pidge.

Mrs.

A. W. Reynolds.

Mrs. C. H. Banes.

Mrs.

G. C. Landes.

Mrs. J. C. Kauffman.

Mrs.

Arthur Harris.

Mrs. Howard Brooks.

Mrs.

George Demuth.

Mrs. Nathan Heath.

Mrs.

Harry John.

Miss Florence Elliott.

Mrs.

E. B. Bechtel.

Mrs. Margarette Jackson.

Mrs.

George Cooper.

Miss Rosamond Hope.

Mrs.

Emma M. Denithorne.

Mrs. E. W. Powell.

Mrs.

S. V. Whittemore.

Miss Frances Langstroth.

Mrs.

T. Seymour Scott.

Mrs. William H. Main.

Miss

Laura H. Carnell.

Mrs. Ezra Allen.

Mrs.

A. P. De Sanno.

Mrs. C. R. Blackall.

Mrs.

Samuel Bolton.

Mrs. Robert G. Seymour.

Mrs.

L. T. Rothell.

Miss Lizzie A. Evans.

Mrs.

J. R. Hathaway.

Mrs. Charles Walton.

Mrs.

J. Francis Behrens.

Mrs. William Morris.

Miss

Sara J. Perry.

Mrs. B. F. Dennisson.

Mrs.

George Washington C. Mixter.

Mrs. T. H. Sprague.

Mrs.

Joseph Cope.

Mrs. C. R. Peck.

Mrs.

Charles J. Riter.

Mrs. Spencer Mulford.

Mrs.

William Welsh.

Mrs. G. H. Swift.

Miss

Edna Munger.

Mrs. A. J. Rowland.

Mrs.

F. W. Barnes.

Miss Ada Crozer.

Mrs.

J. Benton Porter.

Countess Eulalia.

Mrs.

Edward A. Shumway.

Mrs. H. S. Hopper.

Mrs.

H. G. Kepler.

Miss Mary R. Hansell.

Mrs.

Charles D. Kirby.

Miss Elizabeth Butterworth.

Mrs.

J. A. Maxwell.

Mrs. J. G. Walker.

Mrs.

Frank S. Dobbins.

Mrs. E. L. Tustin.

Mrs.

W. C. Ebaugh.

EXECUTIVE COMMITTEE.

Chairman — Rev. H. W. Smith.
Vice Chairmen — Rev. G. D. Adams, H. S. Hopper, W. W. Keen, ReT.
A. S. Hobart, Rev. E. W. Powell, Rev. W. H. Main, John P. Crozer,
D. P. Leas. Rev. Orlando T. Steward, Secretary.
Hon. E. L. Tustin, Treasurer.
Geo. B. Walker, Assistant Treasurer.

Finance Committee.
D. P. Leas, Chairman.
Publicity Committee.
Rev. J. Milnor Wilbur, Chairman.
Publications Committee.
Rev. Philip L. Jones, Chairman.
Pulpit Supply Committee.
Rev. W. Quay Rosselle and Rev. G.
T. Webb, Chairmen.
Preaching Bureau Committee.
Rev. Howard W. Smith, Chairman.
Sectional Meetings Committee.
Rev. A. C. Applegarth, Chairman.
Excursions Committee
A. H. Vautier, Chairman.
Registration Committee.
L. A. Keating, Chairman.
Hospitality Committee.
Ray L. Hudson, Chairman.
Music Committee.
Rev. A. E. Harris, Chairman.
Welcome Committee.
Rev. J. H. Haslam, Chairman.

Information Committee.
Rev. H. K. Williams, Chairman.
Woman's Committee.
Mrs. I. H. O'Harra, Chairman.
Women's Sub-Committees.
hospitality.
Mrs. Nathan B. Heath, Chairman.
finance.
Mrs. Edwin A. Moore, Chairman.
emergency.
Mrs. William Morris, Chairman.
young women.
Mrs. John M. Wilbur, Chairman.
SIGHT-SEEING.
Miss Elizabeth W. Butterworth,
Chairman.
RECEPTION TO N. B. C.
Mrs. J. G. Walker, Chairman.
TEMPLE RECEPTION.
Mrs. Marcella B. Harris, Chairman.
UNIVERSITY BOTANICAL GARDENS
RECEPTION.
Mrs. H. N. Jones, Chairman.

MRS. I. H. O HARRA.

REV. HOWARD WAYNE SMITH.

THE SPECIAL COMMITTEES.

Ayer, F. W.
Bailey, W. A.
Butterworth, James.
Crozer, G. K.
DeSanno, A. P.
Gehris, M. D.
Hopper, H. S.
Hopper, W. G.
McKinney, H. N.

Finance Committee.
D. P. Leas, Chairman.

McVitty, T. E.
Nice, E. E.
Ott, Esq., S. Conrad.
Plummer, E. H.
Rue, L. L.
Scholey, E. D.
Scott, W. M.
Scott, W. M.
Walton, C. S.

Adams, Rev. C. A.

Cox, Walter.

Welcome Committee.
Rev. J. H. Haslam, Chairman.
Sprague, Rev. Thomas H.
Powell, Rev. Elmer W.
Registration Committee
L. A. Keating, Chairman.
Hutchinson, F. W.
Webb, Rev. G. T.

Excursions Committee.
A. H. Vautier, Chairman.
Webb, Rev. G. T.
Sectional Meetings Committee.
Rev. A. C. Applegarth, Chairman.
Alf. Rev. G. A. Kaaz, Rev. Herman.
Chiera, Rev. Alberto. Kuhn, Rev. W. L.
Dulitz, Rev. N. Kweetin, Rev. John.
Gibbon, Rev. I. Newkirk, Rev. B. L.
Hong, Rev. Lee. Svenson, Rev. S.

Hookway, Rev. J. A.

Publications Committee.
Rev. P. L. Jones, Chairman.
West, Rev. R. R.

Publicity Committee.
Rev. J. M. Wilbur, Chairman.
Forney, Rev. W. B. Kauffman, J. C.
Hopper, H. Boardman. Spinney. Rev. W. A.
Swift, Rev. G. H.

Co-operating Committee.
Rev. E. W. Moore, D. D., Chairman.
Rev. W. A. Creditt, D. D. Rev. G. L. Davis.
Rev. W. G. Parks, D. D. Rev. J. C. Jackson, D. D.
Rev. A. R. Robinson.

Pulpit Supply Committee.
Rev. W. Q. Rosselle and Rev. George T. Webb, Chairmen.
Ferris, Rev. G. H. Main, Rev. W. H.
Stringer, Rev. H. W.

Preaching Bureau Committee.
Rev. H. W. Smith, Chairman.
Gordon, Rev. John. Steward, Rev. 0. T.

CONSTITUTION OF THE BAPTIST WORLD
ALLIANCE.

Preamble.

Whereas, in the providence of God. the time has come when it seems fitting
more fully to manifest the essential oneness in the Lord Jesus Christ, as their
God and Saviour, of the churches of the Baptist order and faith throughout
the world, and to promote the spirit of fellowship, service, and co-operation
among them, while recognizing the independence of each particular church
and not assuming the functions of any existing organization, it is agreed to
form a Baptist Alliance, extending over every part of the world.
Articles.
I. Designation. — This Alliance shall be known as "The Baptist World
Alliance." II. Membership. — Any general Union, Convention, or Association of Bap
tist churches shall be eligible for membership in the Alliance.
III. Officers. — The officers of the Alliance shall be: A President, a Vice-
President from each country represented in the Alliance, a Treasurer, a Brit
ish Secretary, and an American Secretary.
IV. The Executive Committee. — The Executive Committee shall consist of
the President, Treasurer, Secretaries, and twenty-one other members, all of
whom, together with the officers, shall be elected at each General Meeting of
the Alliance and enter upon office at the close of such meeting. Of the
twenty-one elected members: —
Five shall be from Great Britain, seven shall be from the United States of
America, two shall be from Canada, and the remaining seven shall be from
the rest of the world.
Five members shall constitute a quorum for a meeting of the Executive,
but absent members shall have the right of voting by proxy, through any
other member of the Executive who shall produce a written authorization.
A majority of those voting in person or by proxy shall be sufficient for the
transaction of business. Three months' notice shall be given to every member
of the Executive of all business to be brought before the next meeting, which
is other than routine business. The President shall appoint at a general
meeting of the Alliance a Committee of nine members to submit the names
of the officers and of the Executive Committee for the approval of the General
Meeting. V. Advisory Committee. — At a date not later than one year preceding a
General Meeting of the Alliance, the Executive Committee shall have author
ity to appoint an Advisory Committee of not more than three hundred mem
bers of the Alliance, to confer with the Executive Committee on any matter
pertaining to the objects of the Alliance. The Executive shall, however, have
power to appoint an Advisory Committee not exceeding three hundred mem
bers at such other times as it may consider necessary.
VI. Powers of the Executive  The Executive Committee shall have the
power of filling vacancies which may occur among the officers and the Execu
tive when the Assembly is not in session. It shall be the first business of the
Executive Committee, after its appointment, and the forming of this Alliance,
to frame the by-laws for the administration of business.

VII. General Meeting. — The Alliance shall meet in general assembly
ordinarily once in five years, unless otherwise determined by the Executive
Committee, the specific date and place to be determined by the Executive
Committee which shall have power to make all necessary arrangements there
for. VIII. Representation for General Meeting. — Each constituent body of the
Alliance may appoint messengers to the General Meeting from its own resident
members on a basis to be determined by the Executive Committee.
Amendment. — No change shall be made in this Constitution except by a
two-thirds majority at a General Meeting of the Alliance after at least two
days' notice of the proposed action, such vote not to be taken on the last day
of the meeting. Amendments to the Constitution Made at Philadelphia.
All articles not here reproduced (marked by italics) remain unchanged:
2. Membership: Any General Union, Convention, or Association of Bap
tist churches, or Conference of Native churches and missionaries or general
Foreign Missionary Society, shall be eligible for membership in the Alliance.
3. Officers : The officers of the Alliance shall be : A President, a Deputy
President, a Vice-President from each country represented in the Alliance, a
European Treasurer, an American Treasurer, a European Secretary, and an
American Secretary. The European Secretary shall deal with everything out
side of America.
4. The Executive Committee: The Executive Committee shall consist of
the President, the Deputy President, the Treasurer, the Secretaries, and
twenty-ttoo other members, all of whom, together with the officers, shall be
elected at each general meeting of the Alliance, and enter on office at the
close of each meeting. The Deputy President shall be appointed by the
President on the nomination of the Executive Committee, and shall be chosen
from the hemisphere in which the President does not reside. Of the twenty-
Iwo elected members, five shall be from Great Britain, seven shall be from
the United States of America, two shall be from Canada, and the remaining
eight shall be from the rest of the world.
Meetings of the Executive shall be summoned by both Secretaries. Five
members shall constitute a quorum, etc. (For last sentence substitute.) At
the meeting of the Alliance, it shall be the first business of the Executive to
select a committee for the nomination of officers, which committee shall be
appointed by the President im, open meeting.
By-Laws.
2 (a) That the Program for each World Alliance shall be printed at least
two years in advance, on the initiative of the Secretary for the hemisphere
in which the Congress is being held in consultation with the members of the
Baptist World Alliance Executive, resident in the same hemisphere.
4. (Substitute hemisphere for country.)
8. That the clerical and other expenses incurred by each Union or Con
vention in the transaction of Alliance business shall be borne by itself.

REV. ROBERT STUART MacARTHUR.
President of The Baptist World Alliance.

OFFICERS OF THE ALLIANCE AND THE EXECUTIVE
COMMITTEE.

President. — Robert Stuart MacArthur, D. D., LL. D., New York.
Secretaries. — J. N. Prestridge, D. D., Kentucky; J. H. Shakespeare, M. A.,
London.
Treasurer. — E. M. Sipprell, St. John, N. B.
Treasurer for Europe. — Herbert Marnham, London.
Vice-Presidents. — Bahamas, Mornay Williams, E. N.
British Honduras, R. Cleghorn, Belize.
Germany, B. Werts, Bochum.
Jamaica, P. Williams, Betheltown.
National Baptist Convention, A. R. Robinson, Chester, Pa.
Russia, I. S. Prokhonoff, St. Petersburg.
New South Wales, Hugh Dixson, Sidney.
South Australia, H. S. Ramford, J. P., London.
Tasmania, C. Palmer, Latrobe.
New Zealand, Alfred North, Ponsonby.
Executive Committee. — British (Five Members) : —
W. E. Blomfield, B. A., D. D., Rawdon.
D- Whitton Jenkins, Salendine Hook.
F. B. Meyer, London.
Newton H. Marshall, M. A., Ph. D., London.
W. T. Whitley, M. A., LL. D., Preston.
American (Seven Members) : —
L. A. Crandall, D. D. Minnesota.
George E. Horr, D. D., Massachusetts.
John Humpstone, D. D., New York.
W. W. Landrum, D. D., Kentucky.
E. C. Morris, D. D., Arkansas.
R. H. Pitt, D. D., Virginia.
Hon. E. W. Stephens, Missouri.
Canadian (Two Members) : —
A. P. McDiarmid, D. D., Manitoba.
S. J. Moore, Toronto.
For the following countries one each: —
Australia. — Westmore G. Stephens, Melbourne.
Chinese. — J. T. Proctor, Shanghai.
Germany. — J. C. Lehmann, Kassel.
Indian.— C. E. Wilson, B. A., London.
Japanese. — Y. Chiba, Tokio.
Russian. — L. Brauer, Riga.
Swedish. — C. E. Benander, D. D., Stockholm.
Congo. — Rev. Joseph Clark, Ikoka.
South Africa'.— -T. B. King, Cape Colony.
Lettish Baptist Union.— Pastor, I. A. Frey, Rigu.
Russian Baptist Union. — Pastor Ilia, Goliaeff.
Norway. — Rev. J. A. Ohr, Christiania.
COMMITTEE ON RESOLUTIONS.
L. A. Crandall. J- N. Prestridge.
J B. Gambrell. Howard Wayne Smith.
J. H. Shakespeare. George W. Truett.

W. T. Stackhouse.
J. S. Dickerson.
A. T. Robertson.
Curtis Lee Laws.
J. T. Cody.
F. L. Wilkins.
Jjsper Howell.

COMMITTEE ON NOMINATIONS. J. H. Farmer.
W. T. Whitley.
Herbert Marnham.
W. W. Landrum.
J. G. Lehmann.
F. C. McConnell.
T. O. Conant.
COMMITTEE ON PEACE.

Dr. John Clifford (Chairman)
R. S. MacArthur.
.T. G. Lehmann.

E. Y. Mullins.
F. B. Meyer.
W. Fetler.

COMMITTEE ON MESSAGE TO THE KING AND QUEEN OF
ENGLAND. J. S. Dickerson.

John Clifford.

J. H. Shakespeare..

COMMITTEE ON UNOCCUPIED MISSION FIELDS.
J. E. Ewing. W. O. Carver.
Cornelius Woelfkin. C. E. Wilson.
George C. Briggs. T. B. Ray.
E. C. Morris. COMMITTEE ON YOUNG PEOPLE'S BAPTIST WORLD'S
ORGANIZATION.

George W. Coleman, Massachusetts.
Rev. H. W. Smith, Pennsylvania.
Rev. C. D. Case, New York.
George Miller, Maryland.
R. A. Bogley, District Columbia.
Rev. J. L. Gilmour, Ontario.
A. M. Douglas, Alabama.
Rev. A. L. Brown, Ontario.
Rev. H. H. Bingham, Ontario.
Rev. A. H. Vautier, Pennsylvania.
Rev. J. M. Frost, Tennessee.
II. C. Lincoln, Pennsylvania.
Prof. J. H. Farmer, Ontario.

H. G. Baldwin, Ohio (Afterward ap
pointed Treasurer ) .
Rev. Walter Calley, Massachusetts.
Rev. J. T. Watts, Virginia.
Rev. B. W. Merrill, Ontario.
H. V. Meyer, Massachusetts.
Pres. E. Y. Mullins, Kentucky.
R. H. Coleman, Texas.
Rev. F. B. Meyer, England.
Rev. A. N. Marshall, Australia.
Rev. W. A. Fetler, Russia.
Rev. G. T. Webb, Pennsylvania.
Prof. Ira M. Price, Illinois.

Samuel Z. Batten.
F. W. Patterson.
E. Y. Mullins.
Walter Rauschenbusch
David W. Roberts.
B. L. Whitman.
Rivington D. Lord.
John Clifford.

COMMITTEE ON SOCIAL WORK.
A. M. Simoleit.
R. S. Gray.
Thomas Phillips.
J. W. Graves.
E. C. Dargan.
Milton G. Evans.
Frank M. Goodchild.

SUB-COMMITTEE ON QUESTIONS PERTAINING TO CONSTITUTION
OF THE ALLIANCE.

Dr. L. A. Crandall.
Rov. J. G. Lehmann.
Rev. F. B. Meyer.
Rev. C. E. Benander.
Dr. E. C. Morris.

Dr. H. Newton Marshall.
Dr. J. N. Prestridge.
Rev. J. H. Shakespeare.
Rev. W. T. Whitley.

PROCEEDINGS.

Philadelphia, June 19, 3911.
The opening session of the Congress was called to order at 2.30 P. M.
in the Baptist Temple, the President Dr. John Clifford in the chair.
After devotional exercises Dr. J. Henry Haslam, of Philadelphia, spoke
as follows :
De. J. Henry Haslam : Mr. President and far-traveled brothers and sis
ters in Christ, it is not my intention at this moment to make an address,
but just to represent in a single word the Committee which has had in
charge the arrangements for this meeting. There are perhaps many of
you here to whom I should say that you have eome to us at the close of
one of the most notable meetings that Baptists have ever held on the
American Continent. In the numbers that have been assembled, in the
heights to which we have been carried by the great addresses of the occa
sion, in the magnificent outlook that has been furnished to us of our
world-wide tasks, the Convention of the week that has just closed has
left our Northern Baptists on higher outlooks for intellectual and spir
itual history than at any previous moment in their story of two hundred
and seventy-five years this month in this country. When we came to
gether a week ago, if any of us had in our minds any thought that
"East is east and west is west,
And never the twain shall meet,
Till earth and sky stand presently
At God's great judgment seat,"
we have changed our minds and we think that the poet who went on in
the same poem to eome nearer the truth has indeed voiced our feeling
now that "There is neither border nor breed nor birth when two strong
men stand face to face, tho' they come from the ends of the earth." We
have been gathered, as it were, under a single flag up to this hour; but
now we are gathered under the flags of many nations, and God has made
us, we think, the forerunner of that greater federation so surely promised
under the leadership of his Son. We have appointed men who will de
liver on our behalf the spirit and thought of welcome that is in all our
hearts. It falls to me in a single sentence or two to do a task that no number
of sentences are adequate for, to present to you the presiding officer of
this welcome service. He is a very notable minister for this reason that
for twenty-seven years or more in this place in which we are gathered
he has preached sermons, two every Sunday or three, and some through

2 THE BAPTIST WORLD ALLIANCE.
the week, and he has never in those twenty-seven years been known to
change his sermon. He changes his texts every Sunday regularly but
he has never changed his sermon. The first sermon that this distin
guished and beloved brother of ours preached here was on the text that
Jesus went about their villages teaching and healing the sick and preach
ing the gospel; and the last sermon he preached here was on some other
text, but that was the idea. Years ago he began to translate that text
into something more than sermons; he said that Jesus healed the sick,
and so he planted the Samaritan Hospital on North Broad Street. The
text taught him that Jesus taught the people, and he established one of
the most notable colleges and universities on the American continent
alongside of the church. And in between his .splendid university and his
efficient hospital he planted the source of inspiration for that kind and
all kinds of work, this great Grace Baptist Church, and for almost thirty
years our beloved and distinguished and world-known brother has been
preaching that same old sermon. It is a great pleasure to have him rep
resent us this afternoon in presiding over this meeting, and it is my
pleasure and privilege and joy to announce and present to you as our
presiding officer Dr. Russell H. Conwell. (Applause.)
Dr. Russell H. Conwell was received with the Chautauqua salute and
said : Mr. President and Mr. Chairman of the Committee and brethren of
this sublime gathering, we in Philadelphia avail ourselves of a very rare
opportunity of showing off our children to an audience we may never
get again. Therefore I feel the kindness and sympathy that is back of
this invitation to present myself as a presiding officer. I used to be in
politics and whenever we had a very close vote we always put one of the
opposite party in the chair so as to reduce the vote of the other side, and
I suppose that I am put in the chair perhaps to save one speech, because
a presiding officer would conduct himself very ill if he were to take time
for an extended speech. I could not, however, start in to the opening of
this great assembly with its great possibilities without saying that I
hope that when the last speech is made and a review of this great World
Alliance is made that we will look back upon the entire session and find
that not one word has been spoken that would hurt the feelings of a
brother or sister who loved the Lord, and find that no enemies had been
made to the cause of Christ but his friends greatly multiplied. I am
conscious here at this moment of the sublime honor of occupying such a
station and yet I feel that I ought to preach the same sermon again that
Dr. Haslam says I have preached here for thirty years. It is the same
old gospel, always new though it be old, and if you stick to Jesus Christ
I think you will always have something to talk about and you won't need
a great many texts to do it. We are gathered here to-day from all lands
and there comes directly to our attention the experiences of those breth
ren who live in lands different from ours. In our country every man is
as free as he can be, for every man is equal to every other man, if he can
be, and under our flag there is great liberty of speech, even to the ladies
in men 's meetings ; and as we enjoy such celebrated liberty of speech and

REV. RUSSELL H. CONWELL.

Monday, June 19.] RECORD OV PROCEEDINGS. 3
our flag now spreads itself like the setting hen to gather a greater num
ber of her chickens, I hope that under these extraordinary circumstances
there may be nothing done or said that will in any wise interfere with the
peace and comfort and progress of our brethren. Permit me to say that
there is a burden on my heart whieh in a moment I can express. We
have our dear brethren here from Russia. God bless them every one;
they have suffered what we Americans cannot understand. We sympa
thize with them deeply and sincerely in their sacrifices, and we feel es
pecially tender toward those who go back to their country with the pros
pect of imprisonment before them as they have had its experience behind
them. ^ None of us are lacking in sympathy with these dear brethren but
there is one danger that we must not fail to consider, and that is that in
this great Convention with our hearts overflowing with sympathy, with
all our love of liberty of speech and liberty of worship and independence
of conscience, we may get so excited and so indignant over these things
as to say things that will make it harder for them when they get home.
Let us remember that. Let us remember that Russia after all has mil
lions of good people in it; remember they may be of another faith in
Russia than we, but let us also remember that every Baptist that is true
to the ancient and modern principles believes in the right of every other
individual whatever church he belongs to, to worship God according to
the dictates of his conscience. Let us say to the people of Russia, let us
say to the White Czar that loveth all his people alike, let us say that we
respect those people, love those people, desire the good of those people,
and that these brethren are sent back from this great Convention with the
prayer that they may have Christ going with them everywhere to in
fluence mankind for good, and that the establishment of the Baptist
church in Russia meaneth no harm to his people but meaneth ultimate
blessing and almighty good. Let us always say that, let us through this
Convention always speak kindly of Russia, for our words that are uttered
here will be read by the Little Father in his home, by the short-hand
reports that I know are to be taken and sent there from this place.
When he reads what you say and when he reads your kind expressions
for Russia and for the Russian people, and your reverence for their
belief and their faith, these brethren will go back to their homes received
as messengers of good, and it would seem that if we speak Christ as we
do love him and as we believe in him, that when they get back to Russia
every Russian man that has any humanity in him will be ashamed of any
such persecution as that of which we have heard.
And we have here brethren from another benighted land — and I say it
with an interrogation point very large — we have brethren here from Eng
land. Now it may be that our brother Clifford, hero of heroes in these
modern days, will go back to find that what we call in America the sher
iff has been in and taken the rest of his tea-set to pay the taxes he pro
tests against paying for the support of religious schools in which he does
not believe. True to his Baptist principles he refuses to contribute where
his heart cannot go, and the sheriff comes and takes his property. The
same thing with Brother Meyer. The otlier day Brother Meyer held a

TEE BAPTIST WORLD ALLIANCE.
conference with the President of the United States, and yet when he goes
back to England if he does not pay for the sustenance of a school that
teaches tenets in which he does not believe they will come again as they
have been coming right along taking his property and selling it off to pay
taxes to teach those tenets. It seems strange that in this English-speak
ing country we should ever hear of such a thing; it seems incredible that
a man of such saintly character could ever be persecuted like that in
these days; it seems so strange that it could be done. But it is done.
Now, don't let Brother Meyer go back and when the king calls him to
counsel with him about this Convention, you don't want to have the king
say, "I have a speech made by one of the delegates of that Convention
right here and I want to read it to you Mr. Meyer and ask you if that
is a kindly sentiment toward England." I remember being sent to Cuba
by the government before the Spanish War and when I reached Cuba and
had an interview with the governor of the island, he produced sermons
that I had delivered in this very place that had been reported to him, and
he read them over; and there were some things that were very embar
rassing to me. Don't send Brother Meyer and Dr. Clifford and other
heroes like them back to England with any message over there ahead of
them by telegraph to meet them and injure their influence for the cause
of Christ in England.
We have here one other thing I ought to mention; we have here men
from the Southern States of the United States and we have here men that
remember a war of fifty years ago. They say "Don't speak about that in
social life North and South now " ; but I met a Confederate brother that
shot at me awhile ago, and I am not certain but I shot at him if I shot at
anybody. But we are brothers now, and if he exhausts all the Southern
dialect he cannot say any more good things and honestly true things
about General Lee than I can say as a Northern soldier; and if I spent the
afternoon eulogizing General Grant or Abraham Lincoln I would not
say so many good things as my eloquent brother from Atlanta would
say if he had an opportunity to speak. Now my Confederate soldier
brother who shot at me and I who perhaps shot at him, are one, we are
brothers, we won't find any fault; we will say nothing in the North
against the South, and down there when I go I don't hear them say any
thing against the North. Now let us have that sectionalism utterly ob
literated in the name of Christ. In the name of Christ will my North
ern brethren stop if they are criticising the South; they will cease to
do it and think of what they have suffered and what brave things they
have done and how true they are to our nation and how true they are
to the Lord Jesus Christ; and let our Southern brother remember that
if we have said anything harmful about him it is because we did not
know any better and he ought to give us the credit of our ignorance
Therefore, on behalf of this city, on behalf of the denomination which
I feel it is a great honor to represent, as a brother in Christ I welcome
you all to this city; but others are appointed to make the speeches and
I may have encroached upon them unfairly already. The next speaker
is one of our children that we 'delight to show off when we get an audi

Monday, June 19.] RECORD OF PROCEEDINGS. 5
ence together that they could not draw themselves. We present to you
one who draws the largest audience perhaps that we have as far as his
building's capacity is concerned, and one who draws a much wider au
dience over the country and over the world with his scholarly sayings
and with his very useful life in the community. He is one of Philadel
phia's heart-men, he lives near the heart of the people, and when he
speaks to you he will express the heart of Philadelphia in his welcome,
I am sure. I gladly introduce to you Dr. Geo. H. Ferris, of the First
Baptist Church.

ADDRESS OF WELCOME.
By GEORGE H. FERRIS, D. D.,
Pastor First Baptist Church, Philadelphia.
In this gathering I see an effort to fuse the various elements of our
Baptist brotherhood. Though we glory in our diversity, and boast of our
freedom, we recognize the weakness of action that is not united and
common. The problem is not an easy one. How can we maintain our
traditions of liberty, and yet keep from disintegration? How can we
come together for toil and aspiration, and yet avoid every manifestation
of the spirit of ecclesiastical tyranny? How can we express our faith in
living terms, and yet not bind it to the transient formulas of some single
age ? Can the individual state his belief in his own way, and yet not vio
late the sanctities of the organization ? These are a few of the questions
that arise, when we begin to strive for both unity and freedom.
Our Baptist movement was born of too great unity. To this day we
live our life in the presence of a compact and powerful hierarchy. The
very fact that the Roman Church has lived so many centuries of itself
tends to silence criticism. Noble eras and great achievements are to be
found in her history. Heroic and saintly characters have added lustre
to her traditions. Her venerable rites, her sacred legends, her inspiring
cathedrals, all conspire to dazzle the observer and make him look at
her through colored lights of romance. Her services are spoken in a
language that tells of a dead empire. Before the tongues of our modern
nations found themselves, she had formulated her faith in dignified
ceremonies that still are heard in her churches. She was ready, when
the art of printing was discovered, to make it serve her ambitions. When
a new continent was opened to the world, she sent her emissaries to plant
the Cross on its shores. She saw the Arab hordes cross the Bosphorus,
seize the capital of the Eastern Empire, sweep over Africa, enter the
provinces of Spain, and at last fall before hosts bearing her banners.
To all this she points with pride. She has made it her supreme object
to build up a mighty organization that time cannot destroy. She can
stand by the ruins of the Forum and say, "These I saw in the days of
their greatness. ' ' She can look on the monuments that crown the Acrop
olis and say, "Here was a religion that once treated me with proud dis
dain, but now, by the judgment of God, it has become but a memory,
while I have prospered and endured." This is ever the appeal her de
fenders make.
To what can we point ? Have we anything of which we can be proud?

6 THE BAPTIST WORLD ALLIANCE.
Divided, scattered, broken, we are still but a loose and tentative band of
brothers. Frightened by the very freedom for which we stand, we have
clung to it blindly and desperately. Pledged to the defense of orthodoxy,
we have given the world more heretics than any other movement that
dared to call itself ' ' evangelical. ' ' Dazed over our own destiny, we have
yet been the instrument, in the hands of God, of starting Christianity
on her great modern missionary enterprise. At times we have seemed
to envy Rome her power, and yet we have ever been her direct antithesis
in practice.
What, then, can we say for ourselves? This we will say. We have
not built up a great hierarchy, but we have advanced the cause of a
kingdom that "cometh not with observation." We have failed to
achieve the dreams of those among our leaders who would fain make of
us a mighty church, but we have brought the blessings of light and lib
erty to every society we have touched. We have not consolidated our
selves at the expense of the lands we have visited, but have striven to
uplift and bless and benefit. The turmoil of intellectual discussion that
has been heard in our gatherings, has resulted, not in doctrinal system,
but in the discovery of truth. We have sought to train men to think
for themselves, and have ever taught them to respect the Voice that
speaks with authority to their souls. And so, though our efforts have
been scattered, though our freedom has been dangerous to ourselves,
though our history is but the story of independent bands of volunteers
who have gone forth from the farm and the shop, we still stand, scorn
ing the selfish ambitions of Rome, holding ourselves ready to go for
ward to evoke a nobler and diviner spirit in those lands, which belong,
not to us, but to "our Lord, and to His Christ."
And yet here we are, dreaming dreams of a "Baptist Alliance." We
cannot get away from it. We dread the trick which Balak sought to
play on Balaam. "Come with me," he said, "to another place, whence
thou shalt not see them all, and curse me them from thence." It is
always the prophet with a limited vision who is most free with his
curses. It is from the point of observation, whence only a portion of the
camp of Israel is seen, that the loudest denunciation comes. Great
principles pitch their white tents on the vast plains of God's purposes.
For a moment we see them. Then self-interest, or ease, or a false loy
alty, or some other Balak of our old life, offers us a bribe to curse
them. We hunt out some hillock with a narrow and prejudiced outlook,
whence we can denounce and despise.
Those were wise words of the Apostle, "We know in part." We mis
take a segment of truth for the circled completeness of the infinite wis
dom. We hold our own belief with intensity, but fail to relate it to the
great totality of God's family, and so are forever rejecting truths that
are the complements of our own convictions, the allies of our own re
solves. We explore some little gulf beside the great broad sea of knowl
edge, and become so familiar with each wave-washed rock, each sedgv
inlet, that we grow bold and confident, and assert that the whole bound
less ocean is enclosed in our narrow bay. We forget the tides that touch
on other shores, the surfs that break on other sands.
Two great truths are emphasized by this gathering. They involve the
two most serious mistakes made by religion, when it takes on organized
form. The first is that our individual beliefs should make us exclu
sive. There is a necessary limitation of knowledge. No single soul ever

Monday, June 19.] RECORD OF PROCEEDINGS. 7
swept by his experience the entire gamut of Christianity. The man who
lives in Cape Town never sees the Great Dipper, and the man who lives
in New York never sees the Southern Cross, though both these constella
tions shine brightly in the heavens each night. It is a limitation born
of the impossibility of a single human being occupying two hemis
pheres at one and the same time. There is nothing wrong involved
in the situation. No one would ever think of condemning the inhabitant
of Patagonia because he cannot see the stars in Cassiopea. They never
swim into that part of the sky which is viewed from the region where he
lives. Some day we must realize that no man ever sees the whole truth. We
differ in moral intensity and spiritual grasp. We fall naturally into
little groups of fervid mystics and cool pragmatists, of mercurial enthu
siasts and phlegmatic moralists by unalterable and ineradicable ten
dencies of our characters. Surround Thomas and John with whatever
environment you will, and do you fancy you can ever transform the
former into a rapt dreamer, or the latter into a calculating sceptic ? Let
Augustine and Seneca drink the cup of learning to its dregs, and do you
suppose that all the culture in the world will make the former write
Stoic maxims, or the latter see visions of "The City of God"? Put
John Tauler and Charles Darwin where you will, and do you fancy you
can ever turn the one into a tabulating scientist, or the other into an
unregulated mystic? No! we have here differences that go deeper than
matters of opinion — differences that arise, not from accidents of circum
stances, and place, and birth — differences that have a place in the great
economy of truth, and play some important part in the progressive pur
poses of God. Finality is to be found in all, and not in any one.
This is not scepticism. It does not deny that in the mind of God
there is an all-comprehensive plan of truth, perfect in its symmetry,
and complete in its outline. It does not deny the possibility of each one
of us finding some form of thought, or principle of action, that meets the
needs of our experience, or expresses the faith of our soul. It merely
asks this pointed question: "When I have found such forms, such ideals,
such systems, what attitude shall I adopt toward other men, whose
methods and thoughts differ from mine ? ' ' Shall I claim that mine is the
final faith, the absolute truth, the way preferred by God, which men re
ject because of their blindness, or miss because of their sin ? Shall I
set up my way of looking at truth as the great goal of the ages, declaring
that all the long labors of investigation and the patient searehings of
human knowledge are destined to lead mankind into the narrow en
closure of my creed? Or shall I admit that I only know in part; that I
am able to see but a very minute arc on the great circle of absolute
truth ; and that many priceless principles yet remain to be learned by me
from other men, who see things clearly that now are hid from my grop
ing and limited life?
This suggests the second great truth, involving another mistake made
by organized religion. It is that we can arrive at a residuum of belief,
a definite set of propositions, to which we can point, and say, "That is
Christianity." Christianity is not a "least common denominator."
Christianity is not like a composite photograph, made up out of that
which is common to a group of men, whose individuality has been
eliminated, and whose peculiar opinions have been suppressed. My dis
tinctive and personal views may be precisely the contribution which God

8 THE BAPTIST WORLD ALLIANCE.
intended I should make to that vast totality which is to bear the name
of Christ. It is out of the many varieties and mysterious form of our
human nature, that seem to be fitted by God to grasp fragments of the
universal wisdom, that the One True Church must be formed. All have
a right to exist. Not one can claim to have carried his compass and
surveying-chain around the whole realm of truth. Not even an Ecumeni
cal Council, or a World 's Alliance, sees everything, or has a right to play
the despot, and snatch the sovereign power from a divinely ordained
democracy. How is it in the social organism? Is not the State still striving to
find a solution of the problem of unity and freedom? We find first a
great diversity. Did you never wonder where the men all come from to
perform the various and peculiar tasks of society? How is it that each
year just so many men turn eagerly to painting pictures, or classifying
mosses, or exploring unknown lands? Some men are born for the ocean,
and their first sniff of salt air fires the soul, like an exiled Jew's first
glimpse of the Holy City. Some men seem to be built and baptized of
God for the solution of problems in mathematics, and their hearts throb
as excitedly over the finish of a labyrinth in Calculus as did the heart of
Cortez when he looked down on the Pacific. Who of us has not some
musical friend, who seems good for nothing else? or some mechanical
friend, who can sit and tinker with his back turned to the Alps ? or some
surgical friend, who will perform a delicate operation with as much de
light as an epicure manifests over his dinner?
This situation presents a problem to society. Unity must be realized,
not by suppression, but by expression. We cannot equate men, or shape
them in the same mold. We cannot make them all musicians. What a
mad bacchanalian festival of piping Pans and flute-playing Apollos so
ciety would become, if she tried that. She would have unity. She
would have such complete unity that self-destruction would result. If
the wars and struggles of the ages have taught us anything, it is this :
Society realizes its ideal just in proportion to the freedom it allows to
the individual, to develop his own personality, and follow his own bent.
The perfect State is one that is founded on that which each man con
tributes. Its unity is highest when its diversity is greatest.
The same principle governs the church. She must learn to glory in
her diversity. She must seek her unity, not in similarity of views, not in
likeness of character, not in the agreement of her members over a set of
abstract propositions ; but in that divine ideal that brings likeness out of
differences, and finds its common bond in that which each contributes.
It is our Baptist brotherhood that first dreamed this dream. Dimly
have we seen it. We have blindly sought a unity, not of subtraction, but
of addition. We have sought to find our common faith, not in some
form of words that expresses the least possible belief of a Christian, but
rather in the fulness and largeness of an accumulated experience gath
ered from the whole family of God. Our creed, if we have one, is not a
modicum of truth, that has been whittled down to a generalization • but
a great passion for those unfolding principles and indefinable ideals
which we find in the person of Jesus Christ. We have dared to believe
that God "gave Him to be the Head over all things to the church "
Professor Glover, in his great work on "The Conflict of Religions in
the Early Roman Empire" says this: "Two things stand out, when we
study the character of early Christianity— its great complexity and va

Monday, June 19.] RECORD OF PROCEEDINGS. 9
riety, and its unity in the personality of Jesus of Nazareth." We can
trace those two things right back into the band of disciples that gathered
about Him at the beginning. Among them we find two men, whose pres
ence there is very suggestive. We find Simon the Zealot, one of the
fiery spirits who rose in insurrection against the taxes imposed on the
Jews by the Romans; and we find Matthew the Publican, who was em
ployed by the Roman Government in collecting those same taxes. Both
of these men believed in the coming of a Messianic Kingdom. Imagine
them sitting down to formulate a foreign policy for that kingdom ! What
a happy time they would have had. What fused them into a common
brotherhood was simply their love and loyalty to Christ.
So we welcome you here with your penteeostal tongues. Parthians and
Medes may not be able to understand Elamites and Mesopotamians.
Those who dwell in Judea and Cappadocia may have a different way of
doing things than is customary in Pontus and Asia. Phrygians and
Pamphilians may be tempted to think there is something especially sa
cred about the phraseology in which they express their faith. But back
of it all there will be a common conviction and a common love. The con
viction is simply the Baptist belief that the church that would represent
the religion of Christ in all its fulness will be one that allows most free
dom to the various types and tendencies of Christian character to ex
press their love, and realize their aims.
So we welcome your various views. We want views, The man who
looks up at the Matterhorn from Valtournanche sees the same proud
peak as the man who looks up from Zermatt, but how different is the
vision. They view the same mountain, but they do not have the same
view of the mountain. We rejoice in the majesty and sublimity of our
Master. Not yet has the mind of man exhausted him. That we may
look away toward the lofty heights of his purity and his righteousness,
and tell each other what we see, is the purpose, I take it, of this gather
ing. Our common faith is to be found in the words of the Apostle, ' ' that
in all things he might have the preeminence. ' '
Dr. Conwell: Brethren, I esteem it an honor indeed to-day to stand
thus between the people of Philadelphia and this great company from
all parts of the world, and I esteem it a special privilege to introduce a
friend, to introduce a man of the people, to introduce one of the great
benefactors of our city, to introduce a man, back upon whose adminis
tration the future centuries will look with pride as they see the great
enterprises he has started going, the boulevards and parks and wharves
and great commercial extensions which are sure to come from the plans
that the present Mayor of our city has laid before our people. We
esteem it a great kindness on his part in such a very busy life to
come from his administration of the public affairs of the city to give
greetings to the friends we wish to welcome to-day. I therefore retreat
before the thought that I should be an introducer of one who around
the world is known among the cities as one who is laying not only the
foundation of a beautiful and great city for Philadelphia, but by doing
that is laying the foundations for greatness for all the cities of the
civilized world. I gladly introduce — if such a word is proper — to this
company the present Mayor of our city, the Honorable Mr. Reyburn.

10 THE BAPTIST WORLD ALLIANCE.
Mayor John E. Reyburn was enthusiastically received and said:
Dr. Conwell, and those that are here representing all parts of the world,
I can only say that we extend to you a greeting that brings with it the
hope that your coming together here may not only result in the great
good of the church you represent but that your coming here may result
in great good of all men no matter where they may come from nor what
their conditions may be. We believe that this assemblage coming here
as it does will not only see our city but that our city may have the great
advantage of seeing you and taking part not only in addressing you but
in that mysterious almost indefinable feeling that comes to men when
they come together and have a common purpose — the benefit, the uplift
ing and the strengthening of the great moral and religious and with
them the great civil movements that are taking place in the world
to-day, that we believe must eome from the deliberations of such a body
as this here in a city that really gave to man the right to worship, the
right of civil and religious liberty without restraint. Because after
all the founder of this city and the founder of this commonwealth first
proclaimed those principles, and the men that came here came here
with that belief and with those ideas; and when those who preceded
us in the formation of our system of government met here it was be
cause they felt that they could talk, could reason, they could meet each
other upon a common ground and in that way advance the great liberties
of man. So we to-day, and when I say we I mean our people, because
I know how they feel — we greet you with this feeling believing that it
must and will redound to the good of all people from all sections of
the world. To my mind this convention really means much more, and
as I stand here to-day the head of a government of a million and three-
quarters of people, realizing as I have had to do for the past four years
the great multiplicity, the great differences in men, and believing as I
do that they must be met and that they are growing and pressing upon
us, and that in the right government of cities, to see the right and to do
the right is the great question, that is to come not only to Philadelpiha
but to all the world.
These great processions of men and of women and all peoples coming
together in cities are creating a problem that not only the public offi
cers but all the religious and moral bodies in the world will have to face
and study with a broadness of view, with a humanity looking to hu
manity, looking to the hearts of men and to their souls and making
them stronger and building them up and teaching them and showing
them the way that they shall go for good. I can say to you frankly that
it sometimes makes me stagger to know what to do. For example, on a
Sunday go out on our streets and see the children and the young men
and the men themselves congregated together; go to one of our Streets
and stand, aye, right on the corner of this church, and look up and down
and see the young men gathered together in groups. What do they do?
They come out there sometimes innocently, always I think innocently
but full of animal spirits, and they do some little thing, they guy some
man that goes along because of some peculiarity in Bis appearance or in

Monday, June 19.] RECORD OF PROCEEDINGS. 11
his dress, and from that little thing will start some outrage that the
police have to take in hand. What are we to do ? We cannot shut them
all up, but such bodies as this can study and they can see and they can
suggest and they can help by their experience and their wisdom. Com
ing from all quarters of the world they can study out the problems and
they can give some thought and some idea by which the authorities may
better know how to govern. My friends, this question is so great and
so pressing that I cannot help seeking to impress it as strongly as I can
upon you to think of it, to discuss it, and to give the benefit of your
consideration and thought and belief, not only to the city of Philadel
phia but to all the world. You are men who believe and think rightly
and you can guide and I beg of you to do this thing with all your hearts
and with all your minds and with all your souls because it is, as I have
said, the great question of the day. I may exaggerate it, but I do not
believe I do, because I see so much of it everywhere, the need of it.
It is easy to make a city beautiful, it is easy to make a great commer
cial city, to solve all these great problems of business ; but when it comes
to solving the great questions of the right government of men, the
others sink into insignificance. No one man can think it out ; it will come
and must eome from the work of many minds and many hearts,
thinking of the good of the men and the people of the world. We are
all one kind after all ; the same heart beats in our breasts, and the same
soul God Almighty put into all of us and we must not forget it, we
must think of each other, of man, of our fellow-men. With this idea,
with the belief that we will come to a solution by the combined thought
and wisdom of men of all creeds and conditions, I come here to-day and
welcome you because I believe it is one of those steps that will lead to
the great betterment and uplift of mankind. (Applause.)
Dr. Conwell: The Mayor has expressed the feeling of us all in Phil
adelphia, that the great moral influence of this assembly will be a
mighty blessing to our city. The next address of welcome will be by
Dr. Strong, of Rochester, representing the General Convention of the
Baptists of North America.
Dr. Augustus H. Strong was received with applause and said: I
count it one of the great honors of my life that I am permitted on
behalf of the General Convention of the Baptists of North America to
welcome to our shores and to our hearts our brethren from across the
seas. Perhaps I ought to explain to these dear brethren from foreign
parts who we are that welcome them. On this continent we have four
great Baptist bands, the Baptists of Canada, the Baptists of the North
and West, the Baptists of the South, the Negro Baptists, and besides all
these a growing number of Baptists in the adjacent countries in which
the Spanish language is spoken. Each of these groups has of late years
shown a remarkable disposition to come together for larger and more
effective service, and we all are mustered under the one banner of the
General Convention of the Baptists of North America in the spirit of

12 THE BAPTIST WORLD ALLIANCE
Christian fraternity and spiritual reciprocity to fulfil the better the two
great commandments to love God supremely and our neighbor as our
selves. But we reach out to-day beyond our own continent and gladly recog
nize the essential oneness of all those who love our Lord Jesus Christ in
sincerity and submit themselves to the government of his law. And
this Alliance furnishes us, we think, with a true type of Christian unity.
It is not a unity of a government or of external organization, but it is
a unity in Christ, a unity of the spirit, a unity which we believe is pro
moted and upheld by the Holy Spirit of God. Our Baptist denomina
tion of late years has been entering into world relations like* our coun
try, which only a few decades ago had little part to play in the politics
of the world, but now is having a very considerable part to play. Some
of our distant possessions have been gained indeed by war, but that war
was forced upon us, and our influence I think unquestionably has been
for peace. We desire to cultivate all those personal and social and
ecclesiastical relations which would make war forever impossible. This
World Alliance, my brethren, is in itself a great guarantee that in
years to come all causes of dispute shall be settled not by war but by
international arbitration. How shameful it would be if after such unions
as this, differences between brethren could ever be again settled by ar
bitrament of arms. It is a great pleasure to me to-day to welcome our
English brethren who have been conducting the fight against tyranny in
matters of religion. I am proud of the record of Lloyd-George — (loud
applause and three cheers) — that stalwart Baptist who stands in the
forefront of the British Government to-day.
And it is my great pleasure and honor to-day to welcome the leader
of the great Non-conformist movement in Great Britain, (Applause) who
occupies so fitly the place of President of this Alliance. He has suffered
in the cause of religious freedom, and we can almost say that like the
Apostle Paul he bears in his body the marks of the Lord Jesus. All
America honors him, honors him not only as a successor in the pulpit of
MaeLaren and of Spurgeon, but as the captain of the liberal hosts in the
great struggle for disestablishment and separation of Church from State.
It stirs my heart to-day to welcome so many representatives of the
great forward movement of evangelical Christianity in Eastern Europe.
We have sympathized most deeply with our brethren, our persecuted
brethren in Hungary and in Russia. Their bonds have galled us and
we have suffered with them, but God in his wise and infinite providence
has made the blood of the martyrs the seed of the Church and has
made the wrath of man to praise him and the pouring out of his gra
cious spirit and the conversion of thousands to our Baptist faith has
provoked our deepest gratitude. We welcome these brethren in the
name of our Lord and we pray that what they see in American Christi
anity and liberty may give them new heart and new hope in pushing the
conquest of Christ in the countries from which they come.
The first Napoleon was defeated only when he ceased to attack. The
church that ceases to be evangelistic ceases to be evangelical. The

RT. HON. DAVID LLOYD-GEORGE.

MRS. DAVID LLOYD-GEORGE.

Monday, June 19.] RECORD OF PROCEEDINGS. 13
church that eases to be evangelical very speedily ceases to exist. The
bicycle can keep up so long as it keeps on. Revival and ingathering are
the breath of our Baptist life. We are created, not for our conversion
only, not for our own salvation only, but for the conversion and salva
tion of others. Just so soon as we hide our light in a dark lantern that
light begins to go out. The Israel of God under the Old Testament,
when it looked upon itself as God's special favorite and regarded outly
ing nations with contempt, paid the penalty by being exiled and scat
tered to the ends of the earth; and the seven churches of Asia whose
candlestick once was brightly shining, just so soon as they ceased to
propagate their faith, became extinct. We can keep only as we impart.
As we have freely received so we must freely give. This Baptist World
Alliance can justify its existence only as it makes an effort for the con
version of the world, and such effort as this is in direct line with the
spirit of our time. We recognize the fact that there is a sense of unity
abroad in the earth that did not exist half a century ago. We sympa
thize with the massacred Armenians and starving Chinese as our fathers
did not. The Hague Tribunal is the answer to the cry of humanity for
the rule of right rather than the rule of force. India and Japan and
Persia and Turkey are waking to a new national consciousness, and in
deed there is a dawning solidarity of the Orient to which we need to pay
particular heed. This great movement is too vast to be the product of
individual leaders; it is the result of a mighty movement of the Spirit
of God on the very heart of humanity, the Spirit of God moving on the
face of the waters in days of creation bringing order out of confusion
and cosmos out of chaos.
For mankind is one in spirit and an instinct bears along
Round the earth in electric circles the swift flash of right or wrong
Whether conscious or unconscious, yet humanity's vast frame
Through its ocean-sundered fibres feel the gush of joy or shame.
In the gain or loss of each race all the rest have equal claim.
So wrote James Russell Lowell in his poem entitled "The Present Cri
sis," and the title of that poem is a very significant one, for the crisis is
a very present one with us to-day. _
The spirit of evil is striving to capture this mighty movement and to
make it subserve its purposes. Take China for example; only a few
vears ago China was a vast mollusc without any nerve connections be
tween its widely separated parts; you could slice off a whole province
and yet the rest would not feel the loss. All is changing now; railroads
and telegraphs are furnishing the nerves, the newspaper and the post are
sending messages, a thrill of patriotic feeling is ammatmg the body
r«- TanarTese success rouses national pride. China is arming for
poht c. Japanese succes mightiest nations of the earth
Tfllt tItnS^i«»^teth9tay- Shecaninun-
when her four hundred mu ^ ^ ^ ^ ^ ^ ^^
fn^feSnthYentrry ^e can threaten the very existence of Western

14 THE BAPTIST WORLD ALLIANCE.
civilizations. Are the Christian nations ready to face the solidarity of
the Orient? I do not know what the battle of Armageddon in the Book
of Revelation means, but I do know that this growing solidarity of the
East must be met by a growing solidarity of the Western powers, not a
solidarity of arms and battleships, but a solidarity of friendship and of
peaceful pacts, a solidarity that has behind it the spirit of Christ, the
Prince of Peace. No more exploitation of the weaker nations for the
benefit of the strong, but a helping of the weaker nations to take their
place among the strong; no more war, but arbitration the open door in
trade in place of isolation; good-will in place of jealousy; love in place
of hate. These are the Christian weapons with which we must meet and
overcome the solidarity of evil.
My brethren, this new self -consciousness of nations must be matched
and met by a new self-eonsciousness of denominations. Our Baptist
host, now seven million strong, has a sense of denominational unity such
as it never had before. Let }t supplement this sense of denominational
unity with a sense of its spiritual unity with all those who love our
Lord Jesus Christ in sincerity and submit themselves to the government
of his law. Let this World Alliance take into its heart the whole world
for which Christ died as it only can by effort and prayer for the world's
conversion. The General Convention of the Baptists of North America
welcomes very heartily today these brethren from all the ends of the
earth in hope and in confidence that their meetings will inspire us all
with new faith and new courage and new zeal and new liberality and new
prayer for the world-wide triumph of Christ and his throne. (Applause.)
Dr. Conwell: I thank you on behalf of the world that is seeking lib
erty for your tribute to Lloyd-George. I think it would be better for
England if they celebrated the coronation by putting a majority in the
House of Lords of men like Lloyd-George, and I know it would be a
great deal better for us if we could fill up our Senate or purchase seats
for men like him there to do away with the obstructions to arbitration.
We are happy this afternoon to have been represented by these ad
dresses; we are exceedingly fortunate and ought to be thankful to God
for the kind providence which has preserved the life and brought to us
the representative of the inner heart of the Baptist movement, the gen
tleman, the brother, the scholar, the pastor, the Baptist, to whom such
eulogy has been given this afternoon. Dr. Clifford, of London.
Dr. John Clifford was received with cheers and said: My dear
friends : You make me feel at home by that sort of welcome. I had an
anticipation of it during the meetings of the Convention last week when
I was brought up to this platform and introduced to the gathering and
received not only a Chautauqua salute, but also some good bold round
English "Hurrahs." I felt at once there were some of my own country
men here, and I felt at home. I have had no difficulty during the last
month in attaining to that condition. Yours is a great country, great in
extent of territory, great in its population, great in its commerce', great in

Monday, June 19.] RECORD OF PROCEEDINGS. 15
its ideals, but I have found that you are greatest in your generosity and
your hospitality. It has been my privilege to be in New York and re
ceive manifestations of kindness there that crowded a week. I went
afterward to Lake Mohonk, to the Conference there, a Peace Confer
ence the like of which I have never heard of before, and certainly
never had the opportunity of taking part in. Afterward I went to Chi
cago. I am rapidly acquiring your language; I find I have had to com
pile a new dictionary, an American-English dictionary, which I am get
ting ready, and possibly may ask the Baptist Publication Society to put
it out, so that when my benighted fellow-countrymen arrive here they
may not be lost when they hear such words as "grouchy." I have had
to make inquiries in all directions concerning the improvements you
have effected in the good old Anglo-Saxon speech, and when I get home
I shall have a dialect that I think will probably bewilder my hearers,
and if I use some of your language I shall certainly find a considerable
number of inquirers waiting with questions after I have delivered my
say. It has been my privilege this afternoon to listen to utterances which
have filled me with the greatest gratitude, and have set before me a task
the like of which I have, never had to face. Again and again it has been
my opportunity to respond to welcomes which have been uttered in the
Old Country and also in Berlin, but never have I listened to a series of
statements like those which have been given to us to-day, nor have I
found myself so embarrassed in the task of expressing fully and ade
quately the gratitude of the visitors on this occasion to those who have
given us this hearty, this enthusiastic, this most cordial welcome. To
Dr. Conwell I should like to say, "Thank you" with all my heart. It is
a joy to meet him again; we had him in London and we shall never for
get, certainly I shall never forget, some of the stories he told us. I am a
man without stories; I have none, but when Dr. Conwell came to us he
told us some that I actually remembered. I have the good fortune to
forget stories, and when they are told to me they still have a wonderful
perennial mirth. Dr. Conwell 's stories stick. They have in them a merit
which it is impossible for me to forget. I am sorry to find he has been
suffering recently and I am sure I am uttering what is the fervent wish
not simply of the English, Scotch, and other folk who had the privilege
of making his acquaintance on the other side of the seas, but the wish
of all the visitors on this occasion, that his health may be speedily re
established so that he may go forward with the great work God has
helped him to do and for which he carries so great a burden of respon
sibility. And what a Mayor you have got in Philadelphia ! We grow mayors in
England; some of them are good; some of them are otherwise, much
otherwise ; but I must honestly say this that I have never listened to the
speech of the Chief Magistrate of a great city with so much religious
passion in it, so much insight, so much clear perception of the difficul
ties that have to be mastered in the development of civic life, and such
manifest sincerity and consecration as I have found in listening to the

16 THE BAPTIST WORLD ALLIANCE.
speech of the Mayor to-day. It is a civic welcome which you have given
to us. As I passed along your streets and observed your devotion to the
past in the building of monuments to your great men, in the commemora
tion of their heroic deeds, I discovered one day something which ap
pealed to me instantly. In front of me there actually stood on your cen
tral City Hall, clear in the daylight — I discovered it again illuminated
at night — "Welcome to the Baptist Convention." They have never done
such things in Glasgow ; they have never done such things in Edinburgh ;
they have never done such things in Old England. If the day were to
dawn when at the Mansion House, the great central edifice in our' city,
there were the words "Welcome to the Baptists of the World," I should
think the millennium would come by the next post. It is a great achieve
ment that you have scored; yes, it indicates this, that the statement of
your Dr. Benedict of some time ago that Philadelphia was the emporium
of Baptist influence is not gas, but that it describes a reality, that it de
scribes the fact that you have here more than a hundred organized
churches and I think more than fifty thousand church-members; at any
rate you have gained such recognition in the public thought and in the
public life of this city that you can have on the central city edifice,
crowned as it is by the statue of William Penn, the second founder of
Quakerism, one of the greatest men God ever grew— on that particular
edifice you have a welcome to the Baptist Convention. I hope it is al
tered to-day to "Welcome to the Baptist World Alliance"; if it is not
try to get that done; I have no doubt you might do it. But it not only
indicates the fact that you Baptists in Philadelphia have gained this high
position but it also shows this that the Mayor of this city, and as he
spoke for the people behind him, I may say the people of this city, recog
nize that the churches of this country of the United States as a whole,
have undertaken not merely the building up of their own inner life but
that they have branched out over the walls of their churches and have
sought to make justice around about men as a common air, that they
have striven to express their sympathy with the laboring people, and to
get rid of the slums of their cities, to advance education, and in every
way possible to secure those wider issues of mankind in which humanity
rejoices and which our Master described as the coming of the Kingdom
of God. I rejoice, therefore, and I would express to the Mayor were he
present, on behalf of this great assembly our most sincere "and hearty
thanks for the welcome that has been given us by the representative
chief and supreme, of the civic life of this great municipality.
But we are come to Philadelphia brethren. Baptists are at home in
Holland to a slight degree because there are associations with the found
ers of what may be described as modern Baptist life; Baptists are at
home in Bedford as they link themselves up with John Bunyan • Baptists
are at home in the Metropolitan Tabernacle in which Mr. Spurgeon
preached so long— and let me remind you at this juncture that this is
Mr. Spurgeon 's birthday; had he lived till now he would have been sev
enty-seven years of age, just two years in front of me. Let us give
thanks to God from the bottom of our hearts and with all our heart-

REV. J. N. PRESTRIDGE.

REV. J. H. SHAKESPEARE.

Monday, June 19.] RECORD OF PROCEEDINGS. 17
for the gift of that great man not only to our London but to the world,
whose influence is still streaming out in many, many directions for the
uplifting of the churches and for the salvation of men. (Audience stands
in recognition of this sentiment.) I say we are at home in these various
places but it seems to me we ought to be, and for myself I am prepared
to assert that we ought to be more at home in Philadelphia than in any
other city upon this earth. I do not mean that I am going to stay in
Philadelphia! not at all. I have a deacon with me who is under solemn
covenant to take me back to the Old Country. My church has had nearly
fifty-three years of me; what a long-suffering generation they must be!
Nevertheless they were very anxious that somebody should come over
with me lest you should take hold of this young man and try to keep
him in these freer climes; it was imagined he would be very much more
at home. But I mean to go back to the Old Country. London and then
Heaven has been my motto for many, many years.
In Philadelphia I feel more at home than I have in any city that I
have yet visited — not even Chicago, and certainly not New York would
be able to detain me. If there were a chance of keeping me here it would
be Philadelphia. Was it not here that the great Declaration of Inde
pendence was framed? Wlas it not here that that great charter of free
dom was issued which not only created the thirteen new States with
the Stars and with the Stripes, but also sent pulsing throughout the
whole of humanity's life a new feeling, a fresh emotion, an anticipation
of the arrival of a great democratic era in which the people should rule
themselves for themselves and for the good of their brothers and the
glory of God? Now, if a Baptist is anything he is independent. He be
lieves in that charter, he had it even before it was made in your Inde
pendence Hall, had it for his churches. In fact his independence has been
during these later years our principal difficulty with him. He is so violent
ly, so intensely, and with so much exaggeration independent that we have
been obliged to think over again the old problems of personal liberty and
independence, and ask whether we have yet given to them their right,
their true setting. Well, if there is a spot where it is possible for inde
pendence to get its true setting, to breathe its most healthful and quick
ening atmosphere, it must be in the City of Brotherly Love, is that not
so? (Voices: Yes.) What we need, to establish our independence along
right lines, is brotherly love, what we need to limit our independence by
the action of the individual possessing it, is brotherly love, and here we
are in the city that, recognizing Baptist independence, gathers around us
an air that is so saturated with genuine affection for one another and for
the Christ who has saved us as that we shall be sure to go forward in
the future shaping our church life,— and that is one of the great deeds
that the Baptist World Alliance has to accomplish— shaping our church
life so that the weakest church will get help from the strongest and the
weakest brother will get help from the strongest, and the wealth of all
will be for the enriching of each and the wealth of each for the enriching
of all. It is to Philadelphia we come, and we eome here as a Baptist
World Alliance.

18 THE BAPTIST WORLD ALLIANCE.
Now this is the latest phase of Baptist life, the latest development of
our thought, emotion, association. I suppose most of you know that
we are only about six years old. It was in 1905 that this Alliance was
born and some of you had the joy of meeting in our city at the Congress
over which our beloved and revered friend Dr. Alexander MacLaren pre
sided. Since then we have had a gathering in Europe, a gathering at
Berlin, the European Congress, when we met our Russian brethren, and we
spoke with great wisdom there, Dr. Conwell. The Kaiser was not far-
off, the Czar was within hearing also, consequently we spoke with very
great wisdom, but with intense sympathy, and we sent messages to our
brethren through those present, which have been heart-cheer and solace
and quickening for them from that day to this. The solitary souls that
had ascended the lofty heights of faith and determined to keep the ram
parts against all comers had found themselves encouraged by the recog
nition of the fact that there are some eight millions holding their faith,
standing on their principles, proclaiming the same Evangel, and they are
going forward with their work with greater devotion and greater zeal.
In addition to that this Alliance has done one remarkable thing; it has
got put into Westminster Abbey — now weigh this, because there is a
world of meaning in it — a memorial window to the great John Bunyan,
author of Pilgrim's Progress. It cost seven thousand dollars. It is
already there, not completed, but it is there and I can assure you that it
is a thing of beauty, and it will be a gospel forever, a gospel proclaiming
the passing away of the eras of iron persecution, the passing away of the
times of great peril for the preachers of the gospel, the passing away
of the period in which one church should be absolutely dominant over
every other church and there should be no freedom for the expression
of human faith according to the sense and feeling of the mind possessing
that faith. Yes, it is a great event. The idea came to us from America;
we carried it out in England, and amongst the things you will have to
go and see when you pass over to our country will be the John Bunyan
window in Westminster Abbey. Yes, God takes care of his faithful ser
vants. Some day Fetler 's name will be thought of in the same way.
Some day these sufferers by persecution will be thought of with thankful
ness as pioneers who have led forward the army of God toward the prize
of the righteousness for which that army is destined.
We have done something; we have come here to do more. This is to be
a gathering for business ; we are to shape the future of the Baptist folk
as far as we possibly can, to determine along what lines our future de
velopment shall take place, and our outlook, let me say, is bright as the
brightest. Never was there a time, surely I may say, when the principles
for which we stand and for which we have fought, were so dominant in
the life of the world as to-day. You have referred, Dr. Strong, to my
friend of twenty years, Lloyd-George. I should be sorry to call him Sir
Lloyd-George; I prefer him in his native simplicity. I tell him this he
may not know it, but I am perfectly certain that the Budget of 1908
which created such a consternation in our country, and which brought
upon him the maledictions of all the high and titled, and the Budget of

Monday, June 19.] RECORD OF PROCEEDINGS. 19
1911, are simply the application of Baptist ideas to social life. I am pre
pared to prove it before any committee you like to appoint — simply the
application of the ideas in which that boy was trained. He was trained
in a little Baptist conventicle, and though Chancellor of the Exchequer
and the foremost statesman, I venture to say, in the British world, when
he goes to that little village, he attends that little conventicle and wor
ships with the people. He is what you may call a working Baptist. We
have some people in the Old Country who are not working Baptists; they
may be talking Baptists, they may be subscribing Baptists, but Lloyd-
George is a working Baptist, and God has raised him up a prophet
statesman to incorporate in the legislation of our country the great
principles for which our fathers fought more than three centuries ago.
Is not our outlook bright? Ought we not to be full of hope and
ready for a complete consecration? I appeal to you friends; we have
not reached our best in England yet ; we have got the House of Lords on
its knees. That is something; it is a good attitude; there is hope in it.
They have already confessed and distinctly confessed that the principle
of hereditary right to legislate is a dead one and never henceforward
will it have any chance of resurrection. We shall get out of that diffi
culty I doubt not. Lord Morley when he was over in this country said
you have no House of Lords and he ventured to say this also, that he did
not think you were worse by its absence; he said you have no State es
tablishment of religion and he ventured to affirm that your principle of
neutrality toward all churches was accompanied with as vigorous and
genuine and real religious life as that with which he was acquainted
in the Old Country. We are looking forward in the Old Country.
You are looking forward in this land; you have your problems to
solve and have your great tasks given you of God and you are ready
surely in the spirit of Christ who gave himself for our salvation to
set yourselves to those tasks, assured that whether your day be long
or whether it be short you will do your utmost so that the Kingdom
of our God may come all over the world and the freedom we possess to
day shall be everybody's possession, and the justice which rules in our
lands shall rule in all lands, and so the kingdoms of this world become
the Kingdoms of our God and of his Christ. (Loud applause.)
Dr. Conwell: Brethren, it is the history of this world that the great
forces are often and perhaps always out of sight, and the force that has
made your reception what it is, that has made your coming so conveni
ent and will, we hope, make you so comfortable and happy, is not repre
sented by the speakers on this platform here to-day. There are men be
hind the scenes doing the hard long work of the past month that do not
come to the front, that make up a program and leave themselves out of
it, and to such men as that we all are under deep obligation. To men
like Rev. Mr. Wilbur and Rev. Mr. Steward, and more especially per
haps I might mention Rev. Howard Wayne Smith, night and day work
ing to make this a success, wearing himself out in the cause of his
brethren. I was going to say this when incidentally someone tells me

20 THE BAPTIST WORLD ALLIANCE.
that he has a notice to give and so I know he is here and I want to pre
sent to you Rev. Howard Wayne Smith.
Rev. Howard Wayne Smith : This is the greatest pleasure of my life,
the privilege of serving the brethren. (Makes announcement.)
Chairman Conwell: What welcome can we give to Brother Fetler?
What can we do more than to rise and say "God bless you" and sing
"Blest be the tie that binds our hearts in Christian love." Brother
Fetler, we welcome you with all our souls.
Rev. William Fetler, of St. Petersburg: Beloved brothers and sis
ters, I would fain withdraw myself from this platform and from saying
anything to you to-day, and give my place to one of the great veterans
in the army of Russian brothers, to one of those perhaps who have been
in exile or in prison, to our President, Mr. Golayeff, or perhaps Brother
Stepanoff, of Moscow Baptist church, or Brother Pavloff who has also
suffered so much. All this kindness you have shown to me just now I
can understand that I have to pass it over to my brethren who have
worn the chains which I am sorry I have not had the pleasure of ex
periencing. Now, after all, here we are in this wonderful city! It
seems that we have just crossed the Jordan of Atlantic and passed into
your promised land with milk and honey and all manner of good things
flowing down there; and I must say that some of us almost feel a little
seasick yet after that great journey over the Atlantic and the wonderful
sights we have seen already in your Canaan. We saw the Anaks of your
skyscrapers; they are high men indeed and we have been wondering at
them; but we have been so pleased to find that instead of making ef
forts to kill us you have brought us into a banqueting hall, and the
banner over us is your Philadelphia love. And in return as you have
been so kind in not thinking of killing us except by love, I do not think
that we are going to kill you. As we see the scarlet line all around here
(indicating bunting decorations) and that is the sign of peace between
all of us, and this is the fact that we have been brought together by
nothing less than the Blood of Jesus Christ. This blood of the Lord
Jesus Christ has united not only our heads but our hearts, this blood of
Jesus Christ which we are trying to preach as faithfully as men can
preach in Russia, and you in other countries as well and in this country,
this has brought us together, and I am sure if not this then nothing will
ever unite us.
Now we are so pleased not only to find all this kindness but also to
understand that we have come for a great work here. As in those old
phrases it is said, Brethren, friends indeed, lend me your ears. We have
not come for pastime but for earnestness; we have come as we under
stand for great work and this Baptist World Alliance has brought us to
gether for this great work. It was just now mentioned that the Baptist
World Alliance was born in the year 1905, and if so many Russians
are present here, then I might say perhaps one reason which is a

Monday, June 19.] RECORD OF PROCEEDINGS. 21
special pleasure to us, because we have brought the twin brother of this
World Alliance. In the year 1905 the religious liberty of Russia was
born and we are so glad to commemorate together the sixth birthday of
the Baptist World Alliance and of the religious liberty in Russia. When
that liberty was proclaimed then many friends came and said, and read
in the papers — which are by no means always inspired — I am afraid
that that Ukase of the Czar is only on paper and that it will not be car
ried out. I am glad to say that so far as Russia is concerned and that
religious liberty, that though we have not by any means everything that
we as Baptists would like to have, we are having a great deal which we
wanted. Some people, of the Christian people, said, "Well if we have not
got everything we wanted we are not going to take what we get." My
little bit of medicine for them was this : At that time we had in Russia
all the time only dry crusts of bread, and now they have given us a bit
of whole fresh baked black bread; let us eat it, and I am not going to
be such a fool as to say, "No, I won't take that bread if you won't give
me butter and cheese with it." We will have the butter and cheese as
well in the time to come, and I believe the Baptist World Alliance is
going to help us to get it; but we are enjoying tremendously our black
bread after the crusts, and when we get the white bread you have here
in America, well, we shall be more glad still. But we breathe somewhat
freely after all those many years of Pobiedonostseff, Procurator of the
Holy Synod, and all the other men who are trying to crush every bit
of freedom in that country. We are glad, and I think I can freely say
that we expect greater things still.
There is another thing for which I have personally to be thankful to
the Baptist World Alliance. As I suppose most of you have heard
something about it. Just before I had to leave for this country to enjoy
the beautiful meetings here, there came a police order from the south of
Russia; it was passing a sentence that I must be put under police super
vision not to escape from a trial to be held this autumn in Moscow. I
asked the government by all means that they would let me off. At first
they would not hear of it; then I got to prayer and began to ask the
Lord to soften the heart of those Pharaohs, and so they came to the res
cue and agreed to let me off for five thousand roubles, or $2,500. I had
not got the money ; we are poor folks, so I sent a telegram to my friend,
Mr. Shakespeare about it, telling the situation, and the money was com
ing as fast as the telegram could bring it, bail or bonds of $2,500, that
I might be able to attend here. I am very thankful, beloved brothers
and sisters, for that kindness. A friend tells us in England that cer
tainly the money is never to come back again to England, but I am
willing to be honest and bring it back as soon as I get it back from the
Russian government.
Another thing that we have to be grateful for in the name of the
Russian brethren here is that they are also here by the kindness of you
American brothers and sisters. They could not have come ; many of them
have been in exile, and they have spent their money and they don't get
big salaries there ; the best of our ministers get from fifty to sixty pounds

22 THE BAPTIST WORLD ALLIANCE.
a year, about $300 in your money, and they cannot afford to have a trip
over to your country. We are grateful to Mr. Shakespeare who got out
of your pockets something for us; and if he gets some more we shall be
more thankful. We can do with a little bit of money in Russia you
know, and especially for the Christian work. I think my brethren here,
who sit down before me can reciprocate my feelings on behalf of the
kindnesses extended to us.
Now, I should like very much if I had not only the Russian brothers
and the ministers of the gospel but also the ministers of the Russian
State with me here to-day. I would like to bring them one by one and
show them this strong gathering of the Baptists of this country; and I
would like the young members of the Russian Duma to be here to see
what Baptists are, and what grand buildings they have, and what grand
men they are, and what grand purposes they have in their heart. The
word Duma — I do not think you are all so good in Russian vocabulary —
means ' ' thought, ' ' and if they would come they would be set thinking I
am sure until they would devise some liberty in a greater degree than
we are enjoying even to this time. Some time ago I was speaking
to a high Russian official, one of the highest, to deal with our religious
questions in Russia. It was at the time of the corner-stone laying of
the First Baptist Church in St. Petersburg last September, and I asked
this high representative Russian official if he would be so kind and just
come and be present at the stone laying of the First Baptist Church in
St. Petersburg. Then he declined on these reasons: He said, "You are
such insignificant folk, the Baptists, and we could not go from the gov
ernment and be present there because it will be very little." But 1
said, "You went to the Mohammedans and the Buddhists at their stone
laying also last year in St. Petersburg, of their Buddhist temple," and
that same high official went to be present there. I said, "You have been
there; why couldn't you come here?" "Oh," he said, "the Buddhists,
the Mohammedans — they are five or six million strong in Russia; they
have many people in high positions," — and you know people have not
yet escaped from looking on the face of men in Russia — "but you Bap
tists are very small yet." Then I wanted to tell him, "Look here, Your
Excellency, we are not big but we are going to be big; the rising sun
has more admirers, as the old saying says, than the sun that goes down.
The Mohammedans were big in Russia because of their quantity, but
quantity is not always quality. Now, we hope to be as Baptists big
in quality and in quantity and to prove to the Russian State and the
Russian people what we as Baptists are and what we want to do. ' ' Why
the Mohammedans there are not missionary people in Russia though
they were once. Well, our idea is to spread the gospel as far as it can
be done in that great country, and I believe that it is so. I do not
know if many of you are aware of the fact of things taking place in
Russia. Mr. Byford, the Baptist World Alliance Commissioner, can tell
you a great deal of that because he knows the conditions, but this I
want to say, that I believe so far as I have seen the development of the
Christian work in Russia, that Russia is bound to become as far as

Monday, June 19.] RECORD OF PROCEEDINGS. 23
Baptist faith, and Baptist principles are concerned, that Russia is bound
to become the first nation in Europe for Baptist work and for Christian
work, not excluding even Great Britain — and I think my English breth
ren will excuse that. I believe work will develop on a greater line than
even up to this time. Why? Because there has never been a nation of
white people of such a population, of such numbers, in such a wide area,
as the Russian nation, and no other nation together with that great bulk
of people was apt to receive Christian religion as the Russian people do.
Now, some have said to us, of course, as it has been mentioned, some
cruel things have been done in Russia, chains and prison, etc. Well,
there is only one argument against that, and I believe the most logical
argument you can find is that they have not known better, they have
not been told better, the Cossacks of Russia have not been told better.
As soon as they were told to act in a better way, we have in the south
of Russia hundreds of Cossack soldiers converted and some of them
who now preach the gospel instead of going against the people. Now,
my dear friends, that is the power of the gospel there. I have two tele
grams here of this very day in a kind of way of persecution. I got be
fore I left a telegram that I was arrested in the south of Russia; that
has not been by the higher government, but the arrests are taking place
through the inferior and lower officials who still have to go to school
in the school of religious liberty. A telegram I got from a friend in
south Russia where a sentence of a month 's imprisonment was passed on
me before I arrived, said, "You have been arrested for a month." I
said, "No, I am not arrested, I am yet free." So I went for my ticket
and went as fast as I could to America to escape that, and reserved my
holiday, after my hard labor in America, till after I get back to prison
in Russia.
Another telegram from a pastor in the south saying that the police
have not been allowing them to have meetings in the new hall. For
what reason? They had sold their hall; one hall was too low and one
too high; the door was wrong in one hall and the staircase in the other
hall. Then they found the proper hall with all the necessary require
ments and then the police told them the hall could not be opened because
it was near a drinking saloon. I do not know that they were afraid we
were going to have competition with the drinking saloon, but if they
were afraid, we want to have them understand that we are having a com
petition with the drinking affair in Russia, and that is one of the things
we want to carry out in Russia.
Now, brothers and sisters, I don't want to talk much longer, but I
was going to tell you for what reasons we have come here. I want to tell
you American friends especially how we do look upon you. You have
expressed your opinions ; allow us to express our opinions. Now, first of
all we look upon you friends not so much as Baptists but as Christians.
We have come to you here to learn more of Christianity; we know very
little ; we want to learn more. Our people, the whole Russian nation, is
hungry for the gospel. I have opened twelve halls in three and a half
years in St. Petersburg, and I have seen those halls crowded again and

24 THE BAPTIST WORLD ALLIANCE.
again and again by people. Last year Mr. Byford was there at the stone
laying at my main hall, holding nearly a thousand people, and I
could scarcely get rid of the friends who were there and I had to
rush away myself from the platform leaving him with some other in
terpreters, because the people were breaking up the door and I had
to direct them to another place in another part of the city, because they
wanted to hear the gospel. We have come to this country; though most
of my countrymen do not understand your language they do understand
the language of your heart ; we want to learn better Christianity than we
have in Russia; we want to learn more of Christ. We have not been to
school enough to learn to understand him well and we trust you will
teach us. We have been taught by Count Tolstoy something about
Jesus; he has told us about a great philosophical man, of a man who
lived and died, sealing his doctrine by his death. He has told us Christ
died but not for our sins. Ninety-five per cent of the Russian educated
people, of the sixty thousand students of Moscow and the forty thousand
of St. Petersburg, ninety-five per cent are under the influence of Tol
stoy. Another thing he has told us of Jesus: he died but not that he
rose again for our justification, and the Russian nation is hungry to
hear something else. When I was speaking to Count Tolstoy before he
died, walking in his garden, and told him I believed in Jesus, that he
rose again, because the Apostle Paul believed, he despised the idea and
these were his words: He told me, "If anybody would come and tell me
that the risen Christ is walking in my garden yonder I would not take
care to go and look at him. ' ' That is the thing that the people have been
taught by this great thinker. Come and tell us and make us to under
stand better things.
And then, brothers and sisters, we have eome to you not only as to
Christians but as to brothers as well. You brothers and delegates from
Russia, from Germany, from France, and from the Slavonic lands, from
the Balkan Peninsula, where have you come, you little brother of Eu
rope? To a giant American, to a giant American Baptist. You know
when you had a big brother in your family and you were quite small how
you looked up to that big brother. Now, American friends, we are look
ing up, and it takes a great size and good wide eyes before we can get
everything of you. Big brothers often come and help the little brothers,
and I think even if we don't ask much you will see we can be helped
a little and we shall be very thankful for that. Then, there is the ques
tion that we look upon you as fathers; you are fathers in Christ, fathers
in the things of God, fathers in understanding; you are fathers in
wisdom and we want to learn a little from you— so many universities, so
many colleges, so many seminaries and we have not got one. Now
fathers are wise and instruct first in their homes, and you have taken us
to your homes and are instructing us in these Alliance meetings Then
when the children grow a little they send them to school. You make for
us a great European College for the training of our ministers, you help
us to have our young brethren go there and understand how better to
serve the Lord Jesus Christ. And another thing, fathers, you have got

REV. W. FETLER.

REV. J. T. FORBES.

Monday, June 19.] RECORD OF PROCEEDINGS. 25
the money and the boys have not. Now, some friends have told me —
you know I am building the First Baptist Chapel in St. Petersburg —
and some have told me in this country, "Don't be too sanguine about it;
we have so many appeals." But to whom can the little boy go but to
the father? If the father has twelve children, well everyone has to get
his share, and just take us among your family; I think you have done
that already, so I think we shall have good reason and good hope that
you will do that.
My last word is this, the power of the gospel is having a great sway in
that country. I saw in the winter palace of the Czar the hand of John
the Baptist; it was a lifeless hand. I am not sure if it was the hand
of John the Baptist, but so it was told, and I looked upon that hand of
John the Baptist and I could not get any good out of it. That was the
result of my visit to the winter palace. Now we have come to America
and we have had the grip of a living hand, though you are not all John
the Baptist, but we have felt more good out of your hand than out of
that hand in the winter palace. Now, I want to say don't let us forget
to come in touch. Your grip of hands of some of us friends who have
been in exile and prison, don 't forget it ; let us have that hand of yours,
and when we have gone back to Russia to our fields of labor then let this
hand of yours, the Christian hand, the Baptist hand, the brother's hand,
the father's hand, the friend's hand, let this hand of yours point out to
the Russian people that there is a living Saviour, the Lamb of God who
takes away the sin of the world. (Applause.)
The session was closed with the benediction by Dr. Clifford.
SECOND SESSION. Monday Evening, June 19.
The session was opened with a devotional service conducted by Rev.
F. W. Paterson, of Edmonton, Canada.
The chair was taken by President Clifford.
Chairman: This is the silver wedding day of the President of the
United States and it would be a fitting thing for us to send our con
gratulations. By a standing vote the audience concurred in the suggestion, and the
following message was accordingly sent:
"His Excellency Wm. H. Taft,
"President of the United States,
"Washington, D. C.
"The World's Baptist Alliance in assembly gathered, by a unani
mous and rising vote of all its delegates desires to express to President
and Mrs. Taft the congratulations from all the Baptists of the world
upon this the silver anniversary of their wedding, and heartily and ur
gently invite the President to visit our Convention.
"World's Baptist Alliance."

26 THE BAPTIST WORLD ALLIANCE.
Chairman: One of the most interesting reminiscences that we have
of the Congress in our own metropolis, the metropolis of the world, was
the roll call of nations, and we have the privilege to-night of repeating
that exhilarating and quickening exercise.
Responses for the various countries were made as follows, the dele
gates in each case standing while their representative spoke, and at the
close of his remarks joining in the singing of their National anthem or
the verse of a hymn.
ENGLAND. — Rev. J. W. Ewing, President-elect of the Baptist Union
of Great Britain and Ireland: Mr. President, sisters and brothers, I am
very sorry to be the spokesman this evening; I am here because our
President of this year, Dr. Edwards, of Cardiff, is unable to be present,
owing to illness; his doctor would not allow him to cross the Atlantic
at this time in view of the heat of the season. I have to present to you
in his name the following message from the Council of the Baptist Union
of Great Britain and Ireland : ' ' The Baptist Union of Great Britain and
Ireland sends through its President, Dr. Edwards, cordial greetings to
the second meeting of the Baptist World Alliance in Philadelphia. It
rejoices in this representative gathering from the entire Baptist world
and prays that God's blessing may rest upon its deliberations." Since
I came upon the platform, ten minutes ago, the duty of representing
England has been placed upon me and I have therefore had no time to
prepare even a three-minute speech. I feel, however, I am bringing to
you the cordial greetings of all the Baptists of England. There are very
many thousands of our brothers and sisters across the Atlantic who are
thinking of us this night, and praying for us that God's blessing may
rest on this gathering and those that follow it this week. I believe there
is at this moment an impulse of love going out from the Baptists in
England towards their brothers in all countries, to the great company
of believers in the United States and in other lands, especially to those
in lands of darkness and persecution. We may speak also of a new im
pulse of affection towards one another through which we are being
drawn into a more compact body, and at the present moment are devis
ing plans by which the stronger shall help the weaker and be drawn into
a truer brotherhood. There has been an increasing tendency of late on
the part of Baptists to take part in public affairs, some in municipal
affairs, others in other lines, and one, Lloyd-George, is a leading member
of the British Cabinet. We greet this Congress; we pray God that he
may bless all our deliberations and guide us to an issue for the advance
ment of his kingdom. We are longing in England for a new breath of
the Divine Spirit, more of the compassion of Jesus Christ for the sin
ners, and we pray that this meeting may result in the quickening of our
hearts and the hearts of us all. (Applause.)
Delegation sang, "God Save the King."
WALES. — Rev. E. U. Thomas, Carnarvon: Mr. Chairman it
gives me great pleasure to speak a word on behalf of the

Monday, June 19.] RECORD OF PROCEEDINGS. 27
Baptist Union of Wales. The Baptists of Wales believe in the spir
ituality of the Kingdom of God, and therefore they are against the
State Church. They also believe in the voluntariness of religion, and
therefore have nothing to do with any kind of compulsion in religion.
The Baptists of Wales have in the past produced men who have
studied the Book; the Bible has been their Book, inas
much as they have been men of one book, they have become
strong in their convictions, and that is the reason why they have always
been in the front of the battle for religious liberty. They have suffered
persecution in the past; they are suffering some persecution to-day. I
live in a town where stones were thrown at Baptists simply because they
were Baptists; to-day they are highly respected in the community, and
when the call for liberty is given forth, the Baptists of Wales are stand
ing to a man to face all the foes of liberty both civil and religious. We
have sent Baptists to America; we have contributed to the successes, to
the great prosperity of America. We sent you Roger Williams, we sent
you John Miles, we sent you Morgan John Rhees, the grandson of whom
is Dr. Rush Rhees, the President of University of Rochester at this mo
ment. We sent you the father and mother of Milton G. Evans, the
President of Crozer Theological Seminary. (Applause.)
Delegation sang a Welsh song.
SCOTLAND. — Rev. George Yuille, Stirling: I eome Mr. President,
from a land of brown heaths and shaggy woods, the land of the mountain
and the flood, where the proud Atlantic Ocean on Scotland's firths and
bays rocks in perpetual motion his weary waves to rest. I bring the
greetings of the Scottish Baptist Union of one hundred and twenty-four
churches with twenty thousand members, represented here by twenty-
three delegates. We are among the smaller tribe of the great Baptist host,
but as the great apostle of the Gentiles was of the least of the tribes of
Israel, so God has raised up among us men who have rendered distin
guished service to his cause in Church and State. From the ancient
castle of Stirling where I have spent over forty years in the ministry
you look out on the Mansion House surrounded by woods and lands and
under the shelter of the hills. At the beginning of the last century it
belonged to Robert Haldane who sold it and devoted the proceeds to
missionary work. He was succeeded by his brother. Both became Bap
tists. The grandson of James Haldane was baptized in one of our Ed
inburgh churches; he is now Viscount Haldane, Minister of War and
member of the British Cabinet. Although Minister of War, he is a man
of peace and the Arbitration Treaty which is to unite the flags of empire
and democracy in lasting union will receive no warmer support from the
British Parliament than from Lord Haldane. About sevesteen years
ago a youth was baptized in one of our churches and afterward went to
Manchester and for fifty years Alexander Maclaren pursued what was a
world-wide ministry, and left on record a monumental work which will
probably last as long as the English speech. From the church of my own
boyhood in the seaport where James Montgomery was born, John and

28 THE BAPTIST WORLD ALLIANCE.
Daniel McMillan went out to make their way in life. One of them was
a printer who went to London and founded the firm of McMillan and
Company. About the same time a working mason went to Canada and
became a Member of Parliament and became Prime Minister in the Par
liament that he had helped to form. When I was here, twenty-three
years ago, I was his guest in Toronto and at that time the name of Alex
ander Mackenzie was known throughout America. (Applause.)
Scotch delegation sang.
IRELAND. — Rev. J. H. Boyd, of London, Ontario : Mr. President and
brethren of the Baptist World Alliance, to me has been deputed the task
of representing the Emerald Isle, the land of grievances. Ireland would
not be properly represented to-night without a grievance, so I am here
to express a grievance which is, that as far as I can see, Ireland's repre
sentative is the only one without a distinctive badge; that is my griev
ance. It is not a very serious one, you will make it right to-morrow, I
expect. I have three things to say: First of all, I wish to express the
deep regret of my brothers on the other side that the deputation from
Ireland is so small. At the last moment some of the brethren who hoped
to be present at this magnificent gathering were prevented from coming,
so I am here alone to-night to represent poor Ireland. My second word
is that I have been requested by my brethren on the other side to convey
to you their fraternal greetings, the greetings of one of the smallest
but one of the most compact of the tribes of Israel, a denomination
which has for more than two hundred and fifty years kept the Flag of
the Cross flying in one of the most difficult countries in Europe; I am
here to-night to convey in their name their fraternal greetings to you
all. And my third word is this, that I am proud to have the honor to
represent Ireland upon this platform, for although she be poor and
small and perhaps in some senses despised (Voices, No, No) — all right
brethren, I take that back. (Applause.) Ireland has the honor of having
sent to this city the first Baptist minister, in the person of Thomas
Duncan, who in 1684, came to Philadelphia and planted the first Baptist
church in this splendid city. Around that little church, planted by
Thomas Duncan in 1684, there have gathered in this city over a hundred
splendid Baptist churches with a membership of about 50,000 bap
tized believers. So though I represent to-night a small community, I
feel that I represent a very noble people.
Sings, "0 Happy Day," the audience joining in the chorus.
HAITI. — Rev. L. Ton Evans: As Brother Boyd said he represented
a country with grievances, I represent a land of revolution. Four
years ago, while traveling through Wales in behalf of Haiti
I remember about half-past twelve at night, while I was sleep
ing quietly and resting peacefully, I was disturbed out of
my sleep by the sound of tom-toms being beaten four thousand miles
away on the mountains of Haiti. There is no difficulty whatever in these
days of wireless telegraphy for each and all of you to believe that fact
When I heard the tom-toms I saw the people of Haiti in hundreds and

Monday, June 19.] RECORD OF PROCEEDINGS. 29
thousands assembling together, as you are assembled here to-night, for
worship, but when they came together there was no one to give out the
hymn, "All Hail the Power of Jesus' Name"; there was no one to pray
for God's blessing upon the audience; but the moment they come to
gether they drink tufi, and then begin to dance, and then in that devil-
worship they offer up a fowl or a goat or perchance offer up an innocent
infant child upon the altar to satisfy the demon ; and all this in an island
three hundred miles off the coast of Florida, one thousand miles from the
very spot that we are worshiping in to-night, right between Cuba and
Porto Rico, eight times the size of Porto Rico, with a million more popu
lation than Cuba and two million more than Jamaica or Porto Rico, —
yet without a great Baptist body carrying on Christian work. In less
than two years I was on top of one of the mountains in Haiti and there
was an old woman seventy-five years of age, -Madame Francois, who
called on me and said, "I want you to come with me." She hastened
to a mud-house and began to hunt for something; the other native with
me came and hunted and we found three of those tom-toms I heard
years before in Wales. We carried them out and when they were all
piled on top of one another, before lighting the match I asked, "May I
take some of these curios back to America and England? It is so hard to
make those people believe that there is fetishism and devil-worship even
in Haiti." "Oh," said the old woman, "If you take one of them I will
be haunted the rest of my life by the devil-god; no, burn them down to
ashes and throw the ashes away." "You are right," I said, and in a
moment this match was struck and there was a grand bon-fire. It was
the happiest moment of my life; I saw Jesus Christ riding triumphant
over the mountains of Haiti. The Southern and the Northern Baptists
decided just last week to do work there.
Sang in Haitien, "Even Me."
CUBA. — Mrs Molina: Although I feel very sorry for Mr. McCall,
who was to have been here this evening, I am very glad and I feel much
honored to stand here in the midst of this great gathering of Baptists
of all the world to answer "Present" when the name of Cuba is called.
I am not a Cuban ; I am Spanish born, but my parents are working there
in Cuba for the Master, and my husband, too, and I have been there for
two years in the Women's American Home Mission Society. What
shall I tell you about that beautiful land? Not much surely because
the time is short. In that beautiful land of the sugar-cane, the coffee,
and the big Royal Palms, the Saviour has not been known in his loving
character until some few years ago. The Catholic practices have led the
people away from knowing of the true Saviour, but since a few years ago
the gospel has spread all throughout the island, and we are trying to let
everyone know that God so loved the world that he gave his only be
gotten Son; and we hope and we earnestly pray that the final triumph
will be the Lord's. May your most earnest prayers be with us, so that
when the roll is called up yonder and the same nations are called, when
Cuba's name is called, she will be there, too. (Applause.)

30 THE BAPTIST WORLD ALLIANCE.
Singing by the Cuban delegation in Spanish of "Stand up, Stand up
for Jesus."
MEXICO. — Rev. J. G. Chastain: Mr. President nad Members of the
Baptist World Alliance, I bring happy and fraternal greetings from the
National Baptist Convention of Mexico. Our Convention is composed of
seventy-four churches and three thousand and seven members ; we had an
increase by baptism during the past year of twenty per cent. Our Con
vention is composed of all the Baptists in the Republic, those connected
with the Northern or New York Board, and also those connected with
the Southern or Richmond Board, and among all of our workers, the
foreign missionaries and also the native preachers and churches, there
is the most perfect harmony. Our native preachers and the members
are studying and praying and giving of their money to sustain and ex
tend the gospel more than ever before. Baptists were the first to send
a missionary to Mexico — James Ritchie — and the first to do foreign
work. We have done missionary work in South Aemrica as well as
among the native tribes in Mexico. The eyes of the civilized world are
to-day on Mexico because of the recent troubles, but I am happy to say
that these are coming to a close and there is going to be a reconstruc
tion, a changing of the officials from the president down, and two of the
prospective governors and other officials are members of evangelical
churches. Sings in Spanish, "What a Friend we have in Jesus."
CENTRAL AMERICA.— Rev. James Hayter: Dear friends, a great
opportunity I consider this to speak a word for Central America. I
believe I am the only representative here from that country, with possi
bly one exception ; I see a brother over there standing up. I think that
nature itself will show the need of these six republics with six million
people, and yet this evening as we are here there are only one or two
missions established among English-speaking people along the coast, that
is, as far as Baptists go. These countries are larger than France and
the need there to-night is something meore than I can describe to you in
these three minutes that I have. I want to plead especially for the two
million Indians of those countries who have never had the gospel of
Jesus Christ; I want to plead to-night, brethren, that the Baptists of
North America may realize their responsibility to evangelize what I be
lieve is the Samaria of the Church of the United States, and yet when
God gave his commission to his church in Jerusalem he said also "Go ye
also to Samaria," and he himself set the example by going to that sinful
Samaritan woman and preaching the gospel to her. I believe to-night
that God is going to hold the churches of the United States responsible
for the evangelization of Central and South America. Don't be led away
with the idea that they are among the Christians ; they are not allotted
to-day among non-Christians, but I assure you their religion is dead
that the majority of the men in those countries are atheists or agnostics
or free-thinkers. But I will tell you too, that where the gospel has been

Monday, June 19.] RECORD OF PROCEEDINGS. 31
preached those people have accepted it, and to-night there are from
seventy-five to one hundred congregations in those countries of Central
America who are waiting for the Baptist people to eome in and take
them up. It would be an easy matter for me to talk for three-quarters
of an hour or an hour on these countries and their needs, but I beg of you
in these three minutes I have that you will pray for Central America. I
am glad that our Northern brethren have decided recently to take up Bap
tist work in San Salvador, and I believe if God leads them on, inside of
five or ten years it will be almost impossible for us to tell what will be the
result. I cannot sing alone, but I ask you to join me in one verse of
"Jesus shall Reign where'er the Sun," because I believe he is going to
reign in Central America too.
Audience joins in singing.
CHILI. — Rev. S. M. Sowell: Baptist work in Chili began, as it has
begun in so many countries, under the impulse of the study of the word
of God, and without any impulse from any foreign society, and it has
grown almost wholly without help of outsiders to seven hundred Bap
tists. There are thirteen Baptist churches, three in and around Timuque,
in the southern part of Chili. A great many of these seven hundred are
either full-blooded Indians or have a strong mixture of Indian blood ;
they are country Baptists, strong, robust fellows, active, and who love
to sing the songs of Zion. They are working and largely supporting
themselves; at present they receive a little support from Argentina and
Mexico and Brazil. Last year sixty-eight were baptized. They have
four native preachers and one Scotchman who has become a pretty good
native. They have several students, one of special prominence who is
studying at the Seminary at Rio Janeiro, and who is there preparing the
way for greater things. Chili is prepared for the gospel; it is perhaps
he best prepared of all the South American Republics, with the excep
tion possibly of Brazil. Chili is an economical country, the people are
not too much engrossed in material things, as some other countries of
South America. It is progressive; they are brave people, they are good
fighters, and the Baptists have put on the war-paint in Chili. I am very
happy indeed, therefore, to stand before you to-night as a representa
tive of the Chilian Baptist Union which was organized about three
years ago. With your permission I will risk singing, "A little talk with
Jesus." (Applause.)
Sings in Spanish, the audience joining in the chorus in English.
ARGENTINA. — Rev. Paul Besson was introduced by the Chairman
as the man who had changed the Constitution of Argentina three times
and each time for the better. He spoke through an interpreter as fol
lows : I am not a singer, I am a soldier of Jesus Christ. I am a messen
ger from the Baptist Churches of South America and of Argentina and
I bring my banner to the great feast of Baptist unity. After ten years
of hard struggle and battle against Romanism I have sustained the
principles of William Penn, Roger Williams, Madison, Jefferson, and the

32 THE BAPTIST WORLD ALLIANCE.
Baptists of the whole world. I have secured the separation of Church
and State, between Christianity and Nationality. After ten years of
struggle and of petition through the use of the public papers and of
every means possible, we have secured the secularization of civil mar
riage and the registry of births independent of priestly sacrament. The
second victory in Argentina since the missionaries have come from the
Board at Richmond, Virginia, has been the official recognition by the
government of the rights of the Baptists. But the worst struggle we
have is against the patronage which the president of the republic gives,
to Romanism — things that he has been taught by the popes of Rome.
You know Romanism, clothed in white, seated in- Baltimore; we know
her, clothed in black, represented by the Jesuit priesthood, and also
clothed in red like the woman ojL the Apocalypse; and thus it is that our
war is the sword to the hilt until we obtain our rights. Our faith is se
cure in the sovereignty of our Lord Jesus Christ. He has now received
the public crowning by the Heavenly Father, and in his Name we will
succeed. (Applause.)
Dr. Prestridge: We call Brother Besson the Martin Luther of Ar
gentina. Audience joins in singing, "Onward, Christian Soldiers."
CANADA. — Charles J. Holman : We bring you from the' youngest of
all the nations fraternal greetings. We owe a debt of gratitude to the
Northern Baptists, because years ago they sent across the border mis
sionaries to raise the Baptist Banner in Ontario, and they indoctrinated
us so thoroughly with regard for apostolic practice that we have re
mained "Regular Baptists" ever since. We are glad to join hands with
the Baptists of the Mother Land. We like the ring of the Welshmen,
and we rejoice to meet the Baptists of the Southland; we know some
what of their unswerving fidelity to Baptist principles, linked with great
prosperity. We give a special greeting to those who come from amid
great tribulation, — to those from Russia and Roumania and the East,—
and we say to those who come from across the sea, "Don't miss Canada,
we welcome you to the Queen City of Toronto, we welcome you to the
great inland seas of the Northland, to the waving wheat fields of the
West, and to the mountains farther on with their untold treasure and we
ask you to go — tell the nations of Europe with their bristling bayonets
that out in this land two nations dwell side by side without a bayonet
to mark the dividing line; and tell them that in this land Baptists have
found their deepest root and their richest harvest. ' ' We in Canada have
not been much enamored with the blandishments of Christian union • we
believe this twentieth century to be the Baptist century, we believe it
to be our day of opportunity, and we do not think that ills public or that
ills religious will ever be cured until there is a flourishing Baptist cause
in every hamlet in the land. When our principles are fully understood
then will the time be ripe for union — union not founded upon weak com
promise with error but upon loyalty to truth and obedience to the
Master. Believing as we do in Canada in the scripturalness of our views

Monday, June 19.] RECORD OF PROCEEDINGS. 33
we think we have a Divine mandate laid upon us to proclaim our views
through every land and beside all waters till he eome. (Applause.)
Singing by Canadian delegation, "Jesus, Wondrous Saviour," also,
"God Save the King," followed by "My Country, "lis of Thee."
GRANDE LIGNE MISSION.— Rev. G. 0. Gates: I bring to this
magnificent meeting the greetings of the Grande Ligne Mission in its
seventy-fifth year, the first mission for French evangelization in America.
I only wish I had the time to give you its history. In the beautiful city
of Lausanne, Switzerland, a woman beautiful and comely in appearance
and manner and with a refined and educated intellect and soul, found
herself a widow, and dressed in black in her own home she might have
been heard saying, "O Father, I cannot understand why thou hast
taken from me my husband and my only child. What does it mean?
Give me light and I will follow thee!" Letters came to her from Rev.
Mr. Oliver and wife in Montreal, who had been her pastor, asking her
to come out there. They had come with the intent of giving the gospel
to the Indians of the Western States, but arriving in Montreal in the au
tumn they remained there until spring, and during the winter learned
that there was one people above all others that seemed to need the gos
pel, and that was the French of Quebec. Permit me to say to you that
the French of Quebec are nine-sixteenths of our population, that the
French of Canada are two-fifths of the entire population, and then in
Quebec we have one of the largest provinces of the Dominion, one and a
half times the size of Ontario, a province greater in its extent of area
than the States of New York and Pennsylvania, Ohio, Michigan, and
Illinois all placed together. We have a population here of nearly two
million of French Canadian subjects under the dominion of the pope of
Rome. To this land in 1835 came Henrietta Feller. She landed at New
York and sailed up the Hudson and up Lake Champlain. Sailing up the
lake she asked the captain, "When you cross the boundary line between
the United States and Canada tell me," and he told her when they crossed
the line, and on the wet deck of that steamer she kneeled and reconse
crated herself. On October 31, 1835, she landed at Quebec and thence
by coach— for there was no railroad — she went to Montreal, only to find
that under priestly domination the homes were closed against her. She
came back to St. John, but it was the same there, and it seemed she must
go back to Europe without accomplishing the purpose of her heart.
(At this point the speaker was stopped owing to the expiration of his
time. )
INDIA. — Rev. Herbert Anderson: I wish to say in three words my
message : first a word of information, then a word of encouragement, and
finally a word of hope. The word of information is this: On March
tenth last was taken the decennial census of the great Indian Empire;
we have only got the totals for that great census but we find that during
the last decade the population of India has increased by 10,000,000. The
same sort of thing is going on in China. In India alone it Jafccj^wlg-^

34 THE BAPTIST WORLD ALLIANCE.
eighty years to make one of your little United States, and I want just to
drive that fact home, because it means this, that in the life of this great
human race the emphasis is gradually passing from the West to the
East. The political problems of the future lie in the East; the social
problems, the economic problems, and the religious problems that are
to be faced by the great Christian Church lie in the East. That is the
word of information. Secondly, the word of encouragement : I feel it an
honor to stand here to represent the body of Baptist missionaries who,
starting from Carey and Judson, have striven to bring India, Burmah
and Ceylon to Christ. How has God blessed this work ! I have to report
that we have there to-day as the result of the work of your missionaries
a church of at least 100,000 members, a community of nearly 300,-
000 members, and a church that is growing in numbers, growing in influ
ence, and growing in spiritual life; and I say that is a word of encour
agement. The third and last thing I wish to say is a word of hope.
When I look down the list of this roll-call, and when I go carefully
through the program of this great World Alliance I see that the emphasis
is on Christian nations. Now I rejoice in that because I believe that the
Christianization of Christian nations means the Christianization of the
world. But surely the time has come — shall it not be at our next meet
ing, wherever it may be, that representatives of the hosts that have
been won for Christ, representatives from China and from India and
from Burmah shall be here to swell our numbers. (Applause.)
Singing by the Indian delegates, "Nothing but the Blood of Jesus."
SOUTH AFRICA.— Rev. Hugo Gutsohe : Mr. Chairman and brethren
of the same household of faith, I am delegated by the South African
Baptist Union, as well as by our South African Baptist Missionary So
ciety, to convey to this august assemblage our cordial greetings and our
hearty well-wishes for this Congress. I am grateful to God that I am
favored to participate in the blessings that are in store for us during this
convention. Our South African Baptist Union was formed thirty-three
years ago with a number of about seven hundred members, consisting of
English as well as German Baptist churches. We have worked all these
years in harmony and peace. We never wanted even a court of arbitra
tion. We are thankful to God for the increase as small as it seems to
be. Our proportion of the white population of the Union of South Af
rica is about three members and about eight adherents to every one
thousand. I am sorry to say that the spiritual growth does not keep
pace with the material and numerical development of our country. There
is a spirit of hurry entering into the generation of this day which will
not allow men to listen to the Voice of God within them. Besides there
is this craving desire for gain and money, which drives people from one
place to another, and puts upon our churches the mark of our pioneer
ing and migrating. Our missionary society shows that the field is wide,
the men are few, and our means are slender. We report seven hundred
and ninety-seven members. Every year, according to the last report of
the Native Labor Commission, about forty per cent of all aborigines

Monday, June 19.] RECORD OF PROCEEDINGS. 35
south of the Zambesi come down to the mines for six months and return
home to their remote parts, a few, only a few, of them having in their
hearts a new light and on their lips a new message, to return as messen
gers and bring home new things. (Applause.)
VICTORIA, AUSTRALIA.— Rev. A. Gordon : Mr. President, we repre
sent the land of sunshine and of promise. I believe we have come the
farthest of any of the delegates to be present at this Alliance. We have
come under the spell of the great Name that is above every name and
under the spell of seeing our brethren in the face according to the flesh.
One great result of the last Alliance meetings held in London was that
we in Australasia felt that we could copy these meetings with advantage
and just before I left we held our second Australasian Baptist Congress.
And this is the resolution which we were requested to submit to you:
"That this second Australasian Baptist Congress consisting of repre
sentatives of all the States of the Commonwealth and the Dominion of
New Zealand sends its heartiest greetings to the World's Baptist Con
gress assembling in Philadelphia, and we gladly forward these greetings
by the hand of our President. May the blessing of the Congress flood the
whole world." Mr. President, we have memorable names in Victoria,
names that perhaps are not widely known but are deeply cherished by
us, and names that charm Victoria. We need simply to recall the name
of Rev. Samuel Chapman, and a few in that great mother church who
laid the foundations of the Baptist Convention in Victoria, strong and
deep. Some of them are here with me to-night to express our brotherly
greetings to the great Alliance. We have our own difficulties and our
own great hopes in Victoria. It is a new country practically. We have
great experiments in legislation. We have heard much about religious
freedom. Thank God we have it absolutely, and because the Baptist de
nomination appeals specially to the democratic spirit we Baptists in
Victoria feel that we have a special message for our people there, and it
has been expressed in all our assemblies for years. We feel that we
ought to interpret the teaching of Jesus in national life and that has
been our great ambition. (Applause.)
SOUTH AUSTRALIA. — Rev. A. N. Marshall: Mr. President, I am
the only representative from South Australia and there never was a hymn
so built that I could sing it, so I am glad the whole Australian delegation
is to sing in harmony. I have come eighteen thousand miles to make
a three-minute speech, but I would have belted the globe twice for the
privilege of being here this evening. In South Australia's representa
tive one-one thousandth of the Baptist world presents greetings to the
nine hundred and ninety-nine thousandths here. When we are at home
it is surely like the voice crying in the wilderness, but without presump
tion I think the South Australians would fain to-night become a mur
mur very faint of the sound of many waters which we know to be in this
great gathering to-night. Australia is a land of oddities and sanities.
It is said it was founded by criminals who left their country for their

36 THE BAPTIST WORLD ALLIANCE.
country's good, but it is the most crime-free country in the world to-day.
We have not until recent years had a single chair in political science in
our universities and yet Australia leads to-day at least some countries
outside the United States in social and political science, and she is the
only country of her dimensions that has a Labor Government. I don't
say I am a Labor man, but I work as hard as most of them. Our big
gest animal too is unable to walk; its hind legs are too long and its front
legs too short. But it can jump, and touch the grandmothers of the
other animals of the world, for it belongs to an older tribe. Our birds
they say, don't sing, but we have one that can laugh and that repre
sents the merriment and joy of that beauteous Southern land. I am re
minded by the fact that my three minutes are passing of the three en
tries the boy made in his diary. The first day he said, "Hired- out";
the second day he wrote, "Tired out"; the third day, "Fired out."
South Australia does not speak of her statesmen or of her schools or of
her great men. She doesn't say, "Bring me men to match my moun
tains," for she has none, but she does say, and this is my mission to
night, "Bring me men to match my plains, men with empires in their
purpose and new eras in their brains." (Applause.)
WESTERN AUSTRALIA.— Geo. H. Cargeeg: Mr. President and
Christian friends, I am not a "Reverend"; (referring to his introduc
tion as The Rev. Geo. H. Cargeeg) I am a layman and the president of
the Baptist Society this year as also for four years before. I come from
a country one-third the size of yours I belive. Mr. Gordon states he
came from the farthest point of any delegate. I think I came five hun
dred miles farther. Western Australia, I believe, is the farthest point
by any conveyance to this city. I would like to say that our people are
but few in number but they have big plans for work. We have a mil
lion square miles of territory, very nearly six hundred million acres any
how, and we only have for that about three hundred thousand people. We
have one thousand and fifty members in the Baptist churches. When
I went there sixteen years ago there was no Baptist Union. Soon after
wards it was formed and now we have sixty-four preaching stations.
For that we have only ten ministers, ten home missionaries and about
sixty lay preachers. Our work is very hard indeed but we try all we
can to hold up the Baptist banner in our country. I would like to say
that our friends send greetings to you. They indeed pray that you may
have the blessing of Almighty God and that his kingdom may be ex
tended and Jesus Christ may be glorified. I want to say one little thing
that may be of interest to you with regard to the Baptists of Western
Australia. Somebody has said that the criminals came there some
years ago; well, that is so, it was a convict settlement, so I suppose no
Baptists were sent there. For fifty years we had no Union so it is pos
sible we may hope for good things with the little number we have
There is one other thing I would like to remark so that you may know
our difficulties and we may have your prayers, and that is this that
all the other denominations in Western Australia have had State aid in

Monday, June 19.] RECORD OF PROCEEDINGS. 37
large proportion, because they were there earlier than we, with one ex
ception — the Church of Christ — they were given large pieces of land out
of which great revenues are now being made. Our thousand people have
to compete with all that. We are raising at the rate of three pounds
per head. There is just the possibility, if no help comes to us, that we
will have to abandon some of our properties, because we require help.
(Applause.) NEW ZEALAND.— Rev. R. S. Gray: Mr. President, I am commis
sioned by the most southerly Baptist Union in the world to congratulate
you on being President of this Congress and to congratulate the Con
gress on having such a President. And then I am to bear the warmest
felicitations from the Baptists of New Zealand to the Baptists of the
world. I would like you to understand that New Zealand is not in
Australia and that Australia has gotten most of her ideas in labor legis
lation and other social reforms outside herself and from a country that
does not bulk quite so large as she does; and I would like you to under
stand that Mr. Marshall has not come farther than anybody else to this
convention, although he has come eighteen thousand miles, nor Mr.
Cargeeg, though he came eighteeen thousand five hundred miles, and said
there was no conveyance from any place further. I came two thousand
miles farther than that and I think I came by a conveyance, and it
jumped and kicked and behaved itself so badly I was awfully seasick
all the time I was on it, so I am sure I came by conveyance. And I came
farther than any other delegate to this congress — twenty thousand
miles — because I decided to come in by your front door, New York. The
Baptist Union consists of forty-three churches, thirty preaching sta
tions and thirty ministers. We open one new church and sometimes two
every year. We raise per head of this membership for home missions
about 3s. 6d., which is equal to your dollar very nearly; we raise per
head for foreign missions I think more than any other nation I know of
in the world, somewhat more than $2.00 per head of its membership for
foreign missions. We have two stations in India where we cover a popu
lation of a million and have one of the best equipped hospitals there.
We have seven New Zealand workers and fifteen native workers; in our
dispensary and hospitals we attend to about fifteen thousand patients
every year. New Zealand, as you know, is conspicuous for her efforts in
social reform, and in two great particulars she is leading the world, and
in those two particulars Baptist men are at the head of her social re
form work. Through one of our men, Rev. J. J. North — largely owing to
him at any rate — we brought about the enactment of a law which has
absolutely destroyed book-making in our country; we have no book
makers who can legally carry on their work. We are going to show
the world, we think — because we are only a small people and have an
excellent opportunity of doing it — what can be done and ought to be
done in the matter of licensing reform. Next November we shall take
for the first time in the world, by any nation, a vote of our people for

38 THE BAPTIST WORLD ALLIANCE.
the extinction of the liquor traffic, and women will vote as well as men.
(Applause.) Australasian delegates sing "God Save the King."
BAHAMAS.— Mornay Williams: Mr. President, I represent, I sup
pose, the smallest constituency of any who have spoken or who will speak
here, and yet, proud as I should be to represent that honorable princi
pality of Wales from which my grandfather came more than one hun
dred years ago, proud as I should be to represent the Empire State,
which is my home, I am equally proud to stand here and represent those
few coral islands on the great Bahama Banks, not because of the num
ber of men there — with black faces most of them, — but because behind
them whenever I call up the vision of those thirty-one- preaching sta
tions it is the face of a white man I see tanned by many suns and many
winds, but with a crown of white hair given him by many years and
many sorrows in the service. You do well, men and women, you who
have read the story of Dr. Grenfell on the coast of Labrador in his min
istry to the fishermen, but you do not well that you do not place beside
him the name of Daniel Wilshire, who for thirty-three years has sailed
the seas of the Caribbees, going alone for the most part from island to
island laboring there. You might say it is a travel between two graves,
that shallow grave dug in the coral rock on the island of New Provi
dence which contains the body of his beloved wife, and the one on the
slopes of the Rockies of Denver, which contains the body of his eldest
son; but you know little of Christianity and little of the man if you
suppose that death makes aught to the Christian but inspiration. I
shall not be able to do as you have requested your representatives, to
sing, for I cannot sing a note, but I will say these words in closing, the
words of Tennyson, the words that Tennyson wrote long ago, dictated on
his deathbed: When the dim hour clothed in black
Calls the dreams about my bed
Call me not so often back,
Silent voices of the dead
To the lowland waste behind me
And the sunlight that is gone ;
Call me rather, silent voices,
Forward to the starry track,
Climbing up the heights beyond me
On and always on.
Because that is true, that little island group, those dark voices and that
one white-skinned man stand to-day in the hearts of those who know
him as one of the best representatives of Jesus Christ on earth.
BOHEMIA.— Rev. J. Novotny: Mr. President and brethren: Kind
regards from the heart of Europe — Bohemia, from the country which

Monday, June 19.] RECORD OF PROCEEDINGS. 39
started the Reformation, which was the first and purest Protestant
country in the whole world one hundred years before the German Re
formation. Two of the greatest sons of our nation have laid down their
lives for the freedom of conscience. They were the first men who
preached the authority of the Bible, John Hus and Jerome of Prague.
Bohemia has the honor to have the first printed Bible in the whole
world, and to have the first printed hymn-book in the living tongue ; but
there is especially one epoch in our history which is very interesting and
shows us the strong tie between the Anglo-Saxon race and the Bohe
mians. When the Anglo-Saxons were Roman Catholics and the Bohe
mians already Protestants they sent to Scotland a missionary and he
was burned there after three years. Bohemia was made Roman Catholic
with sword and fire by the German-Austrian army. Everybody who
would not be a Roman Catholic was obliged to die or leave the coun
try. But it is one of the wonders of the world that this nation starts to
live again. It is a real resurrection and in four years on the five hun
dredth anniversary of the death of John Hus (in 1915) there will be a
final settlement of the question of Bohemia. I hope I will see you all
in Prague in 1915. We use on the Continent very often the sentence,
"It is impossible." I am only a few hours in America, but I see the
Americans don't know the sentence. I thought many things were im
possible; I see in America it is possible. Well, it seems to me perhaps
and it seems to you it is impossible to enlarge your heart any more and
to find a little corner for your Bohemian brother; but big men have big
hearts and the big American' brother has a big heart I think, and it is
not difficult to find a little corner for your Bohemian brother in your big
heart. I am a young man and I have very little experience, but I trust
in my God and I have confidence in your help, and I dare say with all
my young passion and enthusiasm — "Bohemia for Christ." (Applause.)
Messrs Novotny and Capek sang a duet.
MORAVIA. — Rev. Norbert F. Capek : Mr. President and dear friends,
I was quite surprised to see my name on the roll-call and I speak not
prepared. Moravia was the first Slavonic land which accepted Christi
anity, the key to the other Slavonic lands. It was also the cradle and
the refuge of the old so-called Anabaptists, and then it was the land of
the great Comenius. But this land was struck, it was beaten, it was
wounded, its, old heroes shed their blood for the religious freedom of
Europe, and this blood of these old heroes of Moravia begins to circu
late again in our veins. Moravia is awaking again. It is only three
years ago that a society was formed of Roman Catholics, which has to
day sixty thousand members, people who are tired of the tyrannical and
superstitious system of the Roman Catholic Church, and are looking for
a new credible religion; and I may add of the Baptists in Moravia that
twelve years ago there were no Baptists in the country, but to-day the
little flag of Baptists is leading among the sixty thousand Roman Cath
olics, and I myself am a member of the Executive Committee. You see
that there is a great opportunity for the great Baptist family. This

40 THE BAPTIST WORLD ALLIANCE.
movement, as it began, will remain a Baptist movement and Moravia
will become a Baptist country, if the Baptists will. (Applause.)
BULGARIA.— Rev. P. Doycheff: Dear brothers and sisters, it gives
me great privilege to stand before you this evening and address you for
three minutes. I have not come from Bulgaria to address you just for
three minutes but for a little longer time, and to do that I have brought
here a book entitled "Bulgaria of To-day," and I wish to present it to my
dear beloved friend, Dr. Prestridge, with whom I have been acquainted
with correspondence. I will give it to him and he will let you know what
is in that book through the press. (Hands large volume to Dr. Prest
ridge.) Such a book I have left in London, England, for Brother
Shakespeare also, so that he will be kind enough to let our English
friends know what is going on in Bulgaria. I wish to tell you what I
have been doing for the last nine years. I went in a town called
Tchirpan just nine years ago as a missionary, the place being new, the
people opposed to my preaching a great deal. They have beaten me two
or three times in the market-place for attempting to sell the Scriptures
and to preach in the open air, and also they have broken the windows
of my house several times. But after all they began to love me because
they understood that I am harmless and have come there to preach
Christ and him crucified, and during that time I have baptized over sixty
persons, secured a house for worship, built a parsonage for living, and
have it all paid for. Among the members of my church there are three
of them well educated and they are ministers of the gospel of Christ
preaching the glad tidings in various places in Bulgaria. One of them I
have sent in the beginning of this year to preach in a city twice as
large as Tchirpan and he has been successful over there, several per
sons are converted, and the Bishop of the Greek Church hearing of them
wrote twice to the governor of that place to drive him out of the place,
but he was not able to do it because we have the perfect liberty of Bul
garia, and he was not able to take advantage. (Applause.)
Mr. and Mrs. Doycheff sang a duet.
DENMARK. — Rev. T. Olsen : I bring greetings from the Danish Bap
tists to this great assembly. You all know Denmark, I suppose; it is
one of the three Scandinavian lands, the smallest of them in extension.
It has no mountains, it is a land of plains, something like your prairies
out West, but its population is like that of Norway in number and half
or one-third that of Sweden. You Americans know our people; many
of them live over here, I think between three and four hundred thousand,
and there are as many Danish Baptists in America, I think, as there are
in Denmark, that is about four thousand. Now, you know Denmark is
one of those Lutheran lands where Baptist work is quite difficult. The
bitter words of the great reformer against the Wiederteufel, the Ana
baptists, have sunk so deep into the hearts of his followers that they
never can forget them; and the Baptists in Denmark, as Baptists every
where believe in the Bible and do not want anything of the catechism.

PETER DOYCHEFF.

REV. V. PAVLOFF.

Monday, June 19.] RECORD OF PROCEEDINGS. 41
They want the Bible and they believe in the blood of Christ as the only
means of salvation, and they believe in believers ' baptism, and to these
truths they have borne witness. Years ago the Baptists of Denmark
were persecuted; it is not so now but there are many barriers yet to be
broken down. Some of them have fallen and they are falling one after
another and giving away for more evangelical Christianity, and we
Baptists of Denmark 'feel it as our great privilege to bear witness to
evangelical truth among our countrymen. As I said there are now a lit
tle over four thousand Baptists in Denmark, and from these Baptists
and from these churches I send greetings to this assembly and to the
Baptists of America. (Applause.)
ESTHONIA.— Rev. A. K. Podin: Mr. President and dear Christian
friends, I represent this evening the Baptist church of Esthonia, one of
the Provinces over which the flag of our Czar is -flying. I cannot say that
I am bringing a very tall man before you but just a little Baptist to
reckon with. Our Baptist church is only twenty-seven years old, and our
Baptist church has suffered the same from our countrymen as the
Apostle Paul said to the Thessalonians that the Jews had suffered from
their countrymen. Our churches that at present exist are twenty-two,
with a membership of nearly two thousand five hundred. It is a very
small number but you must remember that this nationality is of a mil
lion of people and they speak their own language, they have their own
nationality and they are fighting there hard. I have no time to tell you
how earnestly these first Baptists sought the truth until they found it.
In our land there are persons who have been baptized twice. They never
stop; even if they have been baptized twice they ask for right baptism,
baptism as they find in this book. The first Baptists have gone through
fearful persecution as you have heard here and as others will tell, so I
better leave this for the rest that will follow me of our brethren in Rus
sia. They have at present, praise God, twenty-two organized churches,
two thousand five hundred members and several out-stations, but at the
same time they have difficulties. Pray for us. (Applause.)
FINLAND (Finnish Conference). — Rev. E. Jannsen: To express my
heart feeling this evening I would just say that we all regard this as a
great privilege to be here at this large gathering in the Lord, who has
broken down the middle wall of partition and made all tribes and na
tions one in himself, and he has taught us through the gospel to believe in
one Lord, having one faith and one baptism, one God Almighty and Fath
er of all. For all this we thank him and praise him. I can hardly express
my heart feelings this evening to look at all these brethren and sisters in
the Lord Jesus; I have thought of the great meeting that will soon ap
pear for us. Owing to the generosity of our American Baptists our
small community in Finland are able to send three delegates to this
Congress, and this I am glad to say is more than even the Americans
are able 'to produce here to-day in proportion to membership. We are
greatly indebted to our American friends who have sent for us to eome

42 THE BAPTIST WORLD ALLIANCE
over here. As you may know we have two official languages in Finland,
and the third one, Russian, is trying to work its way in too, but we
fear that Mr. Stolypin will not leave us the only language, and that I do
not think will make the Finns any better. (Applause.)
FINLAND (Swedish Conference.)— Mr. Ingar: The Baptists of Fin
land are divided into two Conferences, one Finnish and one Swedish;
this is necessary because of the two languages. The Swedish conference
has twenty-nine churches and one thousand nine hundred and ninety-two
members. The preachers who give all their time to the work are
twenty-one, the others are about forty. And the Sunday-schools are
one thousand seven hundred and ninety-six children and one hundred
and fifty teachers. A lively young people's work is carried on. The
yearly contributions of the churches to their own and the Conference's
work amounts to Finnish marks 44,621. Much is still to do; there are
large districts where the Baptist principles are 'quite unknown; doc
trines that undermine Christianity are propagated more and more, un
disguised, and find favor with the people. The nation that has begun to
awake from its slumber affected by the system or the established church,
is threatened to fall a victim to the disorganizing darkness which denies
the Christianity of value and importance. The people are in need of the
gospel, and our aim is to give it to them, but that we may be able to do
so, workers and money are necessary. (Applause.)
RUSSIA (National Union.) — Rev. E. Golayeff: (Translated by
Madam Yasnovsky, a lady of high rank who is one of our own number) :
It is twenty-one years already since I believed in our Lord Jesus Christ.
Twenty years I preached the gospel in my community in Valashoff, but
such a meeting as this one I have never seen; never have I spoken to
such a large audience. Therefore, you will certainly understand my em
barrassment in speaking to so large an audience, but I hope you will
excuse me. First of all I would like to tell you how grateful we are to
you; first we thank our Lord Jesus Christ and then we thank you our
dear brothers and sisters here beyond the ocean. Thanks to you it
is that we have the privilege in the number of twenty-four delegates
from Russia to be present at this World Alliance Congress. I bring
you a hearty greeting from our brothers in Russia. In Russia the
Baptists appeared since 1870; in 1884 was formed the first Baptist
Union in Russia, and by now, 1911, we have already in Russia more
than five hundred communities with fifty thousand members. Then I
would like to tell you in a few words the impressions received by me
now. This voyage across the ocean seemed to frighten us at first but
when we arrived here in Philadelphia we forgot all our trouble. From
great joy we even forget ourselves here and we do not know even how to
express our feelings to you. Our last petition to you is that in the name
of Jesus perhaps the American brothers will help us to do the same in
Russia what we have here, in the name of Jesus, in the name of his pre
cious blood shed on Calvary, in the power of the Holy Ghost. Amen.
Russian delegation sings.

Monday, June 19.] RECORD OF PROCEEDINGS. 43
RUSSO-GERMAN UNION.— F. Brauer (Translated) : Mr. President
and dear friends, I and the brethren who are with me represent a second
part of the Baptists in Russia, the Union of the Russian Baptists who are
German speaking. This Union consists of those Baptists who are not na
tional Russians and includes all kinds of nationalities, but the great ma
jority are Germans. The union numbers at present about twenty-seven
thousand members. We have the same motto as the Russian Baptists,
One Lord, one Faith, and one Baptism; and we are entirely at one with
them. Nevertheless, we find it necessary to march in separate regiments ;
there are many considerations that compel this, customs, traditions, char
acter, compel it. Baptists who are not of native Russian descent pre
serve their own customs, seek for loyalty to the Lord Jesus Christ, seek
to extend his kingdom in the world and to bring glory to his name and
blessing to Russia. These Baptists through us bring to this great Bap
tist World Congress their sincere congratulations and their desire for
blessing upon you. May Jesus Christ be exalted in Russia, in England
and America and in the whole world until in the eternal triumph we a!'
praise him together. (Applause.)
POLAND. — President E. Mehr, of the College for the Training of
Men for the Polish Ministry. (Translated by Rev. J. H. Rushbrooke, of
London) : I rejoice to have an opportunity of speaking a few words to
the representatives of the Baptist world. This assembly is a new proof
of the power of the blood of Christ; that blood has bound us all to
gether. I have five thousand greetings from the German Baptists in Po
land. In Poland, first of all Russia, Baptist work began; it is fifty-three
years old. There is a reason for the fact that there are at present only
five thousand members. Our members have departed into many other
lands; we have contributed to the fact that there are so many Baptists
here in America; I have met many of our members here in Philadelphia.
,1 have also to bring greetings from a small group~of Polish Baptists. We
have twelve million Poles in our land, but few of them are converted.
They send greetings and beg that they may not be forgotten. (Applause.)
HUNGARY.— (Translated by the pastor of
the Hungarian Church, Philadelphia) : Mr. President, I would like if you
all could speak Hungarian or I could speak English. I come from Hun
gary, the country of Kossuth, the greatest liberty-loving man of Hun
gary. Hungary has twenty million population; of these twenty millions
seventeen thousand have been born again to Baptist fold. After forty
years of service in the mission field of Hungary we notice that only the
Baptist principles could win the Hungarian people to Christianity. We
notice that the Hungarians are inclining to the Baptist principles. Hun
gary is equal to a small bit of America; there are all kinds of nation
alities found in Hungary; for that reason Hungary stands in a very good
position for all the countries to be reached from there. Hungary is a
place where all nationalities could be combined in the south of Europe.

44 THE BAPTIST WORLD ALLIANCE.
We wish from our hearts that the Baptist Congress will consider the
conditions and think of Hungary. Pray for Hungary.
Singing by Hungarian delegation.
GERMANY. — Rev. J. G. Lehmann : Mr. President and dear Christian
friends: In the name of the Union of two hundred and four Baptist
churches in Germany with about forty-two thousand members I have the
honor of thanking you for the very liberal and obliging invitation, the
cordial welcome and the delightful reception the Baptists of the United
States of America and especially of Philadelphia have given to us. In
1834 the first six Baptists were baptized in Hamburg. J. G. Oncken was
the man who had prayed for a man who would baptize him for some
years, and this man was sent from America, and so there was from the
beginning a connection between the American Baptists and the German
Baptists. I wish this man Oncken could see this splendid gathering to
night; I wish he could be present. Perhaps he is, perhaps he can see,
perhaps he can hear the report not only from Germany but also from
Bohemia and Bulgaria and Denmark and Esthonia and Finland and Hol
land and Lithuania and Moravia and Poland and Russia and Roumania.
For this pioneer has been the means of spreading the gospel and the
principles for which Baptists stand, with his helpers, my father, G. W.
Lehmann, and the third in Julius Koebner, through all these countries;
and it is a marvel in my eyes and of those of my German brethren here to
find what God has done through his mighty power and blessing. From
those little cities the blessings have flowed all over Europe. (Applause.)
German delegation sings, "Hold the Fort."
FRANCE— Rev. P. Vincent: The Baptists of France bring their
greetings to the representatives of the Baptist churches of the" world.
It is strange how we feel at home in these United States, we French
men. We feel at home as republicans; we are proud we come to the
country of Washington from the country of Lafayette, and we are
proud that we come from the first country of the Old Continent which
has adopted in its Constitution the great American principles of a free
Church in a free State. Do you know that I believe that the Baptist
day is dawning in France? I take it not from the numbers nor sta
tistics but from the influence that our Baptist denomination is exert
ing there. Where do you think the Protestant people look for an evan
gelistic leader? They look to the Baptists. And when they want a
scholar to translate anew their Bible into French they look to the Bap
tists. Oh, my brethren, I do not believe that all the work is done.
I believe that the work is just beginning. When I think that there is
now in France a very much more disastrous flood than the flood which
threatened our capital city a few months ago— that flood away from Ca
tholicism and from any kind of religion into indifference, into atheism
and into a renunciation of God. But we stand there, we are only few
but we stand, and we will let our principles be known, and our princi
ples will triumph because they are the principles of truth and because

Monday, June 19.] RECORD OF PROCEEDINGS. 45
we are not going in our own name, but in the name of a Captain who
is not only leading us to battle but leading us to victory and who has
given us as our motto, "In the world ye shall have tribulations, but
be of good cheer, I have overcome the world." (Applause.)
Singing by French delegation.
ITALY. — Rev. Dominico Scalera (Translated by Rev. Mr. Walker,
of New York) : Mr. President and dear brethren: In this moment and
before such an imposing audience, two opposing sentiments are at work
in my breast, one of inexpressible joy as I see before me the affirmation
of Baptist principles in the world; the other of affliction and grief as I
see that Italy, the mother of Baptist principles, is so poorly repre
sented. It is sad for me to find this because in our country we have the
great enemy of the principle of the liberty of conscience and of all lib
erty. If the pope, or if popery is opposed to Christianity in general it
is opposed to the Baptist principles in particular. But the war that
popery wages against us is altogether in vain, because if we get silenced
the catacombs are there to raise their voices in our behalf. (Applause.)
Dr. Scalera and Mr. Walker sing in Italian, "Safe in the Arms of
Jesus." LETTONIA. — Rev. J. Inke: Honored brethren: Under the broad
spreading wings of the Russian Eagle dwell more than sixty nationali
ties, small and large, calling upon the name of their God, many of them
also devoted to idols, every one in his own language. Amidst this crash
of languages may be heard also the Lettonian or Letts language, which
is spoken by about two million people. The neighboring nations con
sider the Letts able farmers and courageous sailors. Seven hundred
years ago the German Knights brought Christianity and with fire and
sword forced the people to adore the Blessed Virgin. The German
Reformation gave our people Martin Luther's catechism. Just fifty
years ago the Letts received by German Baptists the pure teaching of
Jesus Christ; many believed and were baptized, and this notwithstand
ing the prisons, bonds, and cruel penalties which they had to suffer for
their faith. Now the Baptist World Alliance has in the Lettish nation
eight thousand five hundred brothers and sisters in Christ, and they are
represented here by four delegates who have crossed the Atlantic to
bring their heartiest greetings to the second Baptist World Congress
from eighty-five churches of the Lettish Baptist Union. We are con
vinced that through the power of the atoning and cleansing blood of
Christ and the generous help of our stronger and wealthier brethren,
our Russia will rapidly possess one of the largest Baptist communities
in the world. Most other European States have sent their representa
tion, but the spiritual reformation of Russia is only in its infancy and
the standard bearers of this victorious procession are Baptists. (Ap
plause.) Delegation sings, "Hold the Fort."

46 THE BAPTIST WORLD ALLIANCE.
JAPAN. — Mr. A. U. Kawaguchi : A few days ago the Japanese Min
ister at Washington said that there had been wars of the roses, but
pointing to the stripes and the sun flag of Japan he said that there
never had been war between the stars and the sun. There will not be
war between the sun flag and all the flags represented here when Jesus
Christ reigns in the world. What is the claim of Jesus Christ for Ja
pan ? Is it not to become the king of every Japanese subject ? Is it not
to become the Lord of every individual, the Lord of all the political,
social, moral, and spiritual institutions in Japan? He claims even this
night to become the Lord of all Japan. Japan, the country which has
astonished the world because of her recent progress, because of the
struggles she has victoriously gone through, the country where the edu
cational system is one of the best, the country where commerce is so
wonderfully developed, the country where civil and religious freedom
reign, it is his claim to become the Lord of the whole Japanese. To us
as Baptists in the world, the Baptists of America, and England and
Canada and all the world, Japan is thrown open for evangelization. Go
wherever you will and you will find men and women willing to listen
to the gospel of our Lord Jesus Christ. Should it not be the desire of
all of us that the millions of people of Japan not yet evangelized be
won by Christian men called Baptists ? May Christ become the King and
Lord of Japan. (Applause.)
Sings Japanese National Anthem.
NORWAY. — Rev. J. A. Ohrn: I come to you from the most beautiful
country in the world; fifty thousand tourists from abroad have visited
us because they wanted to see the beautiful silver decorations on our
mountain sides. We have fifty thousand islands that surround our coun
try with our population spread all over these and we have a few more
than three thousand five hundred Baptists. We are a free country.
Only twenty-five years ago some of our brethren were in prison just as
our Russian brethren have been. We come from a country now where
women vote and where we even have women in Parliament. We have
a State Church, the Lutheran Church. We are doing some work, al
though not as progressive and successful as we wish it would be. On
one of our islands we have the millennium this year. Every person in
the island attends the prayer-meeting except two. We wish that would
be the ease all over the country, and we wish you would come over and
help us so that that would be the case. We established our Baptist
Theological Seminary last year with the assistance and the great and
generous help of the Baptist Foreign Missionary Society of Boston,
and we are very thankful to you for this assistance. We have a bright,
scholarly man for the head, the very man for the place, and we ex
pect great things for the future. We thank you very much for this op
portunity of coming over here on this occasion. (Applause.)
Delegation sings.
SWEDEN.— Rev. C. E. Benander, President of the Seminary in Swe
den: Mr. President: The fifty-two thousand five hundred Baptists of

Monday, June 19.] RECORD OF PROCEEDINGS. 47
Sweden to you Baptists of the nations of the world, greeting. We are
twenty-three delegates to greet you, and in order that we all may speak
we would like to greet you with one of our Baptist battle hymns. (Ap
plause.) Delegation sings.
ROUMANIA. — Rev. B. Schlipf: Christian friends, I come to you
from only a small Baptist Christian community. We have in Roumania
four churches and only about two hundred and fifty Baptists in them.
These Baptists are living among a nation of about seven million souls.
The young people of Roumania are bound to a great extent by supersti
tion; almost everything they do is bound under some form by supersti
tion. The wealthier class of Roumanians as a usual thing are atheistic,
so we have our mission in Roumania to teach the gospel of Jesus
Christ. We know that we will need the Spirit of God in order to be able
to do that, to witness in such a way that the gospel which we preach will
reach the hearts of the people whom we wish to reach. We have been
praying for an outpouring of the spirit of God upon our churches. AVe
are few in number and we need all the strength that God can put into
us in order that we may do the work which he has given us to do, and
we would ask you American friends — we would ask you Baptists from
all the world — to help us to pray that the day may soon come when
everyone who professes to be a Baptist in Roumania will be a Baptist
in spirit and in truth. (Applause.)
SPAIN. — J. Uhre: Mr. Chairman, I come from Spain; I have been
there over twenty-five years, and I love this land and I like to live there
and die there also. I am very thankful to God for the privilege of being
able to be here this evening amongst so many delegates from all over
the world, representing so large a number of Baptist churches. It is
the first time, dear friends, that Spain, my beloved mission field has been
remembered, and a representative invited from Spain to attend a gath
ering of this kind. Personally, and in behalf of the Spanish Baptist
friends, I wish to thank the American Baptists for their generosity in
helping us to defray the expenses of this long journey, and to the Eu
ropean section I extend sincere appreciation for the arrangement to
have Spain represented at this Congress. I come from a country which
now numbers eighty million inhabitants, but there are still few mis
sionaries and small churches; but we are trying to make these churches
grow by preaching the gospel of Jesus Christ. Spain is a very fine
land, and had the gospel been preached there as much as in the United
States or England, the Spanish nation would at this time be an exceed
ingly modern one. We all know that the gospel of Christ is the only
thing that can lift up a nation. Come over and help us. (Applause.)
SOUTHERN BAPTIST CONVENTION OF THE UNITED STATES.
Rev. W. E. Hatcher : Mr. President, the territory occupied by the South

48 THE BAPTIST WORLD ALLIANCE.
ern Baptists hardly constitutes one-fourth of the territory of our Ameri
can Republic. The Southern Baptists have nearly sixteen thousand Bap
tist ministers; they have between twenty-two thousand and twenty-
three thousand Baptist churches, and their membership amounts to two
million two hundred and eighty-eight thousand. I do not say this
boastfully, but to let you understand that Baptists sometimes grow.
If I were to add our worthy colored brethren we would double the num
ber, but they are to be spoken of by some one else. I have only time to
say that the Baptist people of the South cling to the Bible, they are full
of the spirit of Christ, they believe in him, in his sacrifice, in his suf
fering, and in his ultimate triumph. The Baptists of the South are
what you call strict. We say to our brethren, "If you will come in the
water then we will take you in," and if they insist on being dry we
leave them out. Otoe of our ministers was approached some time ago by
a brother who said, "Why, there is no difference between us, is there?"
He said, "Nothing in the world between us except the River Jordan,
and," he said, "we are of that spirit that we are willing to meet you
half-way even in that." And when they come in we meet, and when
they stay out we do not. I want to say that the Baptists of the South
are together. I want to say that the white and colored Baptists work
under different organizations but they get along better with each other
than either party gets along with itself, and we are working together
in full confidence in the conquest of this world for Christ. (Applause.)
Delegation sings, "Am I a Soldier of the Cross."
NORTHERN BAPTIST CONVENTION OF THE UNITED STATES.
Dr. Milton G. Evans, President of Crozer Theological Seminary: Long
ago Christians in another Philadelphia heard this message: "Behold, I
have set before thee a door opened, which no one can shut ; because thou
hast a little power and didst keep my word, and didst not deny my
name." It is not an accident that we are Christians to-night in a city
named Philadelphia. The old message comes anew to us. It brings a
word of cheer, for the gathering here of men from the world 's ends is evi
dence that we have some power, however, little it may be. But the posses
sion of power is the open door of privilege and of duty. Hence, the mes
sage is a word of warning too. The warning is the reward granted stead
fastness. It is the only reward a free man asks from his God, the only
reward a son desires of his Father,— the reward of opportunity, a door
opened, that no man can shut. So that the one demand we Baptists
make of our fellow-men, the one gift of grace we seek from God is the
opportunity to become in Christ free members in free churches in free
lands. To this end, the Northern Baptist Convention here in this new Phila
delphia of opportunity re-consecrates its church buildings, its educa
tional institutions, its printing presses, its missionary organizations, its
membership one and all. This Convention numbers approximately one
million four hundred thousand members that have made an intelligent
profession of faith, shepherded by about eight thousand pastors, and

Monday, June 19.] RECORD OF PROCEEDINGS. 49
has church property valued at nearly $85,000,000. It enrolls in its Sun
day-schools almost nine hundred thousand pupils taught by more than
one hundred thousand officers and teachers. For the education of its
own children and of those whom they touch in life's companionships, it
has preparatory schools, colleges, universities, and theological institu
tions, whose aggregate valuation, including endowments, certainly ex
ceeds $50,000,000; for the culture of its constituency in Christian doe-
trine, it has about seventy denominational periodicals, published either
weekly, or monthly, or quarterly. Its agent for the evangelization of
peoples in distant lands is the American Baptist Foreign Mission So
ciety, with an annual income of about $1,050,000; for the Christianiza
tion of fellow-citizens of many races enjoying the protection of the
Stars and Stripes, the American Baptist Home Mission Society ex
pends annually approximately $650,000; and the American Baptist Pub
lication Society has permanent funds and annual contributions, valued
at more than $1,000,000 with which to scatter leaves of healing the wide
world round.
Baptists of the world : I, on behalf of the Northern Baptist Conven
tion, dedicate all this wealth and power in service for you, for your
children, for your children's children, until God's kingdom be estab
lished upon the earth. (Applause.)
PORTO RICO. — Rev. Juan Capira: Mr. President and my dear
friends, every delegate here to-night has been representing a country
and standing for a certain flag, but the case with me has been very
different. Since this morning I have been thinking about what coun
try I was going to represent here to-night, and just at this moment
while I sat up there I solved the problem, and, like Archimides, I could
say "Eureka, Eureka, I have found it." The question is this: If I am
representing any country at all at this moment I would say I am repre
senting the greatest nation in the world, because I am representing a
very small island in the ocean, and Porto Rico belongs to the United
States; then I am here representing a portion of the United States.
Now, my brethren, as you know already, I stand here in representation
of forty-two churches with two thousand Baptists and I am going to
state to you, not as a Porto Riean, but as representing your own na
tion, the necessity of those churches and the necessity of that country
and of Porto Rico are your necessities, because that has been United
States of America since 1898. (Applause.)
BRAZIL.— Rev. Mr. Taylor: Mr. President and friends, thirty-five
years ago in Baylor University, Texas, two young men caught a vision of
the lost world, and looking out for a field they say that no Baptists were
in Brazil, South America, that land of the descendants of the Cffisars,
that old Latin race of Seneca and Cicero, of Livy and Virgil and Na
poleon, that race that ruled the world for fifteen centuries. Brazilians,
or the 'Portuguese, are descendants of that old Latin race. As Brazil is
to Portugal so is the United States to England. As. the Anglo-Saxon
race abandoning their idols accepted the Bible and the Bible's God and
took the van in the world, so the Latin nations changed their old Latin

50 THE BAPTIST WORLD ALLIANCE.
gods for paper gods and took the rear. But in time the gospel has per
meated and the Latin nations have found their error, and when Wash
ington and Lafayette were declaring the Republic here, in South America
the republics one after another bloomed out until Brazil in 1889 was' the
last one. The mother country, Portugal, with all her possessions in Asia,
Africa, America and the islands of the sea is now republican. (Ap
plause. )
NATIONAL BAPTIST CONVENTION OF THE UNITED STATES
(Colored). — Dr. G. P. Howard: Mr. Chairman, ladies and gentlemen:
I am not upon this program and therefore had no thought of being called
upon to speak to you to-night. I have collected no statistics so as to
speak to you accurately as to the size of the work we are carrying on,
but it is a fact that we are doing educational work in this country, in
Africa, and in South America, and aiding in some work in Russia, both
of an educational and of a missionary kind. We feel that it would be
our duty since God has done so much for us to help in saving this world
for Christ. Some years ago while pastoring in Petersburg, Penna., it
was my happy lot to visit the splendid waterfalls at Niagara, and as I
looked upon those magnificent falls and saw that water plunging over
the precipice and falling into that abyss and sending up that beautiful
spray through which the sun sent its beautiful rays of light creating
every hue and color, forming a rainbow that bent over my head, I said,
"Surely, this is the voice of prophecy saying to me and to my people
that God from the cross and from the fields of slavery, through tribula
tions and trials, meant to weave a rainbow of sorrow over our heads and
give us marching orders that we should help to save the rest of the
world and mankind to our God and to our Christ. ' ' I rise to say we are
exceedingly grateful to God, we are exceedingly grateful to the white peo
ple of the North and to the white people of the South and everybody
else that has helped us in our struggle upward and onward, and we feel to
whatever heights our white brethren go, we intend to go in the name
of Christ, and we serve notice that you cannot crown Christ Lord of all
without the Negro Baptists of this country helping you to do it. (Ap
plause.) Delegation sings, ' ' Steal away to Jesus. ' '
HOLLAND.— Rev. G. de Wilde: Mr. President and dear Christian
friends, I feel it is a great privilege for me to represent my people in
Holland before the Alliance. Although I departed from my own country
nearly two years ago in answer to a call from my Holland church at Pat-
erson, N. J., I may say I am fully acquainted with the situation in Hol
land. I feel quite at home under the Stars and Stripes ; I am only sorry
I don't see our flag here. Our Dutch flag is not blue, white, red, it is red,
white, blue, and I am sure at the next congress the Dutch flag will be be
side the beautiful Stars and Stripes. We have twenty-three churches there
with one thousand six hundred members; we have forty Sunday-schools
with about five hundred children and our income from churches by col
lections and so on is about $16,000 a year. Taking into consideration that
our country is only yielding five hundred millions, I think we do not do

Monday, June 19.] RECORD OF PROCEEDINGS. 51
so bad as a whole. Still, we Holland Baptists are Baptists and we are
interested m the Kingdom of Jesus Christ on earth in a spiritual way
and I would kindly ask on behalf of my Dutch people for your sympathy
and prayers for the work in Holland. What we specially need is a real
fresh baptism of the Holy Ghost and perhaps that may be the need of
every Baptist church over the whole world. May the Lord grant us such
an outpouring and the results may be that thousands may plunge in the
blood of Jesus, that the saints may be established in their faith "and may
stand true to the dear old Bible, the word of God, and standing on the
promise may God bless you all. (Applause.)
After the singing of the Doxology the session adjourned at 11 P. M.
Note. — The representative from Jamaica was overlooked on Monday
evening and reported on the following Sunday. His report, however, is
incorporated here. — [Editor.]
JAMAICA. — Mr. Williams: Mr. President and my dear friends, I
hardly know what to say about Jamaica at the close of this glorious meet
ing that we have had to-night. I am glad of the opportunity to give you
the most hearty greetings of the forty thousand Baptist members, nearly
all of whom are colored people, who live in the tropical island from
which you receive such a large portion of your bananas. We know
you get bananas from that island, and some of your best, and perhaps
you think of Jamaica principally as a land that produces good bananas.
We would like you to think of it as a land that produces good Baptists as
well, a land in which some of the best missionary work has been done
that has been done anywhere, a land that has had amongst its mission
aries some of the noblest heroes of the Cross, and a land in which God's
blessing has abundantly rested upon their labors. In addition to nearly
two hundred churches in that island, we have sustained for many years
our own training institution, so that about three-quarters of the minis
ters of the churches in that island at the present time are natives of the
country who have been trained in that institution. We have also our
own missionary society, and in addition to supporting our own work
within the island we have some six representatives who are laboring in
foreign countries as the representatives of Jamaica Baptists, and who are
seeking to do their part in the establishment of the Kingdom of God out
side our own country. While giving expression to my own hearty appre
ciation of all the kindness that we have experienced in connection with
this congress and of all the blessing that we have received, let me ask
you to think of us in poor little lonely Jamaica, to remember that you
have some good Baptist brethren there. Pray for them, and when you
come down to visit the land of the bananas think of it as a land of Bap
tist churches, and let us have practical expression of your sympathy in
your co-operation, so far as that may be possible in doing the work to
which God has called us. (Applause.)
Note.- — While the exercises were going on at Grace Temple, an over
flow meeting was held at the Memorial Baptist Church, five squares dis
tant on Broad street. The same program was carried out, being reversed.
[Editor.]

52 THE BAPTIST WORLD ALLIANCE.

THIRD SESSION

Tuesday Morning, June 20, 1911
Session was opened at 9.30 with a devotional service by Rev. T. H.
Martin, of Glasgow, Scotland.
The audience sang "How Firm a Foundation."
Mr. Martin: In the ancient ritual of Israel there was an injunction
that ran thus, "The fire shall ever be burning on the altar; it shall never
go out." That fire was kindled from heaven when Aaron and his sons
first entered upon their priestly office. To keep it from being extin
guished so that strange fire should not be used for the sacrifice, the ut
most care was to be exercised. It was the divinely appointed symbol of
the presence and favor of Jehovah ; it was the visible sign of his uninter
rupted worship which the covenant nation could never suspend day or
night without being unfaithful to its calling. For nine hundred years
that sacred flame was preserved. We have an altar of which the Jewish
altar was a type, the cross on which the Prince of Glory died; the flame
which kindled that sacrifice was divine, the love which burned in the
heart of the Eternal himself. It can never go out; the love expressed
in the sacrifice and intercession of our Great High Priest is an ever
burning fire. Redemption is the passion of the heart of God, constant as
his own nature, and though consummated on Calvary it is not and it can
not pass away from his being. From that altar has been brought the live
coal that has kindled the flame of sacred love on the mean altar of our
hearts. Nothing but the divine love and that love told out on a cross
could have awakened ours. It is a trust, and we are recreant to the
Lord that redeemed us if we are unfaithful to it. The Cross which is
the ground of our salvation must be transmuted into the law of our life.
Its spirit must be the ruling principle of our being and the animating
power of our service. Conformity to the death of Christ is the secret
of the Christian soul. In earlier times the men of our faith and order
who broke away from orthodox ecclesiasticism of their day did so
because this fire burned in their hearts. It made them loyal to true
form in their allegiance to Christ, great in asserting the spirituality of
faith, and inflexible in upholding the liberty wherewith Christ makes
his people free. It made them invincible under persecution and oblo
quy, heeding neither the frowns nor the favors of the world. Neander
says they were the purest offspring of the reaction of the Christian
consciousness against the sacerdotalism of the Middle Ages. Principal
Lindsay in his recent history of the Reformation expresses the doubt
whether the Reformation would have been a success, but for the presence

MEMORIAL BAPTIST CHURCH.
Where the overflow meetings were held.

y

(J-UAQ jh-(

(fi&i^-y

Tuesday, June 20.] RECORD OF PROCEEDINGS. 53
in Europe of sects which were mostly Baptist, hidden away in secret
places, who by their own quiet witnessing insured the success of the
movement. Are we keeping this fire alive in our own lives and in our own times?
Whatever else may be discussed, I take it this is the supreme question
before this Congress. Whether the depression which seems to obsess
many Christian minds among all churches be justified or not, there is
sufficient reason in the condition of things to-day to give us pause, and
to recall us to serious thought and prayer. Is the fire smouldering on
the altar of many of our churches and in the heart of many an indi
vidual minister and member? Where is the passion that should charac
terize our preaching, that need of urgency which presents Christ as the
one necessity of the human soul, not a luxury that may be taken or left
but the bread and the water of life, the way to God, the truth of being,
the life which is the life indeed. Where is the passion in prayer that
transforms it from a mere formal address to the Almighty into a wrest
ling with God? Where is the passion for the church as the mother
country of the saints of God, the spiritual city wherein alone the soul
of man finds its safety and attains its dignity, that passion which makes
its fellowship our first desire and its prosperity our first solicitude?
Has not strange fire been found on our altar? Have we not often been
influenced by unworthy motives that savor of selfishness and worldli-
ness instead of the one supreme constraint of the love of Christ? Ought
we not then to pray fervently that the fire of that love may be rekindled
in every one of us till we realize, as an old Puritan poet says, that our
selves become our own best sacrifice.
Read Scripture — The gift of the Lord's Prayer.
After prayer by Mr. Martin audience joined in singing, "All Hail the
Power of Jesus' Name."
At this point President Clifford delivered the presidential address :

THE BAPTIST WORLD ALLIANCE: ITS ORIGIN AND CHARAC
TER, MEANING AND WORK.
By JOHN CLIFFORD, M.A., LL.D., D.D.
Dear Brethren and Friends :
I cannot enter upon the duties of this office without first of all thank
ing you with all my heart for the honor you have conferred upon me.
Frankly, I must say, it was one of the great surprises of my life when the
Baptist World Congress held in London in 1905, elected me to the Presi
dency of this newly created Alliance. In the natural order of things the
chairman to succeed our revered and most illustrious chief, Dr. Alex
ander MacLaren, should have been chosen from amongst our brethren of
the Great Republic of the West. But in the overflow of your generous
confidence you called me to this position, and thereby gave me the high
privilege and sacred responsibility of presiding over this, our Second
World Congress ; and now with a gratitude too deep for words for that

54 THE BAPTIST WORLD ALLIANCE.
election, and for the trust reposed in me during the six years I have held
this post, I east myself upon your assured sympathy and brotherly love.
Dear' Friends :
We meet in the name and by the grace of the Lord Jesus Christ our
Saviour. We are cheered by His promised presence and the conscious
leadership of His Spirit. Our fellowship is with the Father and with
the Son, and we gladly add, with millions of our Baptist brethren scat
tered throughout the whole world. We are only a few gathered in this
city of Brotherly Love; but we represent, and at this hour, are associ
ated with, multitudes in confession and yearning, in aspiration and effort
for the coming of the Kingdom of God and the coronation of the King
of kings. For this is not only the week of our assembling, but it is also,
and this is our first thought, a week of universal prayer in our homes and
churches; — truly a great week; perhaps the greatest week in the experi
ence of our Baptist brotherhood. Never before have we so thor
oughly realized our essential unity. Never before has there been
such a strong sense of comradeship, linking together the workers
in the crowded towns and cities with the lonely souls who have
ascended to the heights of faith, resolved to keep the exposed fortresses
of truth in the villages and hamlets of the world, in face of fiercest
attack, and in scorn of all consequences. It is a quickening atmosphere
we breathe; charged with the radiant energy of devotion, of dependence
upon God, of faith in the might of the gospel, of invincible fidelity to the
principles by which we are compacted together. "This is none other
but the house of God, and this is the gate of heaven. ' '
Nor is that all. ' ' A great cloud of witnesses holds us in full survey. ' '
We stand in their presence. "Part of the host has crossed the flood.."
We are grateful for their services and rejoice in the splendid heritage
they have bequeathed to us. And "part is crossing now." Fellow-pil
grims on in front, under the lead of the Captain of our salvation have
only just passed out of sight, their warfare accomplished; their reward
secure. But there is also a glorious company of men and women who
join us through these memorable days in thankful commemoration of our
brave forefathers, in glowing sympathy with the heroic sufferers for our
conscience' sake in distant lands, in exposition of the principles of which
we are trustees, and above all, in prayer that our God will bless us, and
increase us yet more and more ; that He will lead us in His way, and fit
us for doing His work in the years immediately before us, — so that this
Congress may issue in the salvation of our fellows, the shaping of the
future course of our churches, and the advancement of the kingdom of
righteousness and peace and joy in the Holy Ghost.
And now, my brethren, the one subject your President cannot escape
from, on this, the first occasion of our meeting as an Alliance, is the
Alliance itself, its creation and character, its meaning and work.
For this is really our first meeting as an Alliance. Our Constitution was
formed in London in 1905. A series of inspiring and most helpful meet
ings of the European churches followed three years afterwards in the city
of Berlin, but those gatherings were local in their representation, al
though of universal interest and influence. This, therefore, is the begin
ning of the public work of the Alliance, and the manifestation of the
latest phase of our Baptist life.
The novelty of this organization is surprising, partly because it appears
in a people delivered over, body and soul, to individualism, and in mortal

Tuesday, June 20.] RECORD OF PROCEEDINGS. 55
terror of the slightest invasion of their personal and ecclesiastical inde
pendence; and yet to others, who have grasped the intrinsic catholicity
of our fundamental principles, it is astonishing that we have been so long-
arriving at the present stage of our development.
For although this Alliance is a new creation, it is really the out
ward and visible sign of an inward and spiritual grace that has been
working within us, with special energy and vitality, during the last ten
or fifteen years; and witnesses to magnetic and cohesive forces oper
ating, though latent, and powerful though silent. It is not that we have
made any new discovery, or surrendered any long-cherished truths, or
forsaken any primary aims, or found any new basis of agreement; — not
at all ; it is simply that the consciousness of the universal sweep of our
ideas and ideals has become more vivid, and the conditions favorable
for their expression have at last arrived. Deep in the soul of us has
always dwelt the conviction that we are the possessors of a genuinely
universal religion ; although it has only found voice here and there. For
the m6st part we have not known one another. We have been like mem
bers of a family who instead of growing up under the same roof-tree,
have rarely met, and have not infrequently misunderstood one another
when they did meet, and therefore we have misjudged and misrepre
sented one another's opinions and practices. The churches have been
isolated. Many of them have been beaten back into remote corners of the
earth in. their incessant conflicts with priestly assumptions and clerical
oppressions; so that a World Alliance was as impossible fifty years ago
as was a treaty for the settlement of all international disputes, without
any exception whatever, at the same date.
But a new day has dawned. The barriers are broken down. The post
and the press, the telegraph and the telephone, the rail and the steam
boat unite us. St. Petersburg finds itself in Philadelphia, though with
difficulty enough to remind us that the sons and daughters of freedom
have not finished their work. Swedes and Norwegians join hands with
New Zealanders and Victorians. Frenchmen and Germans exult in their
brotherhood in Christ, and yearn for the day when their countries will
not teach war any more. Spain and Italy converse with the ancient
Latin races from Central America, and the Britisher rejoices to find him
self by the side of the emancipated representatives from Georgia and
Carolina. So we come together! So our Alliance is possible. Moulded
under different conditions dwelling under different flags, trained in differ
ent climes and by different teachers with different methods, we come
together rejoicing, that in the new nature, we have received through the
grace of God, there is neither Greek nor Jew, Englishman nor American,
black nor white, bond nor free, but that all are one in Christ, and Christ
is all in each and in all.
Speaking of the United States, Mr. Bryce says: "America is a com
monwealth of commonwealths, a republic of republics, a State which,
while one, is nevertheless composed of other States even more essential
to its existence than it is to theirs." So this Congress is an Alliance of
other alliances, civic, county, colonial, and national; a union of repre
sentatives of churches which has its strength in the individual churches
represented, and which are immeasurably more to the Alliance than the
Alliance can possibly be to them _ .
Yet the appearance of this Alliance is a fact full of promise, the em
bodiment of ideas and forces operating over vast areas of Baptist life,

56 THE BAPTIST WORLD ALLIANCE.
and prophetic of the place we have to take in the leadership of the relig
ious life of mankind. It could not well have come earlier. It has come
now ; and we hail it as the morning star of a new day, the first flower of
a new spring, the opening of a new epoch in our history.
II.
What is new is that this is a World Alliance of Baptists. We have
other unions ; but they are restricted. This is all embracing. They unite
two or three churches in a locality a hundred in a county, or thousands
in a nation; this represents all, and is really and not facetiously ecu
menical. It is not our immense numbers that creates this union ; though we must
have more than eight millions of registered members, and a host of ad
herents; nor is it by the authority of persons that we meet, as of a
Pope claiming infallibility, or a body of Patriarchs compelling our ap
pearance ; nor is it again, in obedience to the mandate of a church, or the
action of the machinery of the State. Our cohesiveness is due to our
ideas. They bind us together. They are our driving and inspiring force.
They are the founts of our power; the well-springs of our life, the stars
that shine in the over-arching sky of our life, the suns that feed and up
hold our life. Carlyle says: "Every society, every polity, has a spir
itual principle; is the embodiment, tentative and more or less complete,
of an ideal; all its tendencies of endeavor, specialties of custom, its
laws, politics and whole procedure, are prescribed by an idea, and flow
naturally from it as movements from the living source of motion. This
idea, be it of devotion to a man or class of men, to a creed, to an in
stitution, or even, as in more ancient times, to a piece of land, is ever
a true loyalty; has in it something of a religious, paramount, quite infi
nite character; it is properly the soul of the State, its life; mysterious
as other forms of life, and like these working secretly, and in a depth
beyond that of consciousness." Cardinal Manning declared "ideas are
the life of institutions," and Stade tells us that "the history of Israel
is essentially a history of religious ideas. ' ' So the ecumenical character
of this Alliance is derived from its central and formative ideas ; not from
one, or from two in their separateness ; but from the whole body judged
as a coherent and compact whole; this completing and balancing that;
and the entire combination receiving that accentuation and emphasis
which secures for each principle its full place and legitimate action, —
their "various parts closely fitting and firmly adhering to one an
other, ' ' grows by the aid of every contributory link, with power propor
tioned to the need of each part, so as to clothe the Alliance with the
attributes and functions of a universal Council.
Indeed, I claim for this Alliance that it is "catholic" with a wider
Catholicism than that of Rome, and "orthodox" with an orthodoxy
more spiritual and biblical than that of the Eastern Church. The Coun
cil of Nice, for example, held in the year 325, was a meeting of the
Catholic Episcopate. We recognize no distinction of clergy and laity, —
for all believers are in the judgment of Peter, God's clergy. That Coun
cil owed its initiation to Constantine, and was mainly an attempt to
pacify the State through the Church, by an imperial ruler. Our impulse
comes from a common faith, working by a common love, producing a
common service, and issuing in a common joy. The Nicene Creed, which

Tuesday, June 20.] RECORD OF PROCEEDINGS. 57
makes the Nicene Council famous, was adopted in compliance with an
Emperor's appeals, and penalties were imposed by him on those who
refused to subscribe. No creed will be propounded by us, and yet we
are far more united in the faith of the gospel than were the fathers at
Nice. Only eight, or according to some authorities, not more than five
out of the 318 bishops of that Council came from the West; to-day we
are eome glad and happy from all over the earth to share in a Pente
costal fellowship based on spiritual ideas and principles more truly uni
versal than any of those of the older times.
III.
But this organization is a World Alliance of Baptists, and that means
that the catholic principles on which we base ourselves we derive straight
from Jesus, are accepted on His authority, and involve in all who ac
cept them total subjection of soul to His gracious and benignant rule. He
is Lord of all, and He only is Lord of all. Our conception of Christ's
authority is exclusive. We refuse to everybody and everything the
slightest share in it. It is absolute, unlimited, indefeasible, admits of
no question, and allows no equal. The right to rule in the religious life
is in Him and in no other. In no other, be he as saintly as St. Francis,
as devout as St. Bernard, as* loving as John, or as practical as Paul; not
in any offices, papal, episcopal, or ministerial; not in tradition, though
it may interpret the goings of the Spirit of God, and illustrate the ef
fects of obedience and disobedience; not in the Old Testament nor yet
in the New, though their working values are great since they enable us
to know His mind, understand His laws of conduct, and partake more
freely of His spirit; not in the long annals of the life of the church;
or the agreement of "the whole church" at one special moment; yet we
welcome the illumination church history affords of His administration
of the social life of His people, of its aim and spirit; of its difficulties
and hindrances, and of the sufficiency of His grace. Jesus Christ holds
the first place and the last. His word is final. His rule is supreme.
In short, the deepest impulse of Baptist life has been the upholding of
the sole and exclusive authority of Christ Jesus against all possible en
croachment from churches, from sections of churches, from the whole
church at any special moment of its life and action, as in a Council, from
the traditions of the elders, from the exegesis of scholars, and
from the interesting but needless theories of philosophers. It is the
momentum of that one cardinal idea which has swept us along to our
present position.
And now it follows upon that, that the ideas to which we give
witness root themselves, first in the teaching of the New Testament, and
secondly in the soul's experience of Christ. _
In our modern form as Baptists we date from 1611, and that is, from
the same year as the Authorized Version of the Scriptures. This year
is the ter-centenary of the first promulgation of the principles on which
we build as societies as well as of the appearing of that version of the
Bible which King George the Fifth describes as "the first of our na
tional treasures."
This synchronism is suggestive. For as a matter of fact the relation
of the two events is vital and not accidental. It is contemporaneity of
source like that of twins, and not mere juxta-position like that of peb-

58 THE BAPTIST WORLD ALLIANCE.
bles jostling one another on a beach. The two events are related as
fruits on the same tree, as flowers of the same early spring, as effects of
the same energy, and lights proceeding from the same central sun. The
God who inspired Bezaleel the artist of the tabernacle, also inspired
William Tyndale to give the Bible to the ploughboy and peasant in the
language they could understand and feel; and not less I claim did the
same divine inspiration lead John Smith, Thomas Helwisse, and Leonard
Busher to discover and promulgate the doctrine of the right of the
human soul to freedom from the dictation of the civil magistrate in
matters of religion. The first gave us the Bible; the second won for us
an open road to it; that illumined the mind, this set free the conscience
to follow its illumination; the new version dissipated the gloom and
drove away the night, the new teaching shook and shattered to pieces
the monopoly of a sacerdotal caste, and gave liberty to the soul of man.
The translators in that supreme moment of the liberation of Eng
land, sent out a rendering of the Word of God in language so beautifully
simple, so matchless in its cadences and majestic in its music, that it
has taken its place as one of the foremost factors in our religious de
velopment; acted as a strong bond of union amongst all English-speak
ing peoples, and an inspiration to the service of mankind. On the other
hand, the Pilgrims from Holland, by the same spirit, enriched the ages
by telling out the four supreme lessons they' had learnt in their exile, to
the effect that "(1) In matters of religion there should be absolute lib
erty. (2) The Church of Christ is a company of the faithful. (3) Bap
tism as an initial rite of the Church should be administered only on a
profession of faith, and (4) Every community of believers is autono
mous, — subject only to the leadership of Christ."* Those two mighty
forces were necessary to each other; factors working together for the
same ends, for perfecting the work of the Reformation, breaking up feu
dalism, quickening inquiry, rousing zeal for right and truth, effecting the
exodus of the Church from the Goshen in which it was enslaved, and in
short making our modern world. It is scarcely too much to say that as
without the Bible we should have had no Puritans or Separatists or Pil
grim Fathers, so without the Baptist doctrine that magistrates "must
leave the Christian religion free to every man's conscience because Christ
only is King and Lawgiver of the Church and conscience, ' ' Britain would
still have been a prison for all Baptists, — as it is occasionally now, for
some of them, Rhode Island would not have been founded, and this vast
democratic Republic would have been waiting to see the light.
In this assembly therefore we hail this commemorative year on both
grounds; for our fathers were advocates of freedom because they were
men of the Book. The Bible made them as it has made us. It is our
only creed, as it was theirs. They were nourished on the pure milk of
the Word, as we are still. They found their charter of freedom in
Christ, whose unique figure_ they beheld in its pages, and so have we.
For the statutes of their pilgrimage they turned to Him, and made it
their business to study and expound them, and that this is still our
spiritual instinct and habit is attested by the fact that the two greatest
preachers of the last century were Biblicists and Baptists : for Dr. Hast
ings says that MacLaren's "Exposition of Holy Scripture" is the most
gigantic feat of sermon making accomplished by any single man in mod-
*C£. Principal Gould, "The Tercentenary o£ the Modern Baptist Denomination
The Origins."

Tuesday, June 20.] RECORD OF PROCEEDINGS. 59
ern times, with the exception of Spurgeon 's "Metropolitan Tabernacle
Pulpit." And he adds: "It is noticeable that he also was a Baptist.
What is the secret?" he inquires; and his answer is: "It is simply fidel
ity to the written Word. It is simply the fact that both Spurgeon and
MacLaren were expositors." IV.
Another cord binding us together in an indissoluble spiritual union,
and clothing this Alliance with a true catholicity is our unswerving
maintenance of an exclusively regenerated church-membership. We are
as I have said men of the Book, not of its letter, but of its spirit, and of
the Spirit who inspired the men who wrote it. We hold to the Christ
of history, and of doctrine, but also to Christ in the soul, new light for
the conscience, new energy for the will, a new interpretation of life,
and a new outlook for the future, and we make that spiritual experi
ence the basis of our free sind voluntary association as churches. On
spiritual experience we build ; not on creeds ; but on ' ' conversion, " "a
change of heart," the awakening of the soul to God in Christ; regenera
tion by the Holy Ghost, a conscious possession of the mind and spirit of
Jesus, a will surrendered to God, a life dedicated to His service. We
say with John Smith, that "no part of saving righteousness consists in
outward ceremonies" and inculcate with Paul, "that circumcision is
nothing, and uncireumcision is nothing" but "faith which worketh by
love," "keeping the commandments of God," becoming a "new creation
in Christ ' ' ; that is all in all.
Therefore we preach "soul liberty," and contend against all comers
that the spirit of man has the privilege of direct conscious relation to
God in Christ and through Christ. Nothing may come between the soul
and God. Not the priest, whatever his claims; he will cloud the vision
of Christ, and put a fetter on the soul's freedom; not the theologian;
he may help, if he keeps his true place; but he may check individual
search for truth and emasculate the man ; not even the church, for it may
wrap the spirit in conventions, and tie it up with red tape; not the
State, it will imprison energy and check growth. The soul must be
free. All the Lord's people are potential prophets and liberty is the
vitai breath of prophecy. To every one is given the spirit to do good
with ; and the first law of the spirit is that there must be no questioning
of its fires. Grace is free from first to last, i. e.. God is free in His ad
vent to the soul and His work within, to redeem it, to renew it, to raise
it to the heights of moral energy, and fashion it after his likeness.
Freedom is inherent in the very conception of the spiritual life, and
therefore there must be "ample room and verge enough" within the
territories of the Church for the full expression of an eager, intense, and
sanctified individualism.* „,,..,..,.,.,.,
We know our insistence upon freedom has its. risks : but they may be
*Mr Richard Heath, in the "Contemporary Review," Vol .54 p. 398, speaking
of Continental Baptists three centuries ago, says: 'They held that each man had
within T himself a Divine Teacher who would lead them into all truth and whose
SthPvmust obey, let the cost be what it might." "This I know," said Hans
Denck "in myself certainly to be the truth, therefore, I will, if God will, listen to
what it shall say to me ; him that would take it from me I will not permit The
TYTrir-h brethren prayed: "O God, grant us intrepid prophets, who, without any
Editions invented by man, shall preach thine own Eternal Word." But in this
Word it is Christ Himself, not the letter concerning Him, who rules for "the root
of study andi the mirror of life must, in the first place, be the gospel of Christ.

60 THE BAPTIST WORLD ALLIANCE
avoided; whereas the stagnation and death that follow the enslavement
of the human soul are inevitable. We know our distrust of over-organi
zation, and mortal dread of machinery has deprived us of speedy suc
cesses and blocked rapid advance : but it has given free course to per
sonality and, at last, men are learning that personality is the one thing
needful and that the best made machinery cannot do the work of souls
in which the Spirit of God has free play.
A friend writes to me saying : " It is a very great thing for Baptists
to be joined together to help and encourage those of like faith in the
maintenance of their convictions under the stress of governments and au
thorities which personally I think I should find it very difficult to with
stand, certainly impossible for me if I could not 'endure as seeing Him
who is invisible.' But I hope that the Baptist World Alliance may
never become a 'Catholic' Baptist 'Council,' to dominate the expres
sion of faith and ultimately to follow the other Councils, and establish a
Baptist 'Papacy.' I fear that my reading of the signs of the time is
that authority in all the phases of life is supplanting soul liberty —
whilst it is soul liberty and soul intelligence we all need. " Of all the
churches we have least to fear in that direction.
There is no need for anxiety. The complete autonomy of the separate
church is a creation of grace, and will not suffer. Each society will in
sist on maintaining its independence, but it will more and more exercise
it so as to secure the good of the whole brotherhood, and the solid ad
vance of the kingdom of God. The glorious liberty of the sons of God
will not be impaired. The free man will be free; but he will use his
liberty to further the wider aims of the voluntary association of believ
ers to which he belongs, and for co-operation in the common service of
men. The fact is, the irrepressible human soul, fed on the liberty-giving
word of God, and strengthened with the free grace of God, will and must
assert itself. The personal is the real. The soul is the man; the real
man, and filled and fired^by the Spirit of God it is like radium. It burns
on and on, and still abides. It gives out its light, and remains unex
hausted, insuppressible by hierarchies and oligarchies, and the whole
tribe of oppressors. It may be trusted to assert its rights, that is to say,
the grace of God within the soul, working there by His infinite love will
follow the guidance of His indwelling Spirit into all truth and service,
and discover in subjection to Christ Jesus, the Lord; not only his
fullest liberty, but also an inspiration to the suppression of the self
ish self, and an encouragement to add, along with faith, a noble and
manly character, and to a noble character, knowledge; to knowledge,
self-control : along with self-control, power of endurance, and along with
power of edurance, godliness, and to godliness, brotherly affection ; and to
brotherly affection, love.

In speaking of the work of this Alliance it is important, at the outset,
to recall limitations imposed upon us by our ecumenical character.
From sheer necessity we are not competent to judge one another's local
work with accuracy. We lack sufficient data. We miss the special point
of view. We are too far apart and we have the enormous difficulty of the
"personal equation." Britishers do not know the United States 'and yet
some of them do not hesitate from passing sentence upon the American

Tuesday, June 20.] RECORD OF PROCEEDINGS. 61
churches, stating their problems, and showing how they could be solved,
even though they have only had the opportunity of paying a flying visit
to these climes; and they do it apparently unaware that their verdicts
are no more than thinly disguised assertions of their own prejudices and
presuppositions. Nor can Americans estimate the weight of the social
pressure on Baptists in England, and the enormous resistance we have
to overcome in following the light we see. You do not see the diminished
returns in the till of the village shop, and the persecution in the village
streets consequent upon State patronage and support of one particu
lar church. To know that you must get into touch with our village
churches as I have done for more than fifty years.
Physicians tell us there are no clinical diseases now. They are gone,
or rapidly going. They used to say that diseases were tropical or sub
tropical, and designate certain geographical areas as the homes of chol
era, malaria, sleeping sickness, and yellow fever. Now, it is found that
these diseases are in all latitudes, and that the question is not where
you are; but in what hygienic conditions you are living. No doubt it is
so; and it is some advantage to know that "climate" is only one of the
possible contributory causes of disease, and that the whole set of condi
tions must be dealt with in order to eradicate the disease. So the con
ditions under which principles have to be wrought into the life of the
world differ immensely, and we are bound to take them into account.
In one zone the disciple of Christ is perfectly immune from the microbes
of despotism and intolerance; in another they infest everything he
touches and nearly all that he is. England offers temptations of in
credible strength to avoid our churches, or to leave them if you have be
come attached to them. Our law, for example, penalizes the citizen
seeking to enter into or to rise higher in the ranks of State School Teach
ers, if he is a Baptist. In Hungary our churches cannot own, hold and
administer property except on terms that fetter their free action as
Christian communities. But in our Australian Colonies, and in your free
Commonwealth such difficulties do not occur, or if they do arise, it is in
a most attenuated form.
These and similar facts must of necessity shape the character and de
termine the contents of the advice given with regard to specially local
conditions, and compel us to move on high and broad planes opened out
to us by the historic and universal principles of the gospel of Christ on
which the Alliance is built. These it is our business to maintain in their
integrity and propagate with zeal, generosity, and self-sacrifice; so that
we may carry them, at the earliest possible hour, to their pre-destined
place in the whole religious life of mankind.
(2) Onr all-inclusive work is that of bringing in the kingdom of our
God and of His Christ. That one thing we must do. It is for that we
have been laid hold of by Christ, and called by His grace. We have a
gospel for the world. We begin at the cross, not at the_ baptistery. God
has sent us to preach the gospel, not to baptize men in platoons or in ¦
their unwitting infancy. We have to mediate the truth to men that the
power at the back of all things is the Eternal Father, eager to enter into
a direct and conscious relation with them through His Son Jesus. We
preach Christ and Christ crucified. We stand at the cross, see Jesus in
the awful light of Gethsemane and Calvary, "as the propitiation of our
sins, and not for ours only." "Not for ours only." There is nothing
limited or partial in the love of God. It sweeps the human race within

62 . THE BAPTIST WORLD ALLIANCE.
its embrace. God Himself commends His love towards us, in that whilst
we were yet sinners Christ died for us. ' ' Not for ours only, but for the
sins of the whole world." With one hand on the cross, we reach out with
the other to the circumference of the human race. We are therefore
missionary. We do not keep silence. We cannot. We have to tell all
men of the Father's love and grace; that God was in Christ reconciling
the world unto Himself, not imputing to men their trespasses. Necessity
is laid upon us. We are debtors to all men. Whether we be beside our
selves, it is God, or whether we be sober, it is for the cause of man. For
the love of Christ eonstraineth us, for we judge that He died for all, that
we who live should not live unto ourselves, but unto Him who died for us
and rose again.
It is a source of unfailing joy to us to feel that this our primary work
links us with the holy church throughout the world, relates us to every
believer in Jesus, in any church or in none ; makes us one with the self-
forgetting missionaries of all societies who hazard their lives for the
sake of the gospel of Christ; and yet in our witness on behalf of the
simplicity and purity, fulness and sufficiency of the salvation offered to
men in Christ, we have to repeat and maintain the protest our fathers
started against all the corruptions of Christianity. Everywhere we repu
diate the teaching that entrance into a visible church is either salvation in
itself or a condition of receiving it. If men would only believe it, our
emphatic witness as to the place of baptism is entirely due to our an
tagonism to the notion that sacraments have any saving efficacy, and
that the so-called "developments" of the "germ" of original Christi
anity are at variance with the teaching of the New Testament, contra-
diet Peter and John and Paul, cloud the vision of God, check the free
outflow of the Divine mercy, debase the religious ideal, lower morals,
add to the power of the priests, and derogate from the authority and
glory of the Redeemer of men.*
(3) Everybody knows that this protest involved separation from other
churches at the first, but does it necessitate separation still? and separa
tion at a time when the forces making for ecclesiastical federation and
unity are working with unprecedented strength ?
First, this must not be doubted, that we rejoice in the efforts now
being made on behalf of unity of the followers of Jesus Christ, and
gladly co-operate with these endeavors. We crave it. We pray for it.
We should hold ourselves guilty if we created or upheld any ecclesias
tical division on mere technicalities of the faith or on insignificant de
tails of the practice of .churches. We endeavor to keep the unity of the
Spirit in the bonds of peace.
But with equal frankness we say that a visible, formal, and mechanical
unity has no charm for us whatever. It is not the unity Jesus prayed
for; nor is it the unity that increases spiritual efficiency, augments
righteousness, or advances the Kingdom of God. Nor can we forget that
the welding of the churches together by bands of State gold mostly
leads to slavery and not freedom, to subserviency and not manliness, to

•"The American Commonwealth," Vol. II, p. 773 : The Right Hon. James Bryce,
"The reason why denominations comparatively small in England, have, like the Meth
odists and Baptists, swelled to vast proportions here, is because the social conditions
under which they throve in England were here reproduced on a far larger scale. In
other words, the causes which have given their relative importance and their local dis
tribution to American denominations have been racial and social rather than eccleslas-
.ical."

Tuesday, June 20.] RECORD OF PROCEEDINGS. 63
stagnation and not life. As to the unity of Rome, the unity of an eccle
siastical empire rigidly ordered under one priest as emperor, history has
judged _ it, and condemned it, out and out. We distinctly disavow any
hankering after a world-wide unity of organization on the platform of
that ol the Seven Hills, on the one hand, or that of Moscow on the other,
confident that it would suffocate originality of thought, block boldness
of initiative, quench enthusiasm and fetter souls in what ought to be the
very citadel, and best defence, of freedom. Unity of life, of love, and of
governing ideas and ideals, let us have by all means, but unity of "or
der," of "machinery" or of "creed," is not in keeping with the "unity
in diversity" either of Nature or of Grace.
Besides it avails nothing to make light of the fact that we do not
think as Christendom thinks on the vital elements of Christianity. The
great historic churches are against us : the Roman Catholic, the Eastern
the Anglican, and some other communions; and against us on subjects
that go to the uttermost depths of the soul of the gospel of Christ; and
therefore "Separation" is one of the inevitable conditions of faithful
ness to our experience of the grace of God, to our interpretation of the
claims of Jesus Christ, and to the principles He has given as the ground
and sphere of our collective life. It cannot be helped. We accept the
isolation, and all the penalties it involves.
For it is most unthankful work. It means sacrifice ; it shuts us out of
alliances we would gladly join, and excludes us from circles of rare ex
hilaration and charm, but it is useful as well as necessary. Christianity
owes its continuance amongst men to the insuppressible race of protes
ters. It would have remained in the swaddling bands of Judaism, and
been cradled as a Jewish sect, if the Spirit of God had not pushed Peter
into the protesting line. Nor would it have become in the first century
a universal religion, had not that matchless statesman, the Apostle Paul,
vigorously resisted all the traditional and conventional defenders of the
racial and sectarian religion. "In Tertullian's century there seemed
some prospect that every characteristic feature of the gospel would be
so 're-stated' as to leave the gospel entirely indistinguishable from any
other eclectic system of the moment." But Tertullian would have none
of it. His protest was strong and clear. "Let them look to it," he
said, "who have produced a Stoic and Platonic and dialectic Christianity.
We need no curiosity who have Jesus Christ; no inquiry who have the
gospel"* The Lollards were protestants. John Huss, and John Wyc
liffe, could only save the gospel by exposing the falsehoods under which
it was buried. Luther burning the Pope's bull, which was the chief ex
pression of the current Christianity, is a dramatic demonstration of the
way he made room for the saving truths of the Reformation. Robert
Browne left the church, and "without tarrying for any" gave an impact
to the reforming movement which it never lost. Bishop Hall wrote to
Robinson, the Pilgrim Father: "There is no remedy. You must go for
ward to Anabaptism, or eome back to us .... He (and the Bishop
is speaking of our John Smith), tells you true; your station is unsafe."
It was unsafe, and so they left it in order to give security to the truth of
the gospel of God. Hitherto it has been the only way of keeping the soul
of Christianity alive. There is no other effective method. Puritanism
endeavored to dispense with it. Separation seemed harsh and hard. _ It
wore the garb of self-assertion. It exposed to censure. It looked like
*"The Conflict of Religions in the Early Roman Empire," by T. R. Glover, p. 338.

64 THE BAPTIST WORLD ALLIANCE.
schism; but it was the only way to escape a creeping paralysis followed
by death. The Evangelicals in the Anglican Church tried it. Hating
Rome and battling against it, they remained in the Protestant Church
under the terms of the compromise effected between Rome and Geneva
in the days of Queen Elizabeth. They were Protestants, and wished the
church to be Protestant in reality as well as in name. They saw the truth
of Bagehot's declaration that "the articles of the Church of England
were less a compromise than an equivocation  A formula on
which two parties could unite and go their separate ways under an ap
pearance of unity"; but they believed they could purify the Church of
England by staying in it; but the result after 300 years is that the Ro
man elements are more definitely paramount than at any time since the
reign of Queen Mary. The Separatists felt they could do little or noth
ing from within, and therefore they came out, and followed the churches
of the New Testament as the model of the new society they created.
Wakeman, in his "History of Religion in England," uses this significant
expression as to the origin of the Free Churches: "When men became
really instead of decorously religious, they broke away from the estab
lished order and sought the realization of their deeper faith in the or
ganization of a more primitive type." It was separation for the sake
of life and usefulness.
Hence, for generations to eome, eager as we are for the unity of all
believers in Christ, and resolved to remove wherever we can the grounds
and causes of division, yet necessity is laid upon us "to go forward to
Anabaptism" as Bishop Hall said, and not to go back to any other
church. We have to lift up our voice against that capital error of Chris
tendom, that source of immeasurable damage to the gospel and to souls,
the magical interpretation of baptism and the Lord's Supper, the treat
ment of the baptism of the babe as obedience to the will of the Lord
Jesus, as expressed in the New Testament and as a way of salvation.
We must stand aloof from it. We can have no part or lot in it. In a
word, we must be in a position to give a full, clear, unconfused witness to
the cardinal principles of our faith and life.
(4) Again, we have not only to contend earnestly for the faith once for
all delivered to the saints, and forming the old gospel and for the pure
gospel, stripped free of the accretions of the ages; but if we are to be
true to the earliest Christianity of all, and to the spirit and work of the
creators of our Modern Baptist denomination, we must also advocate and
work for the Social Gospel.
The Acts of the Apostles give evidence of the arrival of a new
social ideal and impulse in the Christianity of Christ. That is
admitted. Nor is it to be questioned that as early as 1527, the
Anabaptists were promulgating their revolutionary ideas, demanding lib
erty for all men in matters of religion, applying the law of Christ to
every relation of life, and specially to the ordering of the affairs of
States. Strong as they were as individualists, they were by the force
of the same principles, collectivists or socialists, and socialists in a hurry
being nearly three centuries before their time ; and therefore they had to
suffer accordingly. It was natural, if premature and unexpected, for
Baptist ideas carry us with tremendous momentum to the side of the
"common man," as 'a son of God, as our brother, of value in himself
incomputable and of possibilities measureless; with rights that must be
defended for the sake of duties that must be done; possessed of claims

Tuesday, June 20.] RECORD OF PROCEEDINGS. 65
on the collective resources and activities of society that must be con
ceded for the sake of the brotherhood of man and the Kingdom of God.
"Liberty, equality, and fraternity" were in the heart of the Baptist
faith. The deliverance of the poor out of the hand of the evil-doers be
comes a primary duty when you once really accept Christ's estimate
of the worth of man. Poverty must be dealt with in its causes. Charity
must not be accepted as a substitute for Justice. Justice must limit the
range of charity, and leave no room for it that justice ought to fill. So
cial misery must be extinguished; unjust laws must be repealed. The
men who have been "flattened out" by the long tramp of misery, must
be rescued, healed, strengthened and set on their own feet. Whoever
touches these social problems with a timorous hand, we assuredly must
grip them firmly and courageously and persistently, and attempt their
solution or be traitors to that word of the Lord by which we live.
We are held by the most sacred bonds to seek the fullest realization of
universal brotherhood. To us war is a crime, and the promotion of inter
national peace one of our foremost duties. The duel of nations must
disappear in this century as the duel of individuals in the English-speak
ing countries, disappeared in the nineteenth. No doubt there are dis
couraging and reactionary appearances, but we must feed the deep and
hidden currents of the world's life so steadily setting towards peace. In
the increasing complexity of modern life we have to fight against all the
encroachments of might on the rights of the weak, against commercial
and social, military and ecclesiastical systems linked together for the
defence of wrong. We must break them up, and prepare them for the>
fire in which all that injures man, God's child, and stands in the way of
his redemption and total regeneration, shall be consumed.
Man must be free to work out his own salvation, to realize himself,
and to enthrone God in Christ, in the whole life of mankind.
VI.
And now standing upon this eminence, let us ask what is the outlook
for the Baptist people all over the earth ? What is the position likely to
be assigned to us in leading and shaping the religious life of mankind ?
To answer that question we need ask first, towards what sea are the
deeper currents of thought and action in modern civilization setting?
What is the "stream of tendency" amongst the progressive peoples?
Is it with our principles or against them?
The reply "is unequivocal and complete.
(1) Protestantism is to the fore. The races leading the life of the
world are either distinctively Protestant, as in Britain and the United
States or they are effectively using Protestant ideas as weapons against
Roman Catholicism as in France and Spain. "The Dissidence of Dis
sent ' ' holds the field, if not in form, in fact. Modernism is sapping Rome
in its strongholds, as in Italy and Austria. Those who know Romanism
most intimately are ashamed of its morals, rebel against its tyranny of
the intellect, are indignant with its interdict upon united social service,
and resent its treatment of leaders in science, philosophy, and religion.
In Germany and in England and in some of our colonies, gigantic ef
forts are being made to capture the Teuton and the Saxon, but the suc
cesses they have secured are, neither in character nor number, such as to
invalidate the conclusion that Protestantism is one of the chief factors
moulding the coming generations of men.

66 TBE BAPTIST WORLD ALLIANCE.
(2) The leaven of teaching concerning the intervention of the magis
trate in religious affairs cast by John Smith and Roger Williams into
the three measures of human meal in Holland and England and America,
has been doing its work. The United States has established forever
the doctrine of the neutrality of the State towards all Christian societies.
France has cut the concordat in twain, and State and Church are free of
each other. Portugal is doing the same this year. Welsh Disestablish
ment is at the doors. And though England, as usual, lags behind, yet
both within and without the Anglican Church the conviction that separa
tion is just, gains strength, and all that is wanted is the opportunity to
translate the conviction into legislative deed.
(3) In like manner the reflective forces of the age make against an
exclusive and aggressive priestism. Indeed, it has received its sentence
of death, and is only waiting for the executioner. It has to go. A pro
fessor trained in the higher ranges of the Anglican Church says: "A re
vival of any form of sacerdotal Christianity would be an appalling ca
lamity to the human race. " * In the nature of things that revival cannot
come. Never was the proportion of thinking men so large as now. Per
sonality becomes more and more every day, and officialism less and less.
Material and sensuous as the age is in many of its aspects, yet character
was never more highly appreciated or told for more that it does at the
present time.
(4) Nor can prelacy stand against the divine right of the democracy.
Although the cry of ' ' Increase the Episcopate ' ' is heard, yet the Bishops
themselves admit that they must give the laity some share in the admin
istration of the affairs of prelatieal churches. The people cannot be ex
cluded from churches or from nations. Their day has dawned ; and it will
go on to its full noon. Not churches, nor parties, not nations merely,
but the people are the legatees of the future ; the inheritance is theirs.
Long have they been kept out of it ; but every year witnesses their grow
ing consciousness of power and their increased determination to use it.
Washington and Jefferson, Hamilton and Knox, Franklin and Madison,
and the men who framed your Constitution in this city uttered with
something of lyric passion this great message, and fixed it forever in the
Charter of Independence. France thrilled the world with its deeds in
the people's name, and sealed with the blood of many of her sons and
•daughters the people's cause. Walt Whitman, rapt into ecstacy with
the vision of the advancing people, sings :
"I will make Divine magnetic land,
With the love of comrades,
With the life-long love of comrades."
And then again he asks:
"What whispers are these, 0 lands, running ahead of you, passing under
the seas?
Are all nations communing? Is there going to be but one heart to the
globe?"
Yonder in Russia, Tolstoy is seized by the spirit of universal comrade-

•Lectures and Essays, by Professor W. K. Clifford, Vol. I, p. 251.

Tuesday, June 20.] RECORD OF PROCEEDINGS. 67
ship in the cause of peace and purity, of righteousness and charity, and
tells men in many a volume of quickening thought, expressed in strong
and lucid speech that the kingdom of God is come nigh unto them. Nay,
can you believe it ; even the British House of Lords has discovered that
it is an irritating anachronism, a gilded stumbling-stone in the way of
progress, and the sooner it moves out of the way the better. This is the
reign of the people. The issue is inevitable. They are one. They know
it ; and they will act as one. Instead of fighting one another, they will
make common cause with each other, and rule the world in righteousness
and peace.
(5) But the most outstanding characteristic of our time is the amaz
ing dominance of the idea of social service. The age is permeated with
the obligation of brotherhood, the duty of self-sacrificing ministry, to the
more needy members of the Commonwealth. We cannot escape it. So
cial problems are supreme. "The condition of the people" question is
everywhere surging to the front. Housing and health, temperance and
purity, drill for the body, education for the mind; these and kindred
phases of life are never out of sight. The churches have broadened out so
as to embrace them. Institutions, clubs, spring up in towns and villages
to deal with them. Governments have done with laissez faire, and are
taking them up. The British Legislature points the way with its old
age pensions, and its charter for the industrial classes. As a doctor it is
fighting disease. As a nurse it is watching over the invalid. As an in
surance agent it is arranging help for those who are out of work; and
doing it all, we cannot forget, through a political leader of splendid
genius and captivating simplicity, who has been trained from childhood
in Baptist ideas, who is now an active member of a Baptist church, and
whether he knows it or not, is absorbed in applying the doctrines of the
Anabaptist of the sixteenth century to the needs of the men of our own
day. From him has come this Great Charter of the Industrial Classes;
a charter conferring untold good at once, and also foretelling the arrival
of a new era in the commercial, industrial, and social condition and ac
tivities of the whole world.
(6) And all this movement is intensely moral. The illuminated and
energized conscience is in it. It is ennobled by a high ethic. The Spirit
has "convinced the world of sin and righteousness and judgment"; and
in the strength of that conviction, a concerted and comprehensive attack
is being made by churches and States, by individuals and societies on the
strongholds of injustice and misery, and a long stride _ is taken to that
one far-off divine event towards which the whole creation moves.
VII.
Need I trace the parallel between those manifest tendencies of this
New Century and the principles which our fathers set forth and which
we maintain? Is it not obvious that the ideas and aims are ours, and that
whatever becomes of us as churches, this, at least, is_ certain, that those
ideas of ours are working mightily as the formative factors of the
future? "The sum of all progress," says Hegel, "is freedom." On freedom
we are built, for freedom we fight; and towards freedom the race is
everywhere moving. .
Man is able to enunciate his own law, and to follow it. He is made
to govern himself. In a world of increasing complexity and marvelous

68 THE BAPTIST WORLD ALLIANCE.
inter-play of vital and social forces, he is slowly acquiring self-govern
ment. Our churches are autonomous, and have proved themselves useful
schools in the mastery of the art of self-rule.
The individual enters society, and is made by it ; social responsibility
educates him; social service purifies and expands him. The more com
plete his free and equal participation in the social organism, the richer
his life, and the more valuable his gifts to the world. Our fellowships
offer such aids. Monopolies are excluded. Caste is forbidden. Work
for others is obligatory and inspired.
But though the parallel in those and other respects is so significant,
we cannot forget that there are immense ecclesiastical organizations oc
cupying vast fields enrolling multitudes of members, repudiating us and
claiming an exclusive right to preach the way of salvation, and to direct
the religious life of men.
Islam, for example, has a brilliant history; controls wide regions, at
tracts millions of adherents, and is once more fired with missionary zeal.
Its activity is ceaseless, and its hope of conquest bright; but it must be
affected by the rise of the Young Turks with their antagonism to clerical
ism, hatred of intolerance, sympathy with justice and equality, and bold
avowal that women have souls as well as men. One of two things must
follow; either the leavening of Mohammedanism with Christian ideas or
its gradual dissolution under the powerful solvent of the current prin
ciples of modern life.
It is the same with Roman Catholicism. It asserts the right to an
exclusive dominion over the minds and wills of men, boasts of its uni
versality and has the allegiance of hundreds of millions of be
lievers. But Dr. Cobb says: "It is quite impossible to think of the
Roman Catholic Church possessing any determining voice in the religion
of the future — unless she herself is first reconstructed so as to bring her
on to the line of modern progress; and then she would be no longer the
Roman Catholic Church, but something entirely different. ' ' *
The same thing, with even more reason, may be said concerning the
Holy Orthodox Church of Russia.
Then we are left to the Protestant churches in their several denomina
tions. Of the Anglican Church, Dr. Cobb, who is himself a member of
that Church, affirms: "It is the living voice we ask to be allowed to hear.
It is the dead hand which we feel oppressive  The Free
Churches have a living voice  The Church of England alone
among the churches of the West has none. ' ' § Without endorsing that
verdict, we may say it is perfectly true that all Christian churches have
some truth, and live and serve by the truth they hold, and the truth that
really holds them ; and by the quality and quantity of the service they are
rendering to humanity: but it is clear (1) that it is the genuine Chris
tianity that is in all the churches that will give the determining word
and influence, (2) that Protestantism, specially in the Free Churches,
admittedly contains and embodies more of the primitive gospel than the
Roman and Greek churches, and (3) that our Baptist churches are by
the principles they avow and the ideas they hold charged with a respon
sibility second to none for inspiring, directing and shaping the religion
of the future.
For in addition to our ruling ideas we have a freedom as to verbal
•Hibbert Journal, 1911, p. 585.
§Ibid, p. 597.

Tuesday, June 20.] RECORD OF PROCEEDINGS.

69

are so 1m-

forms of belief and of organized collective life, though we „  ,,,,
movably fixed as to principles, that leaves us wholly at liberty to adapt
ourselves to _ the teaching of experience, and the changing needs of socie
ties as continuously living organisms can and must. Biblical criticism
does not disturb us, for we do not rest on it, but on personal experience
of the grace of Christ. Modes of political government do not affect us ; we
can accept any, but we fare best under the most democratic ; and as a
matter of conviction we can only be kept out of politics by the absence
of injustice, of interference with conscience, of favoritism, and of neg
lect of the weak and the poor. Collisions with the people cannot occur,
for we are of the people, and one with them in their popular ideals and
democratic aims. I do not say that Baptists are necessary for the full
development and final triumph of these principles. We are not. ' ' There
is no man, nor any body of men necessary for anything, not even the
Prince of Denmark to Hamlet." But I do declare with my whole soul
that these principles are necessary to the strength and purity, the ful
ness and harmony of the religious life of men; and I am sure that the
church that can give the most Hying, fresh, and powerful embodiment of
them will find itself summoned of God to guide the races of men through
the jungle of this life into the blissful Canaan God has prepared for
those that love Him. It needs the best men and the best churches to
carry the best cause to victory; the men and the churches of the finest
manhood, of the tenderest sympathy, and most self -forgetting love; men
and churches who will have no purpose but such as can be entirely sub
ordinated to the glory of God our Redeemer; churches that eome nearer
to that divine ideal of which we have so many brilliant glimpses in the
New Testament; churches with a full spiritual life, a large ministry — a
brotherly spirit, and a broad sweep of service; churches meeting the
needs of the whole life of man with a whole gospel; churches that hold
that the soul to be saved is the self, all the self, and in all its relations ;
that we are ourselves "social settlements," communities of brothers and
sisters of Jesus, willing to go into an uninteresting obscurity for the sake
of men lost in the dark regions of Slumdom, or to ascend into the high
est realms of culture for the sake of spiritualizing the entire life through
the intellect.
Two duties then are before us, one is to keep the stock of human
thought enriched by the ideas and principles of the gospel of Christ, and
the other is to add to the stock of human energy engaged in the saving
of men. Paul's incredible labor was as necessary to his missionary suc
cesses as the revelation which came to him, not by man nor from man,
but from God. "Send them an enthusiast," said Dr. Price when the
first Lord Lansdowne asked what he should do to reform the profligates
of Calne. ' ' Send them an enthusiaist. ' ' Men with sloppy ignorance and
sleepless energy often achieve more than individuals crammed with li
braries of knowledge but void of fire and passion. The best constructed
engine stands still until the steam is up. The apprehension of our capital
ideas will avail nothing unless we are ready to hazard our strength, our
money, our efforts for the salvation of men. The harvest truly is great,
but the laborers are few. It is work that is needed. "Come over and
help us" is the cry sounding in our ears from all parts of the world and
specially from Southeastern Europe. Churches of our faith and order
have sprung into existence in Hungary and Austria, Moravia and
Bulgaria, Bohemia and Bosnia, and the Russian Empire. Thousands

70 THE BAPTIST WORLD ALLIANCE.
upon thousands have been added to the Lord. They are persecuted, but
they take joyfully the spoiling of their gods, and with dauntless cour
age spread the fire of their evangelism far and near. They need our help.
They call upon us for sympathy and guidance in the training of their
eager pastors and evangelists, colporteurs and missionaries. They wait
our response. It must be prompt, practical, and sufficient. It must be
made now.
Let us then humbly accept our responsibility for leadership of the re
ligion of the future and go forward to our place. Pioneers never get
the best pay, but they do the best work; the work that lasts and comes
out of the fire because it is not inflammable wood but gold that melted in
the flames is coined afresh, and sent out again into the currency of the
ages. Do not wait for others! Do that which costs. Wait for others,
and you will never start. Tarry till Baptists are socially popular, and
ostracism ceases, and the persecutor disappears and you will do nothing.
Keep out of the firing line with your principles, and nobody will know
that you have them. The bewitched forest heard the lies told by the evil
spirit and the first tree that broke into blossom in the spring would
be withered and destroyed, and each tree, fearing the threatened doom
waited for the other to begin, and so the whole forest remained dark
and dead for a thousand years. Away with fear. Be ready to endure the
cross and despise shame. Rise to the courage of your best moments.
Push your convictions into deeds. Scorn bribes. Stand true. Be faith
ful to Christ and His holy gospel, and so help to lead the whole world
into the light and glory of His redeeming love.
At the close of the address the audience broke into prolonged ap
plause and cheers. Some one started the singing of "Blest be the Tie
that Binds," which was taken up enthusiastically and followed by three
cheers for Dr. Clifford.
Hymn, "Faith of Our Fathers."
Dr. Prestridge: I have not mistaken the spirit of this body nor of
American Baptists and of other Baptists. Some of us know — all of us
know — that Dr. Clifford is growing old in years. This is the first time
we have had an opportunity to crown him. God only knows whether
we will have another time. We must have an expression of what we
feel for him and for this great deliverance, and we have asked Hon.
Joshua Levering — no man is better known in the North or South — to ex
press our feelings for us.
Hon. Joshua Levering: No man could stand here and speak after
such an address except out of a full heart, and he could hardly find
words to express himself. We have all stood on mountain tops, we
have heard great addresses, we have been stirred at times by great emo
tion, but I appeal to you brethren, as those who love the Lord Christ
and love his word and believe that we hold it in sincerity and in truth
has there ever been a time when we were on such a mountain top as we
have been on here to-day? (Applause.) We sometimes try to foretell
the future and look into the acts of Providence, but we quite well un-

Tuesday, June 20.] RECORD OF PROCEEDINGS. 71
derstand now why God our Father has spared the life of our brother,
why he has given him his fire of energy and of intellect and has en
abled him to come across the waters to give a message of truth which
will last while time lasts I believe. My honored and beloved brother, I
thank God for your presence, and I believe I express the sentiment of
every one of us, and not only of every one of us but of the millions of
Baptists over our great land as they shall hear of this meeting and as
they shall read of your utterance and shall say Amen to every word that
you said, when I say, God bless you and spare your life for many years,
and may you be a beacon light to your own land and lead them out of
whatever darkness still environs them into the light and liberty of the
gospel of Christ.
Dear brethren, what are you going to do with it? Are you going
home to say we had a wonderful time? Now there are these copies
printed; they are not for circulation only; that is one thing, but it is
easy for us to put them into our pockets and throw them into the
drawers of our desks. They are for use. Oh, you preachers, forget your
own sermons and go to your people and read it. Take Dr. Strong's
address also, and make those two your thought, and your teaching to
your people, until they shall become saturated with some of these great,
these uplifting truths, fundamentals, which it has been our privilege
to listen to. Say together once more, We rise and pay honor and re
spect and lay a crown upon our beloved brother's head.
, Audience rises and sings "Blest be the Tie that Binds."
De. Clifford: My Dear Friends: I am deeply indebted for the way in
which you have responded to the words just now uttered from this plat
form, concerning my address and concerning myself. I thank God it is
my Heavenly Father through Jesus Christ who has broughtme to this
day. He saved me as a lad, for it is sixty years ago last Friday since
I was baptized into the name of the Father and of the Son and of the
Holy Ghost, and through all these sixty years he has been not only my
Saviour but my leader, and my one supreme desire has been to subor
dinate everything in me and through me to his honor and to ms glory,
and therefore all the words you have said about me I give to him.
("Amen ") I do not think I am going to die yet; (laughter and ap
plause) ; I often take encouragement from the fact that my grandmo her
Led to ninety-nine and a half, and she was as stout as I am, ( aughter)
and I don't see what is the good of coming after your grandmother as I
said to a friend, if you don't do better than your grandmother So I
shall stifl hope to come to these States again. Six years ago I though
ha was impossible but when I was elected to this position I had tc .put
it into my Ingram, and though I dreaded the great and wide sea where
in T« rhinS Seeping innumerable and whereon there are exploits phy-
TicTSLzZoZ^ ^ individuals like myself, that fill them
sical, expioiib ^ y tvonp-h I dreaded it I have come across it, and I
SS W " £ ^SS, S «*. - the Christ „h« I .ov«

72 THE BAPTIST WORLD ALLIANCE.
an exceeding great reward. God bless you, my dear friends, and return
into your own souls abundantly all the good you have striven to do
to me.
The audience joined in singing, "There is a Land that is Fairer than
Day." On motion of Dr. Prestridge the following were appointed a commit
tee to draw up a resolution of congratulation to the King and Queen of
England on the occasion of their Coronation. (See page xvi.)
Rev. Claus Peters, of Germany, then delivered the following address:

THE SUFFICIENCY OF THE GOSPEL FOR THE SALVATION
OF THE INDIVIDUAL.
By Rev. CLAUS PETERS, Hamburg, Germany.
Our subject is a genuine biblical one. It covers the word of Paul in
the Epistle to the Romans (1: 16) : The gospel "is the power of God
unto salvation to every one that believeth, to the Jew and also to the
Greek." Paul was a man of the gospel, the principles of which he ex
plains with marvelous force of thinking in his epistles. With the gospel
in his hand he conquered the world, and he saw its effects not only in
the popular preaching but also in pastoral care. He proclaimed as the
sum of his experience that the gospel is a divine power to save men
from moral corruption. It is the power of a sublime person, therefore
it does not work in a magical manner as the sacraments of some great
churches are supposed to do.
In the first place we ask:
I. What is the gospel which Jesus and his disciples preached with
great power and simplicity?
The gospel is not a dogmatical book, written by learned men contain
ing ideas of the New Testament and philosophical views of the Greeks,
which we have to believe as the priests must believe in the dogmas of
the Roman Catholic Church.
The gospel is much simpler. What is the gospel? Liberal theolo
gians tell us it consists of the thoughts which Jesus and His disciples
preached with great force and success. To these belong especially the
fatherhood of God and the advent of the kingdom of God. They assert
that the gospel has been chiefly a message to the poor and the wretched,
to whom Jesus announced a glorious deliverance from all religious and
social evils. To proclaim the gospel to-day it is only necessary to repeat
these thoughts.
And yet the gospel is much more than that. This Paul and his con
temporaries understood, as we know by their mission-preaching and the
Epistles of the New Testament. They believed the gospel to be tidings
of deliverance from the last judgment. It was to them the final redemp
tion from the terrors of sin and the removing of the believers to the
heavenly kingdom (2 Peter 1: 11). Therefore, Paul calls the gospel
"logos soterias," "word of deliverance." In other passages of the
New Testament it is simply called "word of God" (2 Cor. 2 : 17; 1 Thess.

Tuesday, June 20.] RECORD OF PROCEEDINGS. 73
2: 13; 2 Thess. 3: 1) i. e., a statement by God in reference to the salva
tion oi lost humanity.
' The renowned Professor Adolf Harnack in Berlin is known to have
asserted that Jesus Himself does not belong to the gospel. This asser
tion is not correct in relation to the New Testament. It proves for this
reason, how necessary it is to be spiritually independent of the most
celebrated theologians. An independent thinker who is a Christian with
all his heart will certainly come to the conviction that Jesus Christ
stands m the center of the gospel. Without Him there is n,o gospel and
no redemption. In reference to this fact we can understand the saying
of St. Paul: 'For I determined not to know anything among you, save
Jesus Christ and Him crucified" (1 Cor. 2:2).
This our conviction is very valuable in the theological struggles of
our time. It may become, when we express it in words, a kind of con
fession of faith, which defines our position in respect to the liberal the
ology. Some people thought that men of greater scientific endorsement
might easily be borne away by the waves of theological liberalism. But
this fear is unnecessary as long as their position in regard to Christ is
the right one. And it may very well be the right one, even if they take
a critical position in reference to many dogmas of the church, which are
partly known to have developed under the influence of the Greek phil
osophy and the scholastieal theology of the Middle Ages. This is a good
Baptistic view, for it agrees with our opposition to some teachings of the
church, for example, the doctrine respecting the sacraments. If our rela
tion to Christ is correct, then there are sharp boundary lines between
liberal and orthodox theology. Liberal theologians will follow Harnack,
but orthodox ones follow Paul and testify that Christ remains in the
center of the gospel. The experience of the living Lord and the knowl
edge of great historical facts in the life of Christ hold them in this posi
tion, even if they are surrounded by the waves of theological doubt. The
New Testament agrees with them. For Jesus preached the gospel not
without his person. Because He broke the power of the devil, He con
cluded the kingdom of God had come (Matt. 12: 28). Thus there is no
kingdom of God and no gospel without His person. He expresses the
same truth by His claim to be the Messiah, who was destined to bring
the kingdom of God. Also the apostles confess in their writings and in
their mission-preaching Jesus to be the contents of the gospel. All
their thoughts concentrate about the person of Jesus Christ, whom they
all recognize as "the Lord from heaven." In such a degree Jesus is to
them the center of the gospel that the faithful witnesses of truth in
Antioch are said to have preached "the gospel of the Lord Jesus" (Acts
11: 20).
Thus we can conclude: the gospel is the glad tidings of a living Sa
viour, who delivers sinners from guilt and corruption. In this way Paul
understood the gospel, for he confessed when the shadows of night fell
upon the lonesome man: "This is a faithful saying and worthy of all
acceptation that Christ Jesus came into the world to save sinners, of
whom I am chief" (1 Tim. 1: 15).
But if the gospel is the message of a living Saviour, who is Lord of
all worlds and who cleared by His atoning blood the way for communion
with God, then we can also say: the gospel is the message regarding
facts about salvation, connected indissolubly with the person of Jesus
Christ.

74 THE BAPTIST WORLD ALLIANCE.
Respecting these expositions which agree with the Scriptures I shall
now mention some truths, which are without doubt part of our creed :
1. There is no gospel without Jesus Christ.
This principle too is a sharp boundary-line between liberal and ortho
dox theology. People who reckon the deity of Christ to the gospel can
not be liberal.
Moreover, it is very remarkable that the most radical theologians of
our time confirm the belief of the apostolical Christians in the godhead
of our Saviour. The late Professor Paul Wrede in Breslau came to the
candid confession that "our Mark does not give the so-called historical
Christ, that it (the gospel of Mark) too is infected by the phantom-like
Godman, whom the Paulinian mission-preaching announces." The pro
fessor concedes thus that our Gospels and Paul speak of the Godman
Jesus Christ. As we consider the Gospels trustworthy historical docu
ments, therefore we believe in the deity of Christ. It belongs to the rock
of salvation on which we stand. With this creed our denomination has
gained the most glorious victories; therefore we must not surrender it,
if we are not inclined to renounce our existence.
2. The gospel is eternal (Rev. 14: 6), and therefore unchangeable. In
a limited sense there may be a kind of evolution of religion but there
will never be a development of the gospel. For the gospel deals with
the great facts of salvation, which once for all God sunk as historical
events into the soil of humanity. But these facts are as unchangeable
as the rocks in the mountains. That Baptists must never forget in a
time which strongly influences ourselves by its strong theological life.
Back to the simple gospel of Jesus and His disciples ! That must be the
watchword in the theological struggles of the present time. This gos
pel of Jesus will be to us a solid wall against the scepticism which leads
even to the denial of the historical Christ.
The gospel is the glad message about the facts of salvation, which are
connected indissolubly with the historical person of Jesus Christ.
II. This glorious gospel is sufficient for the salvation of the indi
vidual. That is the assertion of our subject, this also the Scriptures teach.
Why is this the case? Paul says, because it comes from God ("gospel of
God" 1 Thess. 2:2) and thence it is a "power of God" to save men.
The gospel is the mightiest spiritual power which ever worked amongst
the nations. Paul saw this in a limited way, but we see much more of
its effects from the watch-tower of the twentieth century. For this rea
son we need not fear that the gospel grows old in a world rich in the
wonders of modern culture. That will never happen. So long as there
are people religiously disposed, the gospel will maintain its influence.
This fact cannot be changed by the power of modern unbelief, which
denies every religion.
The gospel is sufficient for the salvation of sinners. Why?
1. Because it is a power of God, which works strongly on tlie soul-
life of the individuals. This takes place in accordance with the psycho
logical laws. By this influence the ethical forces are set free, which
lie dormant in fallen men. The Acts tells us of the effects of the gos
pel upon our hearts. When, for example, Peter preached in the house
of Cornelius the heathen present were so deeply moved that they praised
God with new tongues for the salvation in Christ (Acts 10: 46). Even
the most modest Baptist preacher is able to tell of similar effects of the

Tuesday, June 20.] RECORD OF PROCEEDINGS. 75
gospel. In the demeanor of the auditors* we recognized its spiritual
power, which conquered their hearts.
The gospel strongly influences the soul-life of men. This influence ex
tends to the most different conditions of mind. It influences with the
same power a man like Paul, who was totally ruled by Pharisaical self-
righteousness, and also Luther, who— a poor scared lad— suffered deeply
by the claims of the divine law and the Roman Catholic Church. Bun
yan was a man in whom the world and religion wrestled for dominion.
The gospel at last secured the victory of religious feeling over worldly
sentiment. What these men became for their contemporaries and what
blessings they received for themselves, they are indebted for to the gos
pel. Oh, that the modern world were opened to the influences of the
gospel! If that were the case, I believe, we should soon live in the cir
cumstances of the millennium. Through this influence upon the hearts of
men the gospel brings sinners to the reception of salvation. Already our
Lord and His disciples experienced that the simple preaching of the
gospel effectuated "repentance" (change of mind). In the Acts we
read (11: 18) that through the gospel "to the Gentiles, was granted re
pentance unto life."
Also the faith is the fruit of the gospel. When in Antioch simple
children of God proclaimed the divine word, "the hand of the Lord was
with them and a great number believed and turned to the Lord" (Acts
11: 21). The gospel wakens belief by creating a disposition to believe,
by which man is able to receive Christ and His salvation. Therefore,
Paul writes : "So then faith cometh by hearing and hearing by the
word of God ' ' (Rom. 10 : 17) . The simple preaching disposes men to
belief, and induces them to be willing to receive salvation. For this rea
son Paul by many experiences can say : the gospel saves.
2. The gospel is sufficient to save humanity, since it creates new
men. This is the meaning of the following words: "Born again, not of
corruptible seed, but of incorruptible, by the word of God, which liveth
and abideth forever, ' ' and ' ' of his own will he begat us with the word of
truth" (1 Peter 1: 23; James 1: 18).
This result, the creation of a new man, is caused by the influence of
the gospel upon the human heart, which clears the way for the influence
of the Almighty upon the hearts of men.
The gospel creates new men, who are in the right position towards
God. On the basis of the facts of salvation it leads to the holy com
munion with God. From that time we live in the blessed fulfilment of
our duties to God. Besides this the glad tidings bring us into correct
relationship to our fellow-men. While we were in earlier times gov
erned by great selfishness, we now being children of God perform the
works of merciful love to our neighbors. We sympathize with every
movement for common welfare. We are happy when absolutism is over
thrown and righteousness is enthroned ana nations live in peace. Who
ever is touched by the spirit of _ the gospel must be a friend of peace,
and he will abhor a warlike spirit.
By the gospel we gain also the right position towards the temporal
goods to which we also reckon our spiritual endowment. _ We do not over
estimate them, for the genuine success of human_ life is not dependent
on the circumstances which surround us in our daily life and which lose
their value in death. But neither do we under-rate them, because we

76 THE BAPTIST WORLD ALLIANCE.
use them as faithful stewards of our Lord for the building up of the
kingdom. Therefore we assert: the gospel creates new men, for it changes our
position to God, to our fellow-men and to earthly things. It grants us
freedom in ethical matters, so that we can live as happy children of our
Father in heaven.
By these effects it surpasses all other non-Christian religions, which
cannot deliver from the pernicious ban of this world and which for this
reason do not satisfy the longing of the human heart. In spite of its
spiritual power Buddhism, for example, has not brought about the new
birth of the Indian people, for which now the gospel works with great
success. 3. Further, the gospel is sufficient for the salvation of mankind, be
cause it breaks the power of sin. Paul, the great missionary, has experi
enced this. Therefore, Christianity is the great religion of redemption,
which cannot be compared with any pagan religion of which none save
from the ban of sin. Therefore it is henceforth our duty to send mis
sionaries to heathen countries, to preach the gospel.
We Baptists believe in the dreadfulness of sin. Sin is not only a devi
ation from the right way, but also rebellion against God, for, it is ac
cording to the Scriptures "anomia" — lawlessness, transgression of
the divine law. We shall weaken our spiritual strength, if we do
not, like our ancestors, emphasize the destroying power of sin and the
responsibility for our own guilt. The danger to neglect this is very
near in our time. But to-day we will resolve to preach with greater force
the dear old gospel, because it saves from the bondage of sin. Paul, the
man with a strong moral feeling, who in spite of this was fettered by the
chains of sin, describes to us not only the hopeless battle of men against
sin, but also their deliverance from the power of sin by the glorious
gospel of Jesus Christ. He himself attests how he came from the dark
depths of sin and guilt to the liberty of the children of God. The
power of sin is broken in the life of men in such a degree that the
apostle exhorts the Romans not to allow sin to reign in their mortal
bodies. This is sanctification, which consists in separation from sin.
Paul believes in a sanctification through the gospel or through the liv
ing Christ who stands in the center of the gospel. For this reason he
announces to the Corinthians, amongst whom much unholy conduct ex
isted: "Jesus Christ is made unto us righteousness and sanctification"
(1 Cor. 1: 30). Thus we may say: the gospel awakens and strengthens
in believers the ethical forces, leads to victory over sin and to the estab
lishment of a holy character, by which they will resemble Jesus Christ.
That is the life of the Christians in holiness which we will gladly preach
a glorious redemption by Christ.
4. Finally the gospel suffices for the salvation of men, because it
delivers from the eternal consequences of sin. So Jesus has taught. He
directs Nicodemus to his own person, whom he describes as a gift of the
love of God. Then he adds: "That whosoever believeth in him should
not perish, but have everlasting life" (John 3: 16). Jesus believes in
the possibility that sinners may perish. How earnestly He pronounces
this with the words: "But he that believeth not, shall be damned"
(Mark 16: 16). He points to the verdict of judgment from His own
mouth, by which impenitent sinners are to be delivered to the judgment
of hell. Thus Jesus believes in a hell and in a salvation from it. We are

Tuesday, June 20.] RECORD OF PROCEEDINGS. 77
one with Him in his belief, therefore we will gladly proclaim this gos
pel which saves infallibly from eternal death and hell. Jesus confesses :
"For the son of man is come to seek and to save that which was lost"
(Luke 19: 10). Jesus saves, the gospel saves from eternal destruction.
Millions of Christians have experienced this in a blessed, victorious
death. That is a divine fact, that is the gospel !
The gospel is sufficient for the salvation of the individual. The New
Testament teaches this elevating truth and a thousand-fold experience
confirms it most brilliantly. Every Christian who saw with Paul a day
of Damascus, has made this experience. Great revivals of the last cen
tury confirm the saving power of the gospel. Also in our days we experi
ence the same fact in the new birth of pagan peoples by the simple
preaching of the gospel. Therefore we can apply to the gospel the word
of the Epistle to the Hebrews, which is originally said in reference to
our Lord : ' ' Wherefore he is able also to save them to the uttermost that
come unto God by him" (Hebrews 7: 25). The gospel saves "to the ut
termost," under all circumstances, it never fails. Even the prodigal son
who a thousand times trampled the love of God under foot is able to
enter by the saving power of the gospel the lofty halls of the fatherly
home and to enjoy without care its love and peace. Paul saw this very
often during a long missionary life. He confesses that the gospel proves
to be in the pagan and Jewish world a power of God. The victories of
the gospel he has seen, though Jesus with the appearance of piety, lived
in the bondage of sin, and the Gentiles perished by the most dreadful
vices. The gospel proved to be much stronger than corruption by sin.
"But where sin abounded, grace did much more abound" (Rom. 5: 20).
Before we conclude our considerations about the saving power of the
gospel, let us emphasize that the gospel is the only means for the sal
vation of mankind. This the disciples experienced, for they preached:
"Neither is there salvation in any other; for there is none other name
under heaven given among men, whereby we must be saved" (Acts 4:
12). We know that Christians formerly met with fierce opposition to
this claim, and they meet the same opposition to-day, when people assert
with great pathos the equal value of all religions and endeavor to limit
the propagation of the Christian religion. On the contrary, we are
convinced of the lesser value of the pagan religions compared with
Christianity. We believe : only the gospel saves, not a shining worship,
not a religious service in pious works, but only the gospel is a power of
God unto salvation to everyone that believeth. We therefore gladly
place ourselves on the Paulinian creed: "For other foundation can no
man lay than that is laid which is Jesus Christ" (1 Cor. 3: 11). Since
the living Christ is identical with the gospel, as we have seen, thus the
gospel of the New Testament is the foundation of our eternal salvation
and therefore the best confession of faith for our denomination. It en-
iovs one great advantage in respect to other philosophical creeds, it is
very simple and devised by Christ Himself. We believe, therefore, it is
qualified to be a strong tie for our denomination which protects us from
division in a time, when the spiritual life of the whole world influences
the individual in a force not before thought of. Our glorious history
has proved the simple gospel to be such a strong tie which united our
denomination as a body which defied the storms of time. Therefore we
will remain on the ground of the gospel of Jesus until we are transferred
from the fighting into the triumphing church.

78 THE BAPTIST WORLD ALLIANCE.
The gospel saves lost humanity. In its preaching Paul recognized the
calling of his life. He performed this task with great faithfulness as
we know by the word of 1 Cor. 9 : 16 : "For though I preach the gospel I
have nothing to glory of; for necessity is laid upon me, yea, woe is unto
me, if I preach not the gospel." The Lord has also chosen us to preach
the gospel. How are we to do that? This question leads us to the con
clusion of our considerations.
III. How are we to preach the gospel?
1. We must preach with great clearness and force the fundamental
truths of the gospel. This Paul did with marvelous exclusiveness and
great success. Certainly circumstances have much changed in the
course of time. The education of the people is much increased. A re
markable spiritual development has carried the nations to the height of
modern culture. Therefore, people of to-day distinguish themselves in
many things from the Greeks and Romans to whom Paul preached " his "
gospel, which included the salvation all of grace and excluded salvation
by works. In spite of all this the religious needs have remained the
same during the centuries. The human heart cries as before for atone
ment of guilt and redemption from the power of sin and communion with
God. All these goods the Son of God and Son of man has brought,
therefore it is chiefly our duty to preach Him and His great redemption.
This we can do by mission-preaching, which Jesus and His disciples
began. The Roman Catholic Church has neglected gospel-preaching; the
priests proclaimed its dogmas and trained the people for an imposing
worship. Hence its spiritual deadness. The reformers, on the con
trary, made Christ again the center of their preaching, especially the
deep-minded Luther. By this preaching they turned the world upside
down. To-day the missionaries do the same in heathen countries. Hun
dreds of thousands of converts are gained for Christianity by their
work, surely an evidence that the gospel answers the needs of the peoples
living in a state of nature. But such preaching should not be perform
ed in a spiritless manner in our spiritually awakened time. Alas! this
is very often the case. We have heard many so-called evangelical ser
mons, which consisted in an accumulation of religious phrases about
Christ and His work. With Paul it was another thing. In a youthful
manner and with great freshness he used to place evangelical truths be
fore his hearers. Why was he able to do so? Because he was a great
student and because he himself experienced the gospel anew. By deep
thinking he laid hold upon its truths, as we recognize by his writings,
which show mighty work of thought. But it is remarkable that the
thoughts of Paul always center in Christ and his redemption. This is
the wonderful feature in all his writings. Paul lived in and thought
about the gospel. Therefore he — a man who was probably not a great
orator — was able to preach the gospel ever again with great force and
freshness. The greatest and deepest thinker like Paul may for this
reason confidently preach the simple gospel. This even is his duty, and
if he performs it, he will work with good success. With this we do not
exclude dogmatical preaching. Likewise it is sometimes allowed to
preach about truths which lie on the periphery of Christian life. But
evangelical preaching is never to be compensated by any other, even
not by the eschatological.
From these statements it follows that the gospel, deep thinking and
scientific investigation do by no means exclude each other; on the con-

Tuesday, June 20.] RECORD OF PROCEEDINGS. 79
trary, they demand each other. We build high schools, universities and
seminaries; we work with great zeal in our studies; we will continue to
do so, to preach the gospel of Jesus Christ all the better.
2. Moreover, we must not forget to bring the gospel to the indi
vidual. Our subject is : the sufficiency of the gospel for the salvation of
the individual. This the church has forgotten very often, because she
aimed at the conversion of whole nations. The inhabitants of Kiew
(about 1000 years after the birth of Christ) once received the order to
assemble on the banks of the River Dnieper for the reception of baptism.
While Vladimir, the sovereign of Russia, was lying in prayer on the bank
of the river his divines baptized the people in the river. Notwithstanding
we know that still to this day Russia lies in the slumber of a spiritual
death. We Baptists will always remember that we obtain the Christian
izing of a people only by the conversion of single persons. In the first
line only individuals are the objects of grace. Surely I wish that many
Baptist preachers may become like Berthold of Regensburg in the Mid
dle Ages. He is said to have preached sometimes to one hundred thou
sand people. Yet the personal work on men remains the most effectual
method to bring the world to Christ. Jesus and Paul employed it in their
work. Also the great missionary, Adoniram Judson. Of him it is said :
His preaching ' ' at first was to the individual. It was a process of spir
itual button-holing. A single person would enter into discussion with
the missionary, while a few others would draw near to witness the en
counter. It was in these hand-to-hand frays that Mr. Judson often
extorted exclamations of admiration from by-standers, as with his keen
logic he hewed his opponent to pieces as Samuel did Agag." Such in
dividual work we also need in our days, because it is crowned much
more with success than mass-meetings which fascinate preacher and
hearers. Of course, for the performance of this method participation
of all our members is necessary. But just this is a great advantage, be
cause work on the souls of men contributes much to the upbuilding of
a true Christian character.
3. Still one thing more is to be observed. It is our duty in preaching
the gospel always to aim at the belief in the great facts of salvation, for
the gospel is a power of God unto salvation to every one that believeth.
To awaken belief is the high mark at which the apostolical Christians
aimed. The Acts tells us, what success they had in this endeavor. May
we become like the aposties!
How do we bring the world to believe ? Every belief depends on the
spiritual power which a person exerts. If we really experience it, we
"believe" in this person, we trust him and we submit to his authority.
In this manner we came to believe in Jesus Christ. We feel the spiritual
power of His personage in His words and deeds and character which
the influence of the noblest men far surpasses, who have ever influenced
us We experience His authority like the disciples and Paul. There
fore we are obliged to believe in Him and to be obedient to Him
To bring men to this conquering influence of Christ we must describe
Christ and His work with such a clearness and enthusiasm that we may
"paint" Him before the eyes of our hearer (Gal. 3 : 1) We are able to
do this, if we preach the historical Christ of the four Gospels and show
by the Epistles what the living Christ once was to the Christians of the
apostolical times. And this Christ will surely find faith on earth to-day.
The development of our denomination demonstrates this tact.

80 THE BAPTIST WORLD ALLIANCE.
4. Finally, we must preach the gospel in the right disposition of mind.
In this the apostles are also a fine example. Their preaching was charac
terized by an amazing enthusiasm and conviction, and thus it inflamed
human hearts. How do we succeed in preaching Christ with the same
originality, force of conviction, and enthusiasm? We must, like the
apostles, experience Christ our living Saviour. Our modern Christian
world is right in choosing this for their watchward. Damascus must
be also our experience, before we are able to be engaged with Paul in a
similar work. But this event may happen in a less dramatical manner.
We see the glorified picture of Christ as it is shown in the New Testa
ment, by our spiritual eyes, we hear His loving words which we apply to
our own life, finally we are thrown upon our knees to adore Him our
heavenly Lord, and with Paul we ask: "Lord, what wilt thou have me
to do?" Thus we feel like the great apostle the presence of our Sa
viour, who forthwith influences us. So Christ becomes the greatest re
ality in our life, He is' found in us (Gal. 4: 19) and lives in us (Gal. 2:
20). We enter with Him a real mystical union, which once the Greeks
sought in vain with their gods and which only can satisfy the deep
craving of the human heart for God. If we experience all this with
reality and clearness as Paul did then we are able to preach the gospel
with the authority of this apostle. This concerns not only the great men
in our denomination, but also the less endowed Christians whose life is
Jesus Christ (Phil. 1: 21). We know that there is in our times no want
of such spiritually minded children of God, whose life is hid in Christ
with God. Paul would call them "phasteres" — light-bearers (Phil. 2:
15), who send their bright beams into the darkness of this world. This
fact fills us with joyful hope, thinking about the issues of the spiritual
conflicts of the present time. God leads His people to victory.
Many great men of all times belong to these people, who preach the
gospel with apostolic faith and impressiveness. We remind you of Lu
ther, Calvin, Spurgeon, Moody, and others, who have seen the most
glorious victories of the gospel, which we do not attribute exclusively to
their great spiritual ability. They conquered only, because they brought
the unadulterated gospel to the people. When Roman Catholicism was
on a fast triumphal march, simple monks, the so-called Kuldees, came
from Ireland and England to Germany. They were filled by the spirit
of the gospel. Men like the holy Columbanus, who in 589 left the fa
mous monastery of Bangor, Ireland, Gallus, Trudpert, Wilfrid and Wil-
librod proclaimed in many districts of my country to our pagan an
cestors the simple gospel, not yet corrupted by the Roman Catholic the
ology. These messengers of God saw many glorious victories ctf the gos
pel, and perhaps it was their evangelical preaching which prepared
the German people for the great period of reformation. In the spirit of
these men we will — this shall be our vow in this hour — preach the old
gospel, the contents of which is the living Christ and His atoning blood.
We are entitled to perform this work according to somewhat changed
methods and with other applications to the life of men. Notwithstand
ing we must remain on the rock of the gospel which is offered to us in
original form by the Holy Scriptures. It is fully sufficient for the sal
vation of men.
To be sure we live under very difficult conditions of time. Our world
is not as much disposed for religion as the Greeks and Romans were,
amongst whom Paul worked. He preached in a time when religion was in

PROF. SHAILER MATHEWS.

Tuesday, June 20.] RECORD OF PROCEEDINGS. 81
full dissolution and the common people at least cried for a new relig
ious hold. Conditions are totally changed to-day. Not only the people
of rank but also the common people of the European Continent are given
up to infidelity. In spite of this we will not despair, for bygone cen
turies make known that the gospel is a medicine to cure the sore wounds
in the life of the people; it saves even from the most barren unbelief.
Therefore let us resolve to proclaim the glorious old gospel with apos
tolical faithfulness and simplicity of heart. This we will do in the joy
ful certainty in hoc signo vinces, in this sign we shall conquer, even a dis
believing world, which hates Christ and is disposed towards materialism
of the present time. We believe in a glorious victory of the old gospel,
because Christ lives and reigns forever and ever.
"Jesus shall reign
Where'er the sun
Doth his successive journeys run. ' '
After singing "Jesus Shall Reign Where'er the Sun," Professor
Shailer Mathews, of the University of Chicago, delivered the following
address :

THE SUFFICIENCY OF THE GOSPEL FOR THE SALVATION OF
SOCIETY.
By SHAILER MATHEWS,
Dean of the Divinity School of the University of Chicago.
The sufficiency of the gospel for the salvation of society may seem to
some a presupposition rather than a question, a matter for congratula
tion rather than for discussion. Yet there are thousands of earnest
Christians who believe that the social order in which we live is so hope
lessly corrupt and Satanic that it is idle to imagine its ever being saved.
In their view the work of the church consists in the rescue of individuals
from a ruined world and the patient endurance of evil until Christ re
turns to establish a supernatural kingdom. There is, further, an in
creasing number of men and women who believe that the social order
must be saved by being transformed, but who believe that the gospel is
altogether incapable of working the transformation. They look to the
development of class hatred as the means of finally bringing about a
fraternal democracy. There is still a third class who believes neither in
the second coming of Christ nor in socialism, but who do believe in the
finality of success. To them the gospel is a synonym for weakness or a
clever device which the strong have evolved for the purpose of keeping
the weak submissive.
The distrust of the social sufficiency of the gospel represented by these
three classes is not to be answered by complacent rhetoric. Particularly
is it incumbent upon Baptists to face the question frankly. For the
Baptist churches stand and fall with the gospel. Other religious organi
zations conceivably might survive Christianity itself as organiza
tions devoted to other than religious aims, but the Baptist denomina-

•82 THE BAPTIST WORLD ALLIANCE.
tion will stand and fall with the gospel. If that is ever seen to be un
workable the Baptist denomination will disappear.
It is not necessary to remind a Baptist audience that the gospel is not
identical with an orthodox theology. Orthodoxy is the result of an ef
fort to formulate philosophically and authoritatively what an age be
lieved the gospel to be. How far such results have been from the sim
plicity of the New Testament any student of church history knows only
too well. Orthodoxy as we find it in. many a creed comes to us wet with the
blood of our spiritual forefathers and rank with the smoke of the stake.
True Evangelicalism is a message not of doctrinal precision, but of life.
The teaching and life and resurrection of Jesus reveal that God is Love,
and that the supreme good of life is to be loving, like God. That is the
essence of the gospel. It is not a call to duty or an exposition of phil
osophy, but the simple announcement that God can be trusted as a
Father, and that consequently love is the final law of life. In a word,
that the highest good of the individual life is sonship of God and of
society, fraternity.
The social teaching of Jesus is the extension of this principle. His
life of service and His death upon the cross are the exposition of the
gospel in His own individual life, and His words regarding marriage and
wealth are its application to the social order in the midst of which He
lived. Strictly speaking, the gospel as the gospel has no specific social
philosophy or program. Each age must apply to its own conditions and
problems, the formal principle contained in the supreme message that
God is Love, that sinners can be forgiven, that men can trust a loving
Father for their daily needs, and that just because God is Love it is bet
ter to serve and sacrifice than to fight and win.

It is here we meet the three most profound difficulties in the applica
tion of the gospel to social life, (1) the enmity between the gospel and
the economic order, (2) the emphasis of the gospel on brotherhood
rather than on justice, and, (3) the perplexing commentary on the power
of the gospel given by the history of the church itself.
1. The enmity between the gospel and economic order is by no means
¦a modern discovery. All through the Christian centuries men have ap
peared either urging poverty as the indispensable prerequisite for holy
lives or, as in the case of some of the Anabaptists, urging communism.
And long before them Jesus Himself had pointed out the sharp distinc
tion between the service of God and the service of mammon, and had
distinctly warned his followers against anxiety as to material goods.
But the antithesis between an economic order which makes the creation
of wealth superior to human well being and a call to trust in God as
loving and to the love of men in the spirit of true fraternity, was never
so manifest as to-day. In fact, to many earnest souls it has become un
endurable. The crisis of civilization lies in the struggle to determine
who shall control the surplus of the economic process. The real evan
gelization of the world is something more than the preaching of an es
cape from punishment to eome; it is rather such a transfusion of the
forces of civilization with the ideals of the gospel as to bring justice into
the economic order. And that can never be accomplished in a single gen
eration. Each new advance in civilization in heathen lands will bring

Tuesday, June 20.] RECORD OF PROCEEDINGS. 83
Christianity there, as in Europe and America, face to face with the
vastly more difficult problem of the socialization of the» ideals of Jesus
in an industrial order. And the conquests of the Christ will not be com
plete until he has conquered the control of the economic surplus.
Within the last few years we have passed from the belief that unre
stricted competition is a good and have entered into the semi-socialistic
stage in which the community undertakes to regulate not only the finan
cial but also the social powers of great corporations. Yet the complete
triumph of the ideals of the gospel seems distant. While the Christian
must welcome every act of restraint which embodies even an .approach
to the ideals of the gospel, yet the fundamental difference between su
preme goods of life continue. On the one side are those who make wealth
supreme, and on the other is the gospel, making the good of humanity
supreme. And the conflict between these two ideals must be fought to a
finish. 2. The second objection to the social sufficiency of the gospel lies in
the fact that, recognizing the legitimacy of this conflict, men are seek
ing victory in an appeal to justice, rather than to love or fraternity. If
by this is meant they are seeking to give justice, their position would be
identical with that of the gospel. But the struggle between the classes
and the masses to-day does not consist in one group's effort to give
justice; it is one in which one group is struggling to get justice. The
motive of individuals in such a struggle may be thoroughly altruistic, but
the conflict has long since passed the individualistic stage and has be
come a struggle between groups.
Now the appeal to get justice is an old appeal, but at the bottom it is
not absolutely evangelical. Jesus made this exceedingly clear in His
teaching as to non-resistance. According to Him loyalty to the gospel
was not an insistence upon one's own rights, but a willingness to sur
render such individual rights for the common good. The appeal to jus
tice at first sight seems far more powerful than this call to surrender,
for it can utilize an anger born of the consciousness of injustice and the
violation of one's own rights. But such a feeling leads ultimately to
appeal to force. Every revolution is a confession that love has failed
to impress men with its absolute supremacy. Where men have to fight to
get a just share of privilege, it is evident that other men are fighting not
to give such privileges.
It is thus apparent that the modern struggle between the classes is not
in itself necessarily controlled by the gospel. In the same degree as it
may seem unavoidable is it an evidence of the insufficiency or the in
ability of the gospel to transform men 's motives into those of love. Many
of the leaders of the present social movement have altogether abandoned
any confidence in appeals to altruism and are deliberately fomenting
class hatred in the expectation of a final struggle in which justice shall
be gained. It is time that the Christian church face this situation. It
is not enough to say that the gospel is at work when individuals filled
with the love of their kind endeavor to incite class warfare. Such war
fare may be the court of last resort, and such individuals may be Chris
tians But war, like charity, argues the incomplete evangelization of the
world and the very effort to stir up hatred is an expression of distrust in
the power of love. . .
3 The third ground of distrust of the social sufficiency of the gospel
is the imperfect evangelization of that very body that stands for the

84 THE BAPTIST WORLD ALLIANCE.
gospel, the church. The history of the church is a sad commentary on
the unwillingness of men to submit themselves to the ideals of thevery
Christ whom they have declared to be the second person of the Trinity.
Nor need one think only of the persecutions of the past. There are too
many modern churches in which are found bickerings, pettiness and
quarrelsomeness worthy of the Corinthians themselves. How comes it to
pass that the organization which looks forward so confidently to a share
in the triumph of the ideals of Jesus which it claims to embody, can
indulge in church quarrels and magnify the ideas of rights of majorities
and minorities over the spirit of mutual surrender which is the real test
of the regenerate life. The churches of many a modern city deserve the
rebuke given by Paul to the Corinthians: "Are ye not carnal if ye bite
and devour one another?"
Unless I mistake, the gospel is being put to the severest test in the
house of its friends. To churches belong the large proportion of the
capitalistic class, that is those who have particularly enjoyed the bless
ings given by the economic surplus. Rightly or wrongly it has become
judged as supporting those who have privileges in the social struggle. I
believe that there has been a remarkable change in this particular during
the last few years, and it is not too late to rectify the misinterpretations
from which the church has suffered. But he would be an evil counsellor
who did not warn the churches that the spectacle of their quarrels over
doctrinal and practical details on the one side, and their unwillingness
to urge more distinctly upon their members the need of democratizing
privilege, will serve" to decrease confidence that the gospel they profess
to embody is sufficient for social regeneration. "If the salt has lost its
savor wherewith is it to be salted?" If the church, the body of the
Christ cannot exemplify love, God will entrust this gospel to some other
agency as He once transferred it from the Pharisees to the Gentiles.
II.
Potent as these objections to the sufficiency of the gospel to salvation
are, I am convinced that they are, after all, based upon a superficial
view of the significance of the gospel itself and a confusion of ortho
doxy with genuine evangelicalism. Another fundamental difficulty with
them all is an impatience with human nature. If the conditions which
have been mentioned are to be faced frankly as liabilities, there are
assets which are just as frankly to be counted.
1. In the first place there is the capacity of the gospel to stir in hu
man hearts a hatred of all injustice and to nerve them to combat every
institution that countenances injustice. Whatever else the eschatological
message of Christianity may involve, it never blinks the issue of the
conflict between forces of oppression and forces of righteousness. The
coming of the kingdom of God and the triumph of Christ are never set
forth in the gospel as a simple and peaceful evolution. The forces of
Gog and Magog must be conquered by the forces of the Christ who came
to send into the world not peace, but a sword. The non-resistance which
Jesus teaches is not passive submission in the presence of injustice done
others. The very Christ that taught men not to struggle for their in
dividual rights fought the good fight of faith against the Pharisees who
were seeking to belittle the people's rights. There may be those who
with all sort of complacent optimism believe that both individual and

Tuesday, June 20.] RECORD OF PROCEEDINGS. 85
social evolution may be unconsciously transformed into the likeness of
the kingdom of God. The gospel never contemplates any such academic
victory. It teaches men to practice no auto-suggestion that men or in
stitutions are better than they really are. It knows only too well that
there are those who will oppress the weak until they fear to oppress
them; that there are institutions in society that must be destroyed,
rather than transformed; that there are men who prefer to exploit,
rather than to love their fellows; but it teaches also in its wonderful
messianic program that God Himself will, through His people, put an
end to such oppression.
But the hatred inculcated by the gospel is not the hatred inculcated
by revolutionary socialism. It is a righteous hatred of unrighteousness
and the conflict which it expects is only the last resort by which those
men who cannot be induced to be loving are deprived of the control of
social forces. A gospel without this blood and iron in its message would
be a message of flaccid optimism which would have made impossible every
hero of the faith who subdued kingdoms in the interest of larger equal
ity and fraternity.
2. In the second place the gospel, just because it is a much wider
term than ecclesiasticism, can find its followers in many an institution
which is not strictly religious. Indeed, it is fair to say that in the same
proportion as the church comes under the sway of the gospel does it in
spire its members to larger co-operation with other institutions which are
seeking, in the evangelical spirit, to bring the ideals of Christ into
social life. So clearly are we coming to see this great truth that those
who are putting the principles of Jesus in operation are not His ene
mies, whatever are their ecclesiastical relation, that men are sometimes
inclined to be impatient in their criticism of the church. Sometimes they
would even say that the labor union and fraternal organizations are really
more Christian than is the church itself. But such criticism is, after
all, unfair to the new spirit which is finding expression in our church
activities. Just as churches are themselves learning larger co-operation
in service to humanity, both spiritual and material, are they also finding
that the evangelical impulse is a bond of co-operation _ between their
members and non-ecclesiastical movements. It is this impulse to co
operation that so sharply distinguishes the evangelical from the ecclesi
astical spirit, and in it lies one of the most cogent reasons for believing
that the gospel of love which can promote the work of friendly co-opera
tion is to maintain itself throughout the entire social order.
3 But even more significant is the power of the gospel actually to
produce loving lives whose aim is to give rather than to get justice. It
one looks back over the Christian centuries he will find plenty of imper
fections in the history of the church but he will ^ also find that ^ the
ideals of the church have always been higher than the ideals of
the times to which it belonged. And this superiority has been due,
not to the fact that necessarily the church was more learned or bet
ter organized, but to the far more piking fact that it has sought,
through the spirit of sacrifice, to minister to the needs of the day True
the most outstanding expressions of this really evangelical spirit have
been ameliorative, but he would be a most doctrinaire critic who would
sa? that as long as there is sin and misery in the world amelioration is
not necessary and blessed. When one thinks of the sacrifices Christians
have made ^ found hospitals and schools, to give alms and many another

86 THE BAPTIST WORLD ALLIANCE.
form of helpfulness, and then compares such activities with those of
non-Christian people, he sees clearly enough that the gospel of a loving
Christ and a loving God has had the power to evoke love for men ; and if
it be true that nowadays we see the true spirit of Jesus is not exhausted
in efforts to ameliorate but must move over to the abolition of conditions
from which misery springs, it is only what we should expect of a Chris
tian spirit that is growing more intelligent. To doubt that the gospel
which has evoked self-sacrificing love in the past is to succeed in evok
ing the same love under our modern conditions, is to throw history out
the window.
4. And this conviction is deepened as one sees the general tendency
of social evolution to move towards the ideal of fraternity which Jesus
says is to mark the kingdom of God. Recall the wonderful social effects
of Christian missions. True, the gospel has been aided by other forces
born of Western civilization, but it has also been hindered by them. If
Occidental commerce were thoroughly Christian, Oriental nations would
have been far more completely evangelized (in the deepest sense of the
word) than they are to-day. For the gospel itself as it appears in the
printed page of the Bible and in the simplest message of the missionary
has amazing power to release social forces and correct social injustice.
Nor need we look at the elemental triumphs of the gospel. We can
follow the advice of the writer to the Hebrews and pass on to the more
complicated evidence of social evolution. If one will study the history of
class conflicts where men have fought to gain justice and privileges
which should have been freely granted them, a remarkable conclusion
seems inevitable : Out of the bitter comes the sweet ; out of the conflict
has come larger fraternity as well as equality; out of class hatreds have
come an appreciable approach towards the democratizing of privilege
which is the social expression of the principles of Jesus.
It is not merely that men have found that honesty is the best policy.
Often to their surprise they have found that the extension of privilege is
advantageous to all parties combined. In every struggle which has re
sulted in the extension of privilege the classes who have surrendered
privileges have reaped such advantages as to be forced to approve their
own defeat. If, as the early fathers so finely said, the soul is naturally
Christian, it is just as true that social evolution is teleologically Chris
tian. Individuals, it is true, may lament the lack of privileges which
their forefathers may have possessed, but the enriched social life, which
has come from the struggle in which their interests were apparently de
feated, has brought so many more opportunities that if the choice were
possible they would not be ready to exchange the one for the other. What
man of South Carolina would re-establish negro slavery? What man of
Massachusetts would re-establish the New England theocracy? One
increasing purpose does run through the ages, and that purpose leads,
not toward the development of the power of the few over the many, but
although not steadily and always with the possibilities of further strug
gle, towards that democracy of privilege which is the social equivalent
of the kingdom of God. There is no reply to this argument from the
general tendency of history except that drawn from the over-emphasis
of the evil born of the process. And in history, as in tracing the course
of a river, a man must not mistake the eddies which the river causes for
the general direction of the mighty current itself. If there can be de
tected any purpose in history, it is toward a fraternal democracy. And

Tuesday, June 20.] RECORD OF PROCEEDINGS. 87
is not this precisely what the gospel sets forth in its eschatology, namely,
the mevitableness of that social order in which the Heavenly Father is
to be supreme and which is to be composed of those who are ready to
treat one another as brothers?
5. Another consideration of great moment is one which every Chris
tian must reckon as final. The gospel must be sufficient for social salva
tion because it inculcates life in accordance with the character of God
who is Love. If we hold, as hold we must, that God is immanent in our
world, and that His will in some mysterious way gets expression in the
course of human events, our faith in Him as Father will not permit us to
believe that He will permit His world to escape that great process which
is the expression of His will. The pessimism which sees escape for the
world only in a cataclysm is really a denial of God's presence in His
world. We dare attempt to bring the institutions of the world under "the
control of the principles of love, because we believe that we are working
with Him. If the gospel is really a power of God unto salvation, it is
something more than a power unto the rescue of individuals from a
social order. It is the salvation of the processes of social evolu
tion themselves. And while this places upon the modern-minded
Christian a heavier burden of faith than was borne by his predeces
sors, who looked for rescue rather than for salvation, it is not as
heavy a burden as that which would seek to isolate God from His world
and deny that His will which rules in the process of the universe has ab
dicated in human history. Here we face the true Christian philosophy
of society: the impossibility of the exclusion of individuals from the
influence of their social environments leads to the deepened conviction
that God must express Himself in the life of society, as well as in the
individual lives which are involved in society.
6. And finally it must be said that the gospel as a mere message is
impotent, except as it moves men and women to action in accordance
with its ideals. Here it finds its supreme test, for love means sacrifice. A
gospel without the cross is a gospel without truth and without power.
Only the cross must not be simply the cross of Jesus but that which ev
eryone of His disciples takes as he attempts to follow Him. And this
vicarious spirit which was revealed so triumphantly on Calvary and in
the tomb in the Garden must not only be expressed in individual, but in
social groups as well. The chief business of the church is not to make
social programs, but to prepare men's hearts to organize social advance.
No other institution is attempting to democratize privilege by insisting
upon surrender of privilege on the part of those who possess it. _ Other
organizations seek to gain justice. The gospel seeks to give justice.
Christianity alone insists that it is more blessed to give than to receive.
It contains a call to a heroism that is incomparably larger than the call
of war. True evangelicalism may or may not be theological orthodoxy,
but no man or group of men can be said to be actually devoted to the
cause of Christ who will not practice the Golden Rule in the spirit of
sacrifice born of the mind which is of Christ.
It is an audacious proposal which the gospel thus makes. The lion of
the tribe of justice-seekers becomes the lamb of the God of Love. But
as we recall the years which have passed since Jesus first taught and em
bodied this message of Love which, in its impulse to realize itself in ser
vice, stops at no sacrifice we are filled with a self -condemning optimism.
The blood of the martyrs has been the seed of the church, and the

88 THE BAPTIST WORLD ALLIANCE.
church which has so imperfectly, but steadily, embodied the principles of
Jesus, has in turn taught men how to apply those principles with ever-
increasing extension to the social difficulties of the day. In this spirit it
must continue to live. It is no spectacular service which it thus is called
to render to- the changing order. It is the service of love that has hatred
and opposition only for that which is not born of love. It must carry to
the world the ever-deepening conviction that love is the will of God, no
matter what its embodiment must cost, and it must educate men into a
sensitiveness as to the rights of others, until instinctively they no
longer look upon their own things but upon the things of others. And
if such Christlike spirit shall lead them to some Calvary of economic
renunciation or Christlike sharing of their goods with the multitudes,
the gospel will be only fulfilling its divine mission. For the gospel
stakes itself upon the supremacy of love. The church will fulfill its
mission as it trains the regenerate life of its members to see the social
implication of that regenerate life which is begotten of a Heavenly
Father. And as it grasps this supreme mission it will increasingly ex
hibit the sufficiency of the gospel for social salvation, not by metaphysi
cal creeds but by the test of the apostle himself : Men will be known to
love God whom they have not seen when they love their brothers whom
they have seen.
After the singing of the Doxology the session adjourned.
YOUNG PEOPLE'S SESSION.
Tuesday Afternoon, June 20, 1911.
After the song service the session was opened with Rev. George T.
Webb in the chair.
Mr. Webb: This meeting is not a regular session of the Baptist
World Alliance; it has not been called together by any organization
but by a few people who are intensely interested in the great question
of Christian education and training for our young people, the world over.
In view of these conditions we find ourselves now without any presiding
officer; it is the first business of this meeting to select one to preside
over the meeting.
A. H. Vautier: I move that Dr. O. C. S. Wallace, Pastor of the
First Baptist Church at Baltimore, be elected Chairman of this meeting.
The motion was seconded by Rev. Mr. McConnell and carried.
Rev. O. C. S. Wallace on taking the chair said: I am very glad to
serve as the chairman of a gathering of young people. I like to be recog
nized as a young man. An odd thing has happened to my hair, and for
that reason some people think I am not young, but I have been young
for the last thirty years and intend so to continue. I thank you for
choosing me to serve here to-day in this capacity ; it reassures me.
Rev. F. C. McConnell, of Texas, led in prayer.
Mr. Webb : I move that Mr. Elven Bengough, of Toronto, be secretary
of this meeting. Carried.
Mr, Webb: I have a statement I would like to make. I regard this
meeting this afternoon as a very significant one, a meeting that prom
ises large things, not only for the present hour but for future years.

Tuesday, June 20.] RECORD OF PROCEEDINGS. 89
We have known a great deal of the Young People's movement in all of
our churches for a number of years, but this is the first time that there
has been a meeting called of Baptists from all parts of the world to con
sider our responsibility towards the young people of our denomination.
It is with this thought in mind and with a view to continuing the good
influence of such a meeting as this that I have desired to present a series
of resolutions. I am very sure that the resolutions I present will pro
voke no discussion. They will be moved by Dr.vGilmour and seconded
by Dr. Truett in their addresses. They merely call for a committee to
consider something of which your presence to-day indicates your ap
proval. The resolutions are as follows:
At this, the first meeting ever held in the interest of Baptist young
people throughout the world assembled at Philadelphia, June 20, 1911,
we, delegates and visitors to the second session of the Baptist World
Alliance wish to record our views regarding the work for our young
people in the following statement and resolutions :
Whereas, Our denomination has always recognized the necessity for
training our young people in our history and doctrines, and in methods
of Christian work, and,
Whereas, We appreciate the good work already done by existing
organizations in various sections of our World Field, yet we believe the
time has come when there should be a closer affiliation of Baptist Young
People everywhere.
Therefore, Be it Resolved, —
1. That we do now appoint a committee of twenty-five (25) persons
whose duty it shall be to devise plans by which a world-wide movement
for combining all our young people may be consummated.
2. That this committee be and is hereby instructed to determine its
own officers and organization and to decide as to how these instructions
can best be carried out.
3. That this committee be authorized to present the results of its
labor to the denomination at such time as may seem to it desirable,
but in any event not later than three years from this date.
4. That those present who may wish to contribute toward the ex
pense of this committee, may hand their offering at the close of this
meeting to the person designated by the chairman, and that the commit
tee make such further arrangement as may be necessary for its ex
penses but is not to make any public appeal to the denomination.
5. That the chairman appoint the above committee of twenty-five.
Chairman : These resolutions will be moved by Professor Gilmour, of
McMaster University. Some of you don't know Professor Gilmour be
cause you are not quite all Canadians or ex-Canadians. Professor Gil
mour is said by some to be the best loved Baptist in Canada. I don't
know whether that is so or not because I have not been there for five
years, but Professor Gilmour will win your love as he speaks to you
to-day.

90 THE BAPTIST WORLD ALLIANCE.
Professor J. L. Gilmour: Mr. Chairman, ladies and gentlemen: It is
my duty this afternoon to move the adoption of the resolution read by
Mr. Webb and to speak for twenty-five minutes in support of those reso
lutions. Two weeks ago it became quite apparent that Mr. McNeill
would not be able to be present at this meeting and to speak on the
subject that had been given to him to discuss. He very greatly regrets
that, and I know all regret it, but I am here without any apology be
cause this is a great subject and this is a great audience.
As more fully defined by the program committee our subject is "The
Worth of Youth for the Life of a Church," and by "church" we mean
a Baptist church, the local organization that we love to call a New Tes
tament church. One of the many reasons why I regret Mr. McNeill's
absence this afternoon is that he himself is a striking proof of the truth
of the subject that is now to be discussed. Those of you who were
present six years ago in London and heard his very eloquent speech in
Albert Hall must have felt at that time, as you continue to feel to-day,
that God has raised up a young man of great power, and you must have
felt, as we all feel, that youth is a thing of great value. Ten days ago
I was in Mr. McNeill's native county, the county of Bruce, and was told
that in the little church in which he was brought up, when he made his
first public speech he made it in a little young people's meeting and
could hardly be heard four seats from where he stood. But that youth
grew until to-day he is one of our most eloquent speakers in the Baptist
denomination in Canada.
There are four words that define the limits of our subject and within
which we are expected to feed our thought this afternoon. The first
is "youth." I shall not attempt psychologically to define youth, but will
say in general that it is that period of life between childhood on the one
hand and maturity on the other. There are some that linger longer in
this period than do others, but for general purposes that definition will
serve to-day. I am to speak of the worth of youth. That, of course,
does not mean that we do not recognize the value of maturity. We do
that, but what is to be discussed to-day is that time of life which lies be
tween childhood and maturity and we are to consider its religious value
for the life of a church. We are to look at the worth of youth. We
might take a great deal of time in discussing the limitations of youth.
These are very many, and one might grow very eloquent on that sub
ject. We might speak of the weaknesses of youth and the wayward
ness of youth and the short-sightedness of youth; but I am to speak on
a more generous subject to-day and that is the worth, the downright
value of youth, that highly prized period of time that lies between child
hood on the one hand and maturity on the other.
The next word that defines our subject is "church," that is a local
church built on what we regard as the New Testament model. Now
that after all is the fighting unit in the great conflict in which we are
engaged. The individual church is the fighting unit in our great strat
egy ; that is the Baptist position which seems more and more to be called

Tuesday, June 20.] RECORD OF PROCEEDINGS. 91
for to-day. We stoutly and with determination decline to accept that
view of the church that is held by the Roman Catholics. I have no
word to say about Roman Catholics to-day that is harsh, and yet frankly
and openly we say that their conception of a church is not our concep
tion of a church, that however that conception may appeal to the im
agination, however picturesque it may be made, the church is after
all the little local organization of people, and that is the fighting unit in
the work of the Kingdom of God. Whether this church meet, in a white
clap-board church in the hills of Vermont or in a log hut in the back
ward parts of my own country, or whether it overlook the fjords of Nor
way, or whether it be in one of those village buildings in England where
the Baptists seem to have such wonderful facility to get into out of the
way places, or whether it be in Russia or whether it be in China or
whether it be in India — for Baptists the fighting unit is the local church.
If we can put life into that we have won our battle. I should like to
say more.
To drop the military metaphor — the organizing unit for the Christian
statesman is the local church, and it is a harder thing to direct a band
of people in constructive statesmanship than it is to carry a point in
the thrill of battle and then be done. General Wolfe, the man who, in
my country, took the city of Quebec in the year 1759, was a great man
because he won his point in the teeth of great difficulties. But it re
quired greater men to come after him and to construct out of these two
nationalities a people such as we have to-day.
And it seems to me the time has come when our Baptist people shall
have to accept the responsibilities that come from constructive church
statesmanship as well as the responsibilities that come for fighting
against those things that we believe to be wrong. It takes a cer
tain kind of ability to be a leader of the opposition; it takes a broader
kind of ability to be the constructive leader of the government, and too
many of our Baptist people look upon themselves too much as leaders
of the opposition and not quite enough as those that have had laid upon
them the duty of constructive statesmanship in the great work of the
kingdom of God. Now in this task that is before us when I speak of
statesmanship, I do not think of the great statesman as one who occu
pies the position of the pope in the Roman Catholic Church. When I
speak of the Statesman that is organizing these units I speak of Jesus,
who walks amid the candlesticks. But the organizing unit in our
statesmanship is the local church of which I have spoken already, and
we must never speak slightingly of these little groups of people that are
banded together in the name of Jesus Christ and for the glory of God
and to carry out his plans.
A little while ago I was in the northern part of my own province and
a farmer took me out to show me where he was growing raspberries.
He said, "You see that great pile yonder at the end of those bushes?
I have cut all those out from these bushes, because the philosophy of

92 THE BAPTIST WORLD ALLIANCE.
growing berries is to let the sun gather all around so that it will touch
every branch and every side."
Now, I know that there is a strong appeal to the imagination in an
organization like that of the Roman Catholic Church. Last September
I was present in Montreal and saw the Eucharistic Congress that was
held there, and it seemed that it could appear impressive to see the long
line of people, and then the long line of bishops with their golden mitres
glittering in the September sun, and then to see the representative of
the pope carrying under a canopy the monstrance in which was held
what they believed to Ite the body of Christ. And now at the high altar
at Fletcher's Field, with the September moon looking down in the twi
light while they chanted their Latin chants, it was all very impressive.
But our meeting last night was to me more impressive still. Instead of
having the wafer as the center we have the Bible, the word of God, as
the center. Instead of having those bishops with their gorgeous robes
as the chief thing in that spectacular march, we had these men from
Norway and Sweden, we had these men from Russia and from Esthonia,
and I am bound to say that I have seldom seen anything in my life more
impressive than what we saw last night, as those men stood up proclaim
ing the essential catholicity, as Dr. Clifford said this morning, of the
Baptist position.
To me it is one of the most wonderful things that spontaneously these
people should in so many places have arrived at these positions, and it
goes to show that if we have not constructive statesmanship at the pres
ent time, we as Baptist people shall be recreant to the trust that has
been committed to us; we shall be flinging away a heritage of liberty
that has been given at a great price to us. So I come back to remind
ourselves of this, that in spite of all these disadvantages, in spite of all
these apparent weaknesses, we still hold to the church as the unit. We
recognize its difficulties, but we believe that it is the model of God, and
we believe that this is the polity for the future, which will let in the
light and the sun on all sides.
There is one other word that defines our subject and that is the word
"life'^; we are to speak of the worth of youth for the life of a church.
That little church out on the country cross-roads, that little church with
its difficulties— I am thinking of these as well as of those churches that
meet in stately buildings in some great metropolis— but the thing that
we are thinking of to-day is the life of that church, for Baptist people
have everything to suffer when they have not life in the church. Mr.
Alexander Grant, a pastor in Winnipeg, came and spoke at a meeting
which has in Ontario and Quebec become since then historic. Mr. Grant
had gone out into the West and had caught sight of the prairies that
fade far away until the sky touches the earth, with their purple flowers
and their great expanse, and he came to us and said, "What the Baptist
people of these provinces need is horizon." That was true then and it
is true to-day and in a deeper sense; what we still need to-day is indeed
horizon.

Tuesday, June 20.] RECORD OF PROCEEDINGS. 13
But I believe there is another thing we need as well as horizon and
that is intensity of life. There is nothing that will keep our Baptist
churches together unless we have life. There is nothing that will enable
us to do our work unless we have life. We have no polity that will auto
matically draw us and lead us over these apparently difficult places; but
if we have life, then our problems are solved. When we were boys we
used to spin , tops — and now that our boys are growing up we see the
philosophy of the top again ; if a top does not go it falls ; if it has not got
life it drops. To be sure the more life it has the less noise it makes.
Life doesn't mean noisiness; life means that which responds to the re
ality that is around us and to the reality that is above us. But as a top
will never spin except it has life, so a Baptist church will never continue
to exist unless it has spiritual life and we risk everything on that under
the providence of God.
I am often amazed in reading the Scriptures, as well as in reading
history, to discover how much God has risked on simple things. I think
of the fact that Jesus who spoke his matchless words of grace never
wrote a book but trusted to others to transmit these words to posterity.
I think of the time when Moses, that great leader, was placed on the
river in a little basket and left there. What if some great denizen of the
Nile had eome and swallowed the little ark? What would have happened
to history? But God took the risk — I speak reverently. I think of the
Apostle Paul being let down by a basket from a window on the wall of
Damascus. What if the rope had broken and if Paul had met his death?
We should never have had the Epistle to the Romans or any of those
other marvelous epistles of Paul. But God took the risk.
Brethren, it seems to me one of the most impressive things when you
come to turn it over, that for the extension of the kingdom, the Lord is
willing to trust these little local churches with the carrying of the great
est message that this world has ever heard. . Then, too, we must have life
if we are to shelter ourselves from the scorn of the world. We say
that we believe in a regenerate church membership, but if our people are
not living regenerate lives we are a scorn in the face of the world because
we profess what we do not have.
Now, I know I have made the mistake of a man who has not had a
long time to prepare and have spent the largest part of my speech on the
introduction. And yet I do not know that I would change that even
if I had had a little longer time, because it seems to me to be absolutely
imperative that we should get before our minds clearly the problem of
strategy that we have to solve in order that we may be able to see the
place of young people or of any other part of our forces in this work
that we have to do under the guidance of God's Spirit. Youth has
worth because it is a time to rescue priceless lives. Oh, one might grow
eloquent when he thinks of the possibilities of turning lives— lives that
may, if they go this way, be plunged into the mire and the slime of sin,
or that may be led into the dignity of being sons of God. I have in my

94 THE BAPTIST WORLD ALLIANCE.
notes a considerable amplification of that but must pass on to the rest.
Youth has worth because it is a force to harness. Over in my province
we have been harnessing the Niagara Falls, and the city of Toronto and
a number of other places are now lighted by the force that comes over
eighty miles from that great cataract. That cataract is harnessed. Now
in our churches we have the worth of youth before us, because youth is
not only a field to win but it is a force to harness.
I was very glad that the leader of the singing this afternoon classified
this audience and made it evident that there are so many pastors here.
0 brethren in the ministry, we need the minister, he must always be the
leader of his people; we need the laymen; we need the ladies; we need
the Sunday-school worker; but we need that which youth can supply,
and if this is left out we shall be that much weaker for our great task.
Youth provides the workers for the future. I wish I had time to speak
about the need, the dire, the absolute need that there is that we should
get the brightest boys and young men to-day for the gospel ministry.
That is the time to get them and if we don't get them then, perhaps we
won't get them at all.
But think of the positive contribution that these young people make
and can make now in the way of thought, for example. We always have
transitions in thought. The pastor is making a great mistake who does
not know what the young people are thinking about, because things in
thought that present great difficulty to the older men may present no dif
ficulty to the younger men, and the younger men and women may be
right because they breathe what the German people call the Zeitgeist,
the spirit of the times — and we shall make a mistake in the advance of
thought if we do not listen to what the younger people have to say as
well as weigh what the older people have to say. Young people also are
able to make a contribution in energy, in work. As we grow older there
are certain details that we do not want to be burdened with, but here are
these young people willing and anxious to do that hard work and there
is force running to waste if we do not harness it for this active work.
Then youth presents a dash of chivalry. As we get older perhaps we
get less chivalrous, but one .of the traditions of youth is chivalry. I wish
I had time to speak of a company of some sixteen young Frenchmen who
went from the city of Montreal in the early days of the settlement of
my country, and who by their chivalrous courage held back a horde of
eight hundred or a thousand Indians and saved Montreal, Three Rivers,
and Quebec. They threw away their lives to save the country. Our
young people have chivalry yet; I believe it is in their hearts and if it
were needful our young people would respond as did Blandina, of whom
we read in the fifth Book of Eusebius, who laid down her life for her
faith, in the southern part of Gaul. We need the dash of chivalry which
the young people are ready and willing to give; and we need also the
dash of spirituality. I believe as we grow older we see some things of
the spiritual life more clearly, but I believe also that there are some

Tuesday, June 20.] RECORD OF PROCEEDINGS. 95
things that the people see in youth more clearly on the religious side than
at any other time. Says Tom Hood:
"I remember, I remember
The fir-trees dark and high;
I used to think their slender spires
Were close against the sky;
It was a childish ignorance
But now 'tis little joy
To know I'm farther off from heaven
Than when I was a boy." (Applause.)
Chairman: We have heard from a teacher; we shall now hear from
a pastor. I have no hesitancy in saying the best-loved Baptist minister
in all the South is Pastor George W. Truett. Somebody behind me has
said. "Or the North either." I am willing to agree in that statement
for Dr. Truett has been preaching in the North from time to time and
wherever he goes he wins the hearts of the people.
Rev. George W. Truett, of Dallas, Texas: Certainly I shall not at
tempt any extended address. I have two reasons for that, one that I
don't know any one in all this country that could quite faithfully fill
the place of our absent President, Dr. Williamson. Those of you who
have heard that great-hearted and wonderfully successful pastor I am
persuaded are ready to agree with me that of all the men in these
United States, he, coming from the central section, is perhaps best
fitted to speak for these States. Then I shall not make any extended
address for the reason that we all want to hear our honored brother
from beyond the seas. The noble teacher who has spoken for us has
pointed some exceedingly vital lessons. Disraeli said that the most glo
rious sight in all this country is a sight of its country saved by its youth.
Certainly the supreme and crowning work of the pulpit and of a church
is the work of enlisting and training and leading forth into the noblest
expression of activity the young people of the land. But how shall that
be done? I would answer that that is to be done, I think, best of all by
striking the militant note for these young people. A distinguished
scholar and teacher in one of our oldest universities in America said
not long since that what our modern world needs is a moral equivalent
to war. Let him open the New Testament, and from beginning to end
he will find that equivalent in the moral world, as under imagery that
glows and burns, the great problem of Christian work is set forth even
under military figures. How that first preacher in all the tides of time,
the Apostle Paul, set forth in glowing imagery under the military figure
the end and the purpose of the Christian life among men, how he made
plain that following Jesus Christ means to be on a battlefield attended
by more stress and contingencies and difficulty and danger and toil and
courage than any other battlefield that earth ever saw !

96 THE BAPTIST WORLD ALLIANCE.
The whole appeal of the New Testament is a challenge to the heroic
in human nature and such a challenge coming to youth finds a wonder
ful field to call out the best that there is in youth. I have long been
persuaded that we have made a great mistake in not emphasizing an
other side in our appeal to people young and old touching the Christian
life. We have called them' to the happiness that there is in Christian
life, to its blessedness, to its safety, and in doing that we have done
well to be sure; and yet there is another side grander far than that.
We have need to call them to the heroic; we have need to call them to
the sacrificial; we have need to remind them that there are battles to be
fought in the name of Christ and for his cause calling for more courage
than the men had at Bunker Hill, calling for fiercer conflicts than the men
knew at Gettysburg, calling for more intrepid daring than the men
at Santiago, or who went up San Juan Hill. We need to make that ap
peal to call out the noblest that is in youth and in middle age and in old
age as well. That appeal Moses made at Horeb. How strikingly sug
gestive is that appeal, "Come thou with us and we will do thee good,
for the Lord hath spoken good, concerning Israel." It was the most
alluring thing that was ever offered a man, but the appeal did not win
him. Then Moses said, "I have another appeal; come thou with us and
thou wilt do us good; thou knowest the road; thou knowest the wilder
ness; thou art acquainted with the country; Hobab we need thee," and
Hobab said, "If I am necessary then I will come." T am persuaded
that one of the things that has been sadly lacking in our ministry is that
second note in the message made to Hobab. 0 lawyer come thou with
us, we need thee; come, teacher and physician and financier, mighty
leader, come thou with us and thou wilt do us good. In that great ap
peal the New Testament stands forth as a vast mirror emphasizing that
truth every time you look at the pages of that wonderful book. The
whole New Testament spirit is a challenge to the heroic, and certainly if
we are going to arouse the fire and passion and power and activity of
the youth of this land, then the youth must hear the call to the heroic.
Youth does not care for the soft and prosaic and the easy. You can
not interest the youth in any mollycoddling business. There must be ac
tivity and stir and heroism if you are ever to reach the youth. When
Stanley came to make that last visit back to Africa he sent out word
that if there were a few young men who would like to go back with him,
who would be willing to go back with him to that dark land and help
to heal that open sore of the world, if there were a few that would be '
willing to go he would be very glad, but it meant hardship, it meant pri
vations, it meant difficulties, it meant clangers, it meant pestilence, it
meant sickness, it meant separation from home, it probably meant death.
Maybe in the face of that a few would go; and yet in a few days after
Stanley sounded that great appeal, one thousand two hundred of the
picked youth of Britain said they were ready to go.
0 my brothers in God, we are to go not with the soft, roseate easy
appeal, but we are to go with insistence which is certainly sanctioned

Tuesday, June 20.] RECORD OF PROCEEDINGS. 97
on every page of the New Testament, that the sublimest business of the
world is to be the right kind of a Christian, and the biggest business of
the world— bigger than politics, bigger than commerce, bigger than all
phases of human activity, is to be a Christian of the right sort. The
standard of the Christian religion at this hour is that we serve God
with little driblets and little scraps of time and money and life. When
ever the great forces of America and Britain and the rest of the world
shall literally re-live Christ, the Kingdom of God will come in with a
speed and a glow that will dazzle the highest optimist in all our ranks.
All this means that we are to give our young people a vision of this
supreme business of all the world, and relate this same young people in
active relation with such vision. Such a meeting as this, no man nor an
gel I think can measure its meaning to the young people whose lives
have been touched by this Alliance. There have been visions unfolded
before these young people which, please God, shall find translation in
every nation under heaven, and in the far-off lands these visions here
unfolded before these young people shall find response and practical in
carnation in the lives cf men and women th.it shall bring in now eras in
every nation and under every sky in all the world. There has been put
before them something worth while, the biggest business that man or
angel ever dreamed of, the mightiest program that earth ever heard of,
the most daring task that humanity ever confronted. They have met
that here, and life shall never be the same again. This means that here
we are to give our young people the vision and then relate them to the
great problems, educational and social and missionary and all the rest,
for only in this way can great lives be grown. God's way of growing a
great life is to harness such a life in some great task. Lives shall be
dilettante and feminine, and the masculine nature shall have died the
death if lives shall not be harnessed to some great and worthy and un
selfish task. That is the call to us, 0 my brothers, I am truly per
suaded, touching this great young people's movement.
I am thinking this moment far back in the country place where it was
my j°y to hear the gospel in the days when I was a lad. I am thinking
of the white-haired old country preacher who stood before a crowd of us
lads and sobbing his great heart out, as with stooped shoulders and
wrinkled cheeks and hair white as the snow, he said, "Who will take
the places of us old men who are so soon to drop in the grave ? ' ' Oh, it
was a new appeal and the night wore to morning before one lad could
get away from that great appeal. He had held before me Christ's
vision of a lost world and had likewise in that hour set before me the
truth that the sublimest thing under the whole heaven is to preach
Christ's gospel, to lift up lost ones. Here is the test and measure of our
power to be a blessing to this world. God's plan is the giving of life for
life. Let us be done in every appeal with young people ; let us be d6ne
with every appeal to the easy and to the soft-going, and to that which is
enervating and luxurious. Let us summon them to difficulty and to tasks
enough to try the stoutest heart and to privations and to sufferings and
to separation from home, to the highest and the most strenuous and the

98 THE BAPTIST WORLD ALLIANCE.
most self-forgetting in the whole world. That is the appeal that shall
link their lives with this matchless task; just that. 0 my friends,
when we pay the price for power in the Kingdom of God we shall cer
tainly have it — when we pay the price.
I am thinking at this moment of a scene I spoke of to my own South
ern people in their own meeting a few weeks ago and I speak of it here.
I was summoned from my own pastorate to a little church in the eastern
part of my State to preach a dedicatory sermon for that church. I got
there Saturday evening and met the officers and said to them, "What
do you wish of me; what am I expected to do here?" And they set be
fore me in very clever terms the task before me on the following mor
row. That task was the raising of $6,500 in cash, which would be due
on Monday in order to meet the pressing obligations against that build
ing, and that was to be raised before the dedicatory prayer should be
offered. I said, "Where is the $6,500 to come from, brethren?" And
they looked at one another and then looked modestly at me and said,
"By a very great effort we think we can get $500 of it, but you must get
out of the town the other $6,000. We have done our best." Clever men
these trustees and deacons are sometimes, wonderfully clever men — mar-
velously clever men. They said, "We have done our best." "Well,"
I said, "brethren, I have been in this dedicatory business a good bit
since I was a lad. It doesn't come as you said. If we get the $6,500, it
means that the church will have to put up $6,000 of it and maybe by
great effort we can get $500 out of the rest of the town." And with
long faces all of us went into the services after an experience like that.
I preached and came to the practical matter of calling for that $6,500,
and after thirty minutes we had only $3,000 of it provided and then
there was a dreadful pause. I looked and said, "Brethren, I am your
guest, what do you expect me to do? I wish I had the other $3,500;
what are we to do?" A little woman back there with her big bonnet
hiding her face for the most part, put her face in her hands and after
a minute's pause — it seemed an hour — she rose up and said, "May I
speak?" and I said, "Certainly, my sister," and looking past me to
the young man sitting by the desk who had taken down the subscrip
tions, she said, "Charlie, you and I were offered $3,500 in cash yester
day for our little cottage for which we have striven so hard and which
we love so much and the man said as he went on we might draw on him
any time within the next few days. Charlie, this is Christ's house and
I have wondered if you would be willing for us to finish up the debt,"
and he answered back with a sob, "Mary, I was thinking of the same
thing; we will finish it."
But it didn't stop there. There occurred a scene that beggared all
description. Over there a man who gave $50 rose up with a sob and
said, "I trifled a bit ago; I said $50; I will add $450 more." Over there
a woman who gave $10, laughing while she gave it, rose now with face
covered with tears saying, "I will add $90 to mine." Over there was a
lad that gave $2.50. He smoked that much from Monday till Saturday;

REV. F. B. MEYER.

REV. THOMAS PHILLIPS.

Tuesday, June 20.] RECORD OF PROCEEDINGS. 99
he rose with a sob in his voice and said, "Make mine $97.50 more."
And faster than two men could take it down that $3,500 and more was
provided; nor was that all. Down those aisles came men who had shot
out their lips in scorn against the church; when they saw that scene,
down each aisle they came saying, "Where is the Saviour and where
may we find him?"
"And heaven came down our souls to greet,
And glory crowned the Mercy Seat."
0 my brothers, as preachers and teachers in every relation of our lives,
let us go from this Alliance with this note, the call of God's people
young and old to give Christ their best. (Applause.)
Hymn, "My Jesus I love thee."
Chairman: The statement read by Mr. Webb was in the form of a
resolution to appoint a committee. That resolution has been moved and
seconded; I take it that you are prepared to vote upon this resolution.
Resolution put to a vote of the audience and carried.
Chaibman: The chair appoints the following committee: (See page
xvi.) Mr. McConnell: I move that the committee be asked to supply any
vacancies that may occur, on their own initiative, up to the number of
twenty-five, seeing that there shall be some regard as to locality in the
selection. The motion was seconded by George T. Webb and carried.
Chairman: I appoint H. G. Baldwin to receive money on the part of
the committee.
Chairman: We have heard from a teacher and a preacher from
Canada and the United States. We are to hear from one who is a great
preacher and a great teacher, whose writings are read wherever English
is read. We will not speak of him as of any country in particular. He
represents England sometimes; to-day he represents the whole world.
F. B. Meyer, of the world, and of the hearts of all of us, will now speak.
Rev. F. B. Meter was received with enthusiasm and said : Mr. Chair
man, it is extremely embarrassing to be received in this way, and to
have those words said. I always thought Americans were exceedingly
businesslike and brisk; I find that they are gifted with great imagina
tion. They tell me you are a Canadian, my friend (to the chairman).
There is a great reciprocity between these two great countries. It seems
to me Canada is catching the inspiration of the idealism of America. I
am also embarrassed because nobody has appointed me a subject. I
hardly knew whether I was to speak about young people or to them.
Finally, I was told this morning I might catch up anything the other
speakers said and add to it; and I came to the conclusion that things

100 THE BAPTIST WORLD ALLIANCE.
that my old friend Dr. Truett had said would enable me to get a start
anyway. There are many kingdoms in the world, the kingdom of athletics, of
mind, of money and of science, and each of these kingdoms has its own
special honors and rewards and consciousness of power, and it is a great
thing for the soul to be accepted as a citizen of any great kingdom in
which it may use the power and enjoy and employ the rewards. For
instance, it is a great thing for a young man to become a king in the
kingdom of athletics; that kingdom has its honors and its rewards and
its sense of power. And what is true of that kingdom is true of all the
kingdoms I have named; but those were remarkable words that Dr.
Truett uttered when he said we must be prepared to pay the price of
power. Take the kingdom of athletics; a man may well desire to enter
it and be a citizen and a king, but before he can he must do violence to
his love of ease, to his selection of special foods, and to a great many
delights that might tempt his youth. Only so can he enter the kingdom
and hold its power and presently use its keys to open it to others. So is
it with the millionaire; he must be prepared to do violence to a great
many things that other men live for, his love of ease, his love of home;
he must live laborious days and spend sleepless nights, or he cannot
enter the great kingdom of wealth with its reward and honor and sense
of power. So is it with the mighty kingdom of the intellect ; any young
man or woman who would enter that kingdom will have to pay the
price by doing violence to the love of ease, even the love of athletics,
and to a great many other of the luxuries, and of the winsomeness of
life. You always must pay the price of that kingdom to which you
aspire. You must go through its narrow and strait gate; you must be
prepared to do violence to yourself, so much so that people may come
around you and say "Spare yourself, this is too great a price for you
to pay; spare yourself, this shall not be unto thee."
But topping all these kingdoms which I have named there is another
and a mightier far, the Kingdom of Heaven. That kingdom also has its
rewards and honors to offer you and me, this afternoon; the one thing
that that Kingdom of Heaven offers to us is the prerogative, the unique
prerogative, of spiritual power. There is power for the athlete, there is
power for the millionaire, there is power for the intellectual athlete, the
man of mind, but the supreme power is beyond all these and includes all
these, the power of the spiritual realm, the power of Jesus and his apos
tles, the power of St. Bernard and St. Francis, the power of Luther and
George Watts, the power of the Wesleys, and Whitefield, the power of
Finney and Spurgeon the mighty power of the spiritual rule which is
within the reach of every man and woman within the audience of my
voice to-day; and indeed I shall have spoken amiss if I fail to show
before you what life may become which has allied itself with that power
which is throbbing through the universe and which is within the reach of
every wing of faith that is expanded to win, to extract the power of the
unseen and eternal world.

Tuesday, June 20.] RECORD OF PROCEEDINGS. 101
You may wonder why just now I used that word "wing"; I will tell
you. I learned a parable during my voyage just now across the Atlantic,
one lovely summer's day. The sea was an emerald purple, the sky was
cerulean blue, the air was soft and beautiful, and the ship must have
been making quite twenty miles an hour. As I walked to and fro upon
the deck my attention was attracted by the magnificent seagulls — many
of .them I should think would have measured from five to six feet from
wing tip to wing tip — as majestically they accompanied the ship, pro
ceeding at that great speed. The thing that struck me with most wonder
was that they never moved a wing, that there was no apparent effort, but
calmly and majestically they made their glorious flight parallel to the
progress of our boat without heave or motion of the wing. As I stood to
contemplate I realized that there was pulling at them, as the string
pulls at a boy's kite, the great and mighty force of gravitation, which,
had they yielded to it, must have dragged their body at once deep down
into the wave. But that dowward force was counteracted by another
force which their wings had extracted from the invisible atmosphere,
and the force of the wing was transforming the downward power into
a JEorward power, and I realized that they were advancing by using the
power which otherwise would have hurled them into the abyss. And as
I stood there realizing that parable of the bird's sensitive wing gather
ing from the impalpable air, the air in which floated the power to trans
form, I learned one of the lessons of my life, and I saw that every human
life is exposed to the downward pull of some temptation, of some sus
ceptibility, by something by which they might suppose would have
spoilt and injured their influence, but as the wing of faith brings into
operation other unknown forces it translates into advance what other
wise would be a force to destroy.
If only I may so speak to you, my thoughts will lie along the help of
youth, will lie along the help of parentage. I hope before I close, if I do
not unduly transgress, to show how it lies along the line of the life of my
brother ministers. It seems to me if I could only take that as my text
to-day and join it with my friend's words about the price you pay for
power, I may show that by faith you may take the power which is
against you and transform it into a power which is for you, so that in
stead of saying with Jacob, "All these things are against me," you may
cry with the apostle, "In all these things we are more than conquer
ors through him that loved us."
Now, see how this applies to young manhood, and ringing through my
mind to-day is that wonderful word of Christ's "The kingdom of
heaven suffereth violence and the violent take it by force." The young
manhood who are here to-day must use violence against themselves if
they would win the spirit power of which we speak. And you remember
in the same chapter, the eleventh of Matthew, our Lord gave three indi
cations of what he meant : There was first the reed shaken with the wind,
and then the soft clothing of Herod's court, and then the contrast be
tween the effeminate priest and heroic prophet, and he said in each of

102 THE BAPTIST WORLD ALLIANCE.
those particulars a man must learn to transform the forces that militate
against him and make them carrying forces by which he will win the
kingdom. Take first, the young men — and I suppose young men include
young girls, because in our country the girls are beginning to learn that
they must no longer be the darlings and dolls of men but their com
rades in the great fight of life, therefore what I say to one I say to both
— the young manhood and the young womanhood of our churches must
do violence to their compliance with opinion, that worldly opinion. You
know exactly how the reeds appear upon the lea or marsh when the
autumn wind is breathing across them and how they all fall in the same
direction. So it is in human life that we all are compliant with fashion
and human opinion and take the way of the crowd. But if a man takes
the way of the crowd and goes with the crowd he will cease to influence
the crowd. If John the Baptist had gone with the crowd, the crowd would
never have come to him. It is the man who does not go with the crowd
to whom the crowd has got to come presently. It was so with Luther
when he stood before the legate, "I can do no otherwise, God help me";
and there began to gather around him that phalanx of reformers that
made the Reformation a fact, an enduring fact in European history.
And you remember how Bunyan when he was offered freedom if he
would only cease to preach, said that he would rather the moss should
grow upon his eyelids than that he should purchase liberty at so con
temptible a price as that. And to Bunyan has come as you heard yes
terday the undisputed love and homage of all Christendom. So I say
to every young man here to-day, there would have to be made up in your
mind a resolute stand against all compliance with more worldly custom
and habit ; and that is why I am so proud of our sacred rite of believers '
baptism. It is an individual act, it is the great act of an individual soul
that dares to stand with Jesus Christ. Jesus was sent without the camp,
the world cast him out, and the man or woman who comes step by step
down into the baptistery is becoming weak with Christ, is lying in the
grave with Christ, is forfeiting the love and homage of mankind for
Christ's sake. It is the baptized church, the buried church, the church
that dares to stand with Christ outside society, which is going to com
mand and rule society to-morrow. Oh, be baptized young people ! I have
often thought if I were thirty or forty years younger I would go
through the world baptizing everybody who would be baptized on pro
fession of faith, in the name of the Holy Trinity. The longer I live the
more I thank God that he has committed to my custodianship in some
small way, this sacred rite. They went from Europe to Palestine to fight
for the grave of Christ, and I will stand as a crusader to fight for the
burial, the grave, the death and resurrection of Jesus Christ our Lord.
Then there is the softness of the royal court. No, brothers and sis
ters, see to it that you do not place your trust in any human power.
They that are clad in soft raiment are in king's courts. You and I do
not want a soft job; let us therefore stand out from the circumference
of human power and let us dare to believe that power comes not to the

Tuesday, June 20.] RECORD OF PROCEEDINGS. 103
State but to the Church. I like what my brother, the first speaker, said
just now when he described that little church. I have stood in St.
Peter's, I have looked up at that mighty dome and I have seen around
its circle, "Thou art Peter and upon this rock I will build my church
and the gates of hell will not prevail against it." But I have felt it was
resting upon Peter and there was very little of the Lord Jesus there;
whereas I have gone into some primitive Methodist chapel in our
country, or some tiny Baptist conventicle and the walls have been white
washed, there has been no carpet, no linoleum and the benches have been
poor, but a few peasant folk dressed in the picturesque costume of long
ago, a few rustic people come from their little villages to worship God
according to their conscience in spite of Squire and Parson ; and as they
have gathered in that little church I have seen around those white
washed walls a lustrous handwriting which I could read, "Wheresoever
two or three are gathered together in my Name, there am I in the midst
of them." And where Jesus is, there is the Church of Christ. I don't
know that you have those conditions of life, but I have often said to
our young people, "Dare to turn your back upon that village Episcopal
church and turn your face toward that little church and dare to join
yourself in membership to those humble folk with whom Jesus meets."
I know that your conditions of life are so different that what I say in
England I cannot say to you, but I always say to girls that on that day
when they are queens and their will is the behest of all, that they must
not take the innocent youth to be married in the Episcopal church, al
though they might have carriages at the door and silks and satins to
adorn the wedding, but on a girl's queenly day she must be proud to
stand in a little village chapel where her people worship God and she
was brought up as a child.
There is one thing more along that line; we are to do violence to our
love of compliance and our reliance upon the worldly power, and we
must see to it that we do violence to our natural clinging to the priest
rather than to the prophet. "What went ye out for to see? A pro
phet? Yea, and more than a prophet." Young people, there are two
types of religion in the world, there is the religion of the priest and there
is the religion of the prophet. The priest has been supposed to take the
sins of men into the inner shrine of God and dispose of them there in his
own prayer and orison and suffering. But too often the priest has been
too courteous, too often he has condoned and minimized sin, too often
he has taken money for doing what he knew he could not do, and the
priesthood has therefore constantly tended to effeminacy. The prophet
is a man who comes from God to speak God 's truth, and he comes in con
tact with these petticoafed priestlings and turns from them and says I
have nothing for you but the truth in which I stand. Not the religion
of form but of power; not a religion of ritual and the priest but of the
direct contact with Christ; that, young people, is to be the religion
which you are to be true to. Do violence to yourself, do violence to your
passions, whatever there is in your life tbat pulls you down, do violence

104 THE BAPTIST WORLD ALLIANCE.
to it and say, "By the faith of Christ I am going to transform what
would depress me into that which will exalt and help me. ' '
Turning from young manhood and Womanhood for a moment to par
ents, does not that same law follow ? I want to see the children reign. I
have had so many tussles with the old people and I find that they are so
indurated sometimes with habit it takes hours to turn them back to
God. The church has got to be recruited not from the world but from
her own family life. I notice in England they sometimes depreciate the
statistics of those who have joined from the Sunday-school and magnify
the result of those who have joined from the world. I say it is a false
estimate, and the true estimate would be to lay a greater stress upon
the boys and girls that join the church from the school than on
these that join from the world. If we are going to join our children
to the church, we must, dear brothers and sisters, fathers and moth
ers, if we are going to deal with the children who are of the
kingdom, of such is the kingdom, you fathers and mothers
will have to be in the kingdom yourselves. Jesus said "Suf
fer the little children to come unto me for of such is the Kingdom
of Heaven." The worst is that so many people start in the Kingdom
of Heaven and go down from it and their children are born into their
home in the kingdom and the father and mother have left the kingdom
and the children start higher up than their fathers and mothers are, and
their fathers and mothers pull them down. The most solemn thing to
say to a young man or girl when they are being wedded is to say, "See
to it, — in God's Providence you are probably going to deal with little
children, who are, so to speak, of the kingdom — though they need of
course the new birth, but their temperament and simplicity and purity
are the characteristics that eome to us through the new birth — and you
must be born and you must be in the kingdom in order to deal with these
young children." Now, I want to make a point of that; I am absolutely
certain that some of you fathers and mothers if you love your children
are spoiling them, and that you will have to do violence to a good many
things in your own characters if you are going to bring those children
up in the nurture and admonition of the Lord. I go back to my dear
friend, Mrs. Whittemore. I met her only a week ago here — I do admire
that saintly woman who I suppose has done more for fallen girls in New
York than anybody living except, maybe, the 'Salvation Army. She told
me again the story which I had heard long ago, she told me that that
night she had dressed herself for a fine ball. She was a professing
Christian but she had put on her ball dress and when her little boy
came down to see her and say his prayers she said, "No, mother cannot
hear your prayers to-day, run away, run away," and he turned sorrow
fully and looked at her and said, "Mother, where are you going?"
"Oh," she said, "that does not matter, I am going out," and the boy
with a look of horror on his little face turned to her and said, "Mother
are you going out when you are not dressed?" She was fully dressed^
people say, but in the eye of the pure child she was not dressed, and- she

Tuesday, June 20.] RECORD OF PROCEEDINGS. 105
was not in God's sight, I believe. She went to the ball; she danced her
last dance that night ; she came back to her room, took off her ball dress
and laid it upon the bed and said, "I will never wear that again, for if
that soils the pure mind of my own child must it not be soiling the pure
eyes of God's angels and his Son?" She knelt down by its side and
yielded her womanhood to Christ and Christ accepted it. She called to
gether her few worldly friends and they were amazed when she said
what she intended to do. They thought that she had become crazy but
she pursued her wonderful career, and I suppose that the Door of Hope
in New York and throughout this country has brought more of God's
fallen women back to the steps of rectitude than any other power in this
country. It was because she did violence to herself.
Now, listen; I think, probably I know, there has been a debate
whether breeding, or heredity, as you call it, or training is
the more important; and I dare to say that whilst heredity
is greatly important, training is more so, and that the good
training of bad blood will make a better subject of the law than
the bad training of good blood. But the mother and father
who are going to use the power of God for training will have to do
violence to themselves. You cannot have spiritual power without doing
violence to yourself, and it is because fathers and mothers in the present
day want to have a good time of it, as they thought they did when they
were courting, and they want to go to all manner of amusements and
worldly show, and leave their children to nurse-maids, leave their chil
dren to second-hand training, it is for that reason in our country that
so many of the children of godly parents are going wrong. It was not
so with my mother. Away back in my boyish days an elegant woman —
my father and she had wealth at their command, they could have lived in
the social circle and in the front line — but so far as I can recall never
from my earliest memory to the time when I was a grown-up boy of
twelve did my mother ever go out at night. She said she must be at
home, first to hear my prayer as a child, and then to make me happy
with her presence until I went to my bed. And it is the doing violence
to your love of a social circle, it is doing violence to the love of show
and ostentation in your houses, it is a daring to be frugal, daring to be
simple, daring to maintain a humble beautiful home without ostenta
tious show, which is the best atmosphere for the creation of Christian
child life. I remember how it was with my father and mother. So soon
as Saturday night came the mother went all around the house with us
putting away the toys and the story books and. the pictures, everything
except Noah's ark (laughter); just as it was in the case of Mr. Glad
stone, our great statesman, who always removed from his study in Down
ing Street everything that savored of his political life in order that Sun
day morning might break pure and unblemished, so my mother went
around the house and put away everything that would remind us of the
week that had gone, and Sunday broke to us children the day of days, the
day we looked forward to and counted on from Monday morning. But

106 THE BAPTIST WORLD ALLIANCE.
everything was reverent, everything was beautiful, everything was holy;
it was because she took care.
Again I say, and I leave this point, you men and women to whom God
has given children, almost from the marriage day you begin to think of
them, there are months of prayer, unspoken prayer, which the mother
is silently praying deep down in her breast. Then the little child is
turned towards Jesus as Hannah turned Samuel towards the temple, or
Zacharias turned John the Baptist towards his ministry. Then the child
receives at every pore the reverence and holiness of a Christian home in
which there is no gossip, there is no criticism of other people, especially
no criticism of the minister or the choir. Then the father and mother
live so that it makes me think of that student at Yale whose study was
covered with all manner of pictures of actresses and also of various
scenes in low life, and someone either of design or because he had a
secret purpose, brought him Hoffman's head of Jesus, and this picture
was put up upon those walls and in a week when he came in he found
the young student had torn down all the other things because he said
it did not seem nice to have those tawdry things alongside of that work
of art. He meant more than that though he did not say it. He meant
there was something in that ideal face that made other things impossi
ble. And I say that woman who is listening to me with her young family
around her, her cheery optimism, her purity, her happiness, her rever
ence to God and that strong holy man 's life, these are to be the pictures
upon the walls of young character which will make the fallen women of
the street, which will make the low life, impossible
But you can't have that power without paying for it, as Dr. Truett
said. I have spoken of the young man doing violence to himself, I have
spoken of the parent doing violence to himself; I want to speak a mo
ment, if this audience will allow me, to my brother minister, that he
also will have to do violence to himself. I am perfectly sure, my broth
ers, that you and I have been trying to wield the power of intellect, the
power of the essayist, the power of the historian, the power of the de-
claimer, the orator, and very often the political orator, and as we have
used all those sources of power Satan has laughed at us, and other men
who have given up their attempt of the study of these special sources
of power have easily beaten us. But when a minister of Jesus Christ
says I am willing to accept literary culture to a point, I am quite pre
pared to learn the gifts of speech up to a measure, I am quite willing to
be au fait with everything that is going on around, with the eivilization
of my time, but these are not to be the sources of my power in the world
but I am going to grip those spiritual forces which lie latent but ready
to be reached in the Kingdom of God — when a man lays hold upon those
spiritual forces, the power of hell cannot stand against him. I am ab
solutely sure as I look back upon my life, that before you and I can
wield that power we will have to do violence to a good many things
You will have to do violence to that desire you have to be a leader in so
ciety; you may have to do violence to your desire to shine as a great

Tuesday, June 20.] RECORD OF PROCEEDINGS. 107
writer or a great thinker or a great political leader. A man cannot have
everything and he has to count in life the source of the most conspicuous
power that he can wield ; and I say it will pay you a hundred times over
to forego what other men lay such stress on, in order to do violence to
yourself to lay hold on the spiritual forces of the Kingdom of God. Mind
you, these make no noise.
Coming across on the "Campania," I was asked to sit with the
captain at his table and he and I became very friendly and he told
me one day of the loss of that boat on the Irish coast a little while
ago, the Cunarder. I asked him how it was, was not there a light
ship there? He said, Yes, and he explained that somehow the light
ship was not at work that day, and he went further to explain that
now under every lightship around our coasts, and I dare say around
your coasts, deep down in the water there hangs a bell which is made
to ring by electricity, and when a storm is raging or when the sky is
dark and starless and there is danger, this bell is set tolling deep, deep,
deep down in the ocean depths; and the captain told me that fourteen
miles away from that light ship you may hear the tolling of that bell by
a sort of phonic apparatus which is fitted to the hull this side and that,
so that you can tell whether the danger bell is on this side or on that
side or in front. And I said I would like to hear that bell ringing. So he
took me up to the bridge and I stood there with him and placed the au
ditory nerves, so to speak, against my ear and I listened but I could hear
no bell, and he said, "You may be thankful that you hear no bell for
you are getting out upon the deep sea. ' ' Then I listened more intently
and I said, "I think I hear," and he said, "Yes, you may hear the silence
of mid-ocean"; and I listened to the silence of mid-ocean and I said to
myself, Yes, when I was a youngster in shore I heard the bells ; perhaps
now I am getting on mid-ocean I shall hear no bell but the silence of the
great deep things of God.
And I say to my brothers here, don't hang around the shore where
clapping meets every sentence, where the newspapers wait to report
every brilliant passage, where on the morrow after you have made a
great oration everybody is talking about the brilliance of it, though
no one for his life can remember what you said. Don't listen to the
bells; don't listen for any applause of men or women or crowd but
get out, brothers, get out upon the deep main, the emerald purple ocean,
the deep things of God, and there listen for and receive those eternal
forces by which Jesus Christ at Pentecost endued the church and
which are within the reach of every man and woman who will seek
them. I never shall forget one day being in the home of a friend of
mine, a wealthy man who was studying science. It was some time ago —
thank God I have grown a bit since then — but I was fool enough to say,
"How blue the ether is to-day," and I went further and said, "I can
not understand how it is that they send wireless messages through the
atmosphere; how they do it I don't know." My friend said, "Ah, I see
you understand the difference between ether and atmosphere." I said,

108 THE BAPTIST WORLD ALLIANCE.
"I don't know very much about it." "Well," he said, "I thought you
did not from the way you talked. If you will come with me to my
laboratory I will show you ether. Ether is going to be the driving
force of the next century; just as electricity has taken the place of
steam, so ether is going to take the place of electricity if only we know
how to use the ether of which you spoke so lightly just now ; for ether is
not blue." I said, "What is it?" He said, "Come and see; ether
is the ocean that washes the shores of time and washes the foot of
the throne of God. Everything soaks in ether as a sponge soaks in water;
it is all around us but people don't know it. They don't see it; they
don't feel it; they are bathed in it without knowing it; but it is the
great force of the future." So he took me into his laboratory; it was
in a garden and I climbed steps and sat there and he did two or three
things, I don't know what; and almost immediately there was an intense
light, so intense I could not behold it. I turned my eyes away dazzled.
He said, "Yes, that is the intensest light known on earth to-day and
when once we rid it of that color and make it pure, nothing will super
sede it and the power we are getting hold of in ether is not only illu
mination but also motive power. You know we have to obey it and we
are learning how to obey it so that we can use it." I said, "Thank you,
good afternoon, I want to get alone." I felt like Xenophon's soldiers
when after passing through Asia Minor they came to a ridge of moun
tains and said "Thalassa, thalassa, the sea, the sea," when they came
on the edge of the Black Sea. And I saw the sea. I leave this with you ;
just as ether is all around us but you and I do not know how to use it, but
we are going to find out, the scientists will find out, so the power of Pen
tecost is all around about us, but we have got to learn to use it. You
may use it if you are humble enough and penitent enough and faithful
enough and if you make Jesus first and hide yourself under him; and I
tell you men and women, boys and girls, fathers and mothers, you will
do the work of your life, not by money, not by physical force, not by in
tellect, not by emotion, but by contact with the eternal forces which are
bringing on the new heaven and the new earth.
Leads in prayer.
Chairman: Jesus has spoken to us by the way and our hearts have
burned within us.
Hymn, "All Hail the Power of Jesus' Name."
The session closed with the benediction by Rev. F. B. Meyer.

FOURTH SESSION. Tuesday Evening, June 20, 1911.
Session opened at 7.45 with a devotional service led by Dr. W. J.
McKay, of Toronto, Canada.
President E. Y. Mullins was the special chairman for the evening
Chairman: My heart is so full of the inspiration of that magnificent

Tuesday, June 20.] RECORD OF PROCEEDINGS. 109
Baptist manifesto which we had here this morning from Dr. Clifford that
I must pause for a moment to express my appreciation of that. It is
worth traveling a long, long way and surmounting a great many difficul
ties and enduring a great many hardships and toils and sacrifices to
come into touch with the electric vitality of this man of seventy-five,
who is evidently as young as he was when he was twenty-five and who is
obviously the incarnation of the Baptist spirit. I would God that that
address might be printed not only in English but in every tongue on
earth; I hope it may prove true that somehow it shall be printed in Ja
panese and Chinese and in the Hindu tongue and in all the nationalities
of Europe. I trust it may be printed in all the languages of all the peo
ple of the world, because I know that to some, in those countries
where the struggle for civil and religious liberty is waxing vigorous,
where men are beginning to dream of what it means to be free politically
and religiously, that address will come like an echo of the longings of
their own heart and they will welcome it as the response to their own
deepest longings and desires; and others, too, those who are buried in
ignorance as to what these great ideals signify, it will come as the strain
of a woudrously sweet music floating down from a heaven of political
freedom and civil freedom that is far, far away in the dreamland to
them ; but nevertheless it will have the effect upon them of all the visions
and all the strains that come from the heavenly world into human hearts
that struggle and sacrifice and toil for the great things of the Kingdom
of God. I trust that address, so full of the spirit that this body stands
for, may be circulated to the ends of the world. We were led to the
mountain top and all the nations of the world were shown unto us to-day,
not in the sense in which the tempter tempted the Saviour once to that
effect, but rather in the spirit of one who had caught the spirit of the
Saviour himself and who looked through his eyes on the nations of the
earth and pointed us to our great duty. There are two things that are
necessary to a great life in the individual or in the denomination, a vision
and a task. A task without a vision makes a drudge; a vision without
a task makes a visionary; a vision coupled with a task makes a hero
and an apostle, and that which has made him who gave us this mes
sage the hero and the apostle that he is, is the fact that he has had the
vision and the task.
What is the task of the Baptist denomination. Well, we can define
it in terms of the Kingdom of God and those are as small terms as I
would select to define it. I believe that no denomination on earth can
survive permanently and no form of religious life can survive perman
ently unless it embodies in its ideals and methods those ultimate and
fundamental and eternal truths which Jesus proclaimed and which he
employed in the founding of the Kingdom of God on earth. What are
those principles? I cannot of course outline them in the few minutes I
have left of my ten, but I can speak of the practical task and that is what
I meant when I spoke of the vision coupled to the task. The chief point
in the life and struggle of any religious body may be determined by the

110 THE BAPTIST WORLD ALLIANCE.
point of chief assent. There are several types of Christianity in the
world, which I may refer to in a moment to discriminate them from our
type. First, I shall name the devotional type— I won't call names of de
nominations; they will occur to you — denominations whose life revolves
around certain great Confessions of Faith, and there are many splendid
elements of power in these denominations, denominations that confine
themselves to certain humanly stated Confessions. We are not of that
denomination; we have never been of that type. The Confession of
Faith which is ours is that referred to this morning, the Scripture; we
have never revolved around any Confession of Faith that men have
formulated. Our life has never been determined chiefly and dominantly
by that conception of our mission.
Another type I might call the hierarchical; the activity of the body
is expended in the task of building up a great system of priesthood, and
the whole life of the body is bent on perfecting and making efficient for
its own purpose that oraganization. Another type is the sacramentarian,
slightly different from the other though usually associated with it, in
which the constant energy and inevitable results are the interpretation of
religion into terms of sacrament, reducing the facts to the physical
realm, making of the presence of Christ a fact in the realm of matter
rather than in the realm of spirit. Another type still is the rationalistic,
where the mystical element, the religious element, the element we are
going to discuss to-night, that of religious life, is absent and the aim is
to build logical systems. That is not ours.
What is the task for which we are set? Not to build creeds or hier
archies or sacramental systems or rationalistic or logical systems, but to
build men, and there we bring those forces of the kingdom of God which
are necessary to building of character and adapt them to the task, and
carry it on as God may give us power and grace and skill to do it. But,
of course, we don't build men, God builds them. We are the instru
ments in his hands. He uses us to regenerate men and the vision we
have is regenerated manhood for humanity, for the world; and for this
we need all the gifts all the great builders the world has ever seen.
We need the imagination of the architect, for we are building a great
structure with living men and women for the stones in the walls: we
need the passion of the poet because without the divine fire we cannot
fuse the elements together; we need the patience of the painter; of the
sculptor, who works his masterpiece, because materials we deal with are
refractory and yield slowly to our touch ; we need the inspiration of the
great composer, because unless the music of God comes through our
hearts we cannot do our work well; we need the sense of proportion of
the landscape gardener; we need the constructive statesmanship of the
great statesman because we are a great people and have a great task
and have a great territory to cover with our task ; we need education, be
cause we can only appeal to the intelligence of men and the spirituality
of men. We have but two weapons with which to fight our battles- one
is religion and the other is common sense — nothing else. We cannot

PROF. A. T. ROBERTSON.

REV. J. MOFFAT LOGAN.

Tuesday, June 20.] RECORD OF PROCEEDINGS. Ill
appeal by means of authority ; we cannot present a spectacle of outward
grandeur; we cannot woo and win men with any of these forbidden lines
of power, we can only touch the springs of action; we can only appeal
to the truest and highest in men and bring to them that which will an
swer to the needs of their sin and sufferings and longings for redemption.
We have none of the outward props and none of the factitious forms and
devices and employments for leading men unto the Kingdom of God. We
can only appeal to the eternal thoughts in men, we can only bring the
vision of righteousness and love, we can only bring the undying power of
religion itself. We are stripped of every other means of bringing saving
truth to this world.
I am very glad indeed to present the next speaker. We have one of the
most interesting and important subjects to-night that is to come before
this Alliance — "The Vital Experience of God." The first speaker is a
man who has the practical every-day task of the pastorate, who has come
into the closer relations with the conditions where the vital experience
of God is needed. The second speaker of the evening is a teacher of the
New Testament in English and Greek, who comes into vital contact with
that reservoir of spiritual power continually, and so to-night we are to
hear from the pastorate and then we are to hear from the professor's
chair. It gives me a great deal of pleasure to present to this audience
Rev. J. Moffat Logan, of Accrington, England, who will now address
the Alliance on the subject, "No Authoritative Creed." (Applause.)

VITAL EXPERIENCE OF GOD, NO AUTHORITATIVE CREED.
By Rev. J. MOFFAT LOGAN.
You will believe me when I say that I felt greatly honored when I
was asked to take a part in these great gatherings. Since that far-off
day when my mother used to tell me all that she had ever heard or read
about a namesake who was notable, I have had an interest in the coun
try which was almost wise enough to call a "Logan" to her Presidential
chair. That interest deepened when, on becoming the pastor of a church
beside the Mersey, I discovered that amongst my kindest people there
were some who looked across the Atlantic Ocean when they spoke about
their Fatherland. And now, that several of my relatives and one of my
own sons, have been for years sworn citizens of this great Common
wealth, you will not wonder that I say "Amen," most heartily, to every
prayer which asks Almighty God to bless the English-speaking world.
But, I must acknowledge that my pleasure in being asked to speak to
you was changed into dismay as I perused the words which form the
background of this evening's meeting. As I meditated over the phrase
"Vital Experience of God," I felt a little of the awe which must have
filled the soul of Moses when he stood, unshod, before the Burning Bush.
It seemed to me as though each letter in the title of my offered theme
was all ablaze with eyes which searched and saw how shallow had been
any claim of mine to piety.
Then, happily for me, my eyes caught sight of the subordinate expres-

112 THE BAPTIST WORLD ALLIANCE.
sion, "No Authoritative Creed" and I felt somewhat comforted. In
these three words there is a note of challenge — almost of defiance. They
sound together like a call to battle against any who would raise up artifi
cial barriers around the ever-growing human soul. And it relieved me
to remember that my business, for this evening, stood related to the
minor, rather than the major, phrase.
And yet, perhaps, you will permit me, in passing to the lesser through
the greater, to remind myself and you of what the words "Vital Experi
ence of God" imply. They imply suggestive things concerning God.
They imply that we define the Being of the Highest in the terms of Per
sonality — in the terms of Personality akin to that which we impute to
one another — in the terms of Personality interpreted to mean Self -Con
scious-Spirit. We believe Self-Conscious-Spirit to be that in which we
live and move and have our being. They further imply that we define the
Character of the Highest in the terms of Christianity. The natural sci
ences may speak to us of the Creator's power and wisdom; the Hebrew
records may tell us much of the Creator's skill and beauty; but, to see
His holiness and love, our eyes must turn to Mary 's Son. We believe the
Christ of the Evangel to be the very Image of the God of the Eternities.
And then, they imply that we define the Providence of the Highest in the
terms of history. He who inhabiteth Eternity cares much for souls, but
more for men; much for men, but more for Man; much for Man, but
more for all the Universe. It seems to us that God is demonstrating on
this planet, once for all, the cruelty, the blasphemy, and the futility of
sin. But words like these, "Vital Experience of God," imply suggestive
things concerning God's relations to ourselves. God's relations to His
offspring are not to be gathered up in their enjoyment of His gifts. The
vision which Jacob had at Bethel was not the noblest possible to Man.
Ladders, and angels going up and down thereon with human prayers and
' earthly blessings, may be necessary to convince us mortals that the gate
of Heaven and the house of God are very near. But gifts have been known
to keep the givers and receivers miles away. Neither are God's relations
to His offspring to be gathered up in their contemplation of His attri
butes. The vision which Isaiah had on Zion was not the noblest possible
to Man. A Temple redolent with incense and smoke and sword-like flames
and seraph's chantings may have been desirable when the death of a
king made even a prophet pessimistic. But the contemplation of God's
attributes has always been a gulf between Jehovah and the contemplating
soul. God 's relations to His offspring have their climax in the realization
of His presence. As the vision of Isaiah transcended that of Jacob so did
the vision of Abraham transcend the vision of Isaiah. Sweeter than the
rustle of angelic garments and the whisperings of seraphs was the music
of the voice which said: "Fear not Abram: I am thy shield, and thy ex
ceeding great reward." That promise was prophetic of the day when
God Himself would come into the consciousness of Man. He who escapes
the senses and eludes the intellect may yet be apprehended by the heart.
And certainly the words, "Vital Experience of God" imply suggestive
things concerning our relationship with God. They imply that the real
ized presence of God is life-bestowing. The old conception was that for
a man to touch the Deity was certain death; whereas the new concep
tion is that a man is surely dead until the Deity is touched. Experience
is knowledge. In all knowledge there is contact. And contact with the

Tuesday, June 20.] RECORD OF PROCEEDINGS. 113
Living God sends life into the human soul. A man thus born from above
becomes, by virtue of that birth, a member of the order founded by the
Christ. The Christ, though one in His eternal personality, is twain in
nature; human by His birth from Mary and divine by virtue of the ac
tion of the Holy Ghost. And every human being born of the Holy Ghost
becomes a personal partaker of the nature called from all eternity divine.
The life-divine is not identical in kind with that which links us to the
animate creation. Nor is it similar in essence to the life which links us
to the sons of Adam everywhere. It is a life peculiar to the saints and
which by linking them to God, invests them with the dignity of sons.
Not only so but these words of ours imply that the realized presence of
God is life-sustaining. Its earliest fruit is faith. The once-born can
infer, have moral intuition and assent to oracles, but then the twice-born
can perceive what lies beyond the reach of reason, hearts and conscience,
and are so delivered from uncertainty. Faith is belief made active by
vitality. The second fruit is fellowship. In ordinary times this fellow
ship means peace. In times of need this fellowship is prayer. And when
joy visits us this fellowship is known as praise. And then the fruitage
of Fidelity is borne. "If we say that we have fellowship with Him and
walk in darkness, we lie and do not the truth." "He that abideth in
Him will walk even as He walked." "He that sinneth hath not seen Him
neither known Him." The heavenly life produces faith and leads to
fellowship and makes fidelity inevitable, and these, reacting on the life
from Heaven, makes it ever an increasing power.
And then our words imply that the realized presence of God is life-
transfiguring. We are surely furnished now with our controversies as to
the content of the words "Eternal Life." We ought to have remembered
from the beginning that our Master had defined them once for all. How
small notions of it look beside the word "This is life eternal to know
Thee, the only true God and Jesus Christ, whom Thou hast sent. ' ' Eter
nal life connotes everlasting existence but everlasting existence does not
contain eternal life. Eternal life connotes everlasting happiness, but ever
lasting happiness does not contain eternal life. Eternal life has its only
synonym in everlasting blessedness — unbroken conscious contact with the
Father through the grace of Jesus Christ, His Son. That our life will last
forever is a little thing, but that it will become more luminous forever is
a gospel to be welcomed with a cheer. The symbol therefore of our her
itage is not a ceaselessly extending line but a ceaselessly expanding cir
cle, and, as its ever-receding circumference encloses more and more of the
experience of God, we know how vital is the great reality which saints
call Heaven. To every one, to whom has come a share in the vital ex
perience of God, has also come the fulfilment of the words of Christ, "At
that day ye shall know that I am in the Father and ye in Me and I in
you." To them Agnosticism is a disappearing quantity.
And now remembering that the great reality covered by the phrase
"Vital Experience of God" is, by assumption, co-extensive with the Bap
tist world let us turn to the subordinate expression, "No Authoritative
Creed." Naturally, I am anxious to convey exactly what we think on
this particular and so, perhaps, you will pardon me if I proceed at a
pace which may prove trying to the patience of our younger friends. My
ecclesiastical fathers used to "fence the table" in my early days and so
I shall attempt — but not in length — to imitate them here.
We are not at all afraid of this word. "Authoritative," and therefore

114 THE BAPTIST WORLD ALLIANCE.
I must mention some of the things which we do not mean when we use
this phrase. When we say "No Authoritative Creed" we do not mean
"No Authoritative Book." Not in the year 1911, at any rate, shall we,
as Baptists, apologize for the fact that we have amongst us an authorita
tive book. We are not entirely ignorant of the Sacred Books of the East
nor of the masterpieces of the West and yet we say of the Bible that it
is not simply the noblest of its kind but that it constitutes a kind of
which it is the only specimen. We believe that the Bible is to the theo
logians what nature is to the scientist, and when anybody puts to us the
ancient question, "What is truth?" we answer, "That which the Scrip
ture as a whole proclaims in the hearing of the world. ' '
Then when we say "No Authoritative Creed" we do not mean "No
Authoritative King. ' ' No one at all acquainted with the teaching of the
Bible will affirm that our acceptance of it as the record of Jehovah 's rev
elation of Himself to man compels us to accept as final for ourselves
whatever lies between its alpha and its omega. All the writers who
composed this Book assent adoringly to the Eternal Father's cry, "This
is my beloved Son, hear ye Him." He, only, is our prophet, Priest, and
King and only that which appertains to Him is binding on our souls
to-day. And when we say "No Authoritative Creed" we do not mean "No Au
thoritative Voice." Just because it is a Book written through the ages
and completed centuries ago the Bible stands in need of an interpreter.
After the reason has done her best along the line of criticism and after
the church has done her best along the line of testimony, we must listen
for the whispers of His voice who is the Spirit of this wondrous library.
And whatsoever the Voice, quoting from the Book, educes from the things
belonging to the King, possesses for us Baptists, in the realms of faith
and conduct, absolute authority.
Nor are we any more afraid of this word ' ' Creed ' ' although once more
some reservations must be made. This subordinate expression does not
read "No Fiduciary Creed." As those who have had to struggle through
to our position we have rather a contempt for anybody who through
mental indolence or moral cowardice refuses to confront the facts of his
religious life and think them out — thus raising in his mind an ordered ed
ifice of truth. A ereedless saint is at the mercy of his sentiments. A
creedless teacher is a contradiction in so many terms. And to trust a
congregation to a ereedless pastor were like engaging a poet rather than
a pilot to conduct a vessel out to sea. A creedless faith is like a spineless
form. Then this subordinate expression does not read "No Proprietary
Creed." The dead hand sometimes proves a paralyzing power and yet
there is another hand more vital but less clean. It may seem very beau
tiful and pious to launch institutions, as the Pagans used to launch the
little ships devoted to the gods, devoid of guarantees, but such properties
not seldom fall into the grasp of those whose teaching contradicts the
views for which the founders lived and would as willingly have died. The
generous dead have rights which the living ought in honor to maintain
and those who use property for purposes alien in spirit to the purposes
for which that property was given — bring a scandal on the Christian
name. Least of all does this subordinate expression read "No Declaratory
Creed." A creed is such that it requires the open air. The individual

Tuesday, June 20.] RECORD OF PROCEEDINGS. 115
believer ought always to be ready, i. e., able as well as willing, to give a
reason for the faith that is in him. Each great denomination owes it to
her sister churches to proclaim from time to time — as we ourselves did in
1905 under the leadership of one who is surely with us even now — what
she esteems to be the fundamentals of the Christian faith. And Christen
dom, as a whole, owes it to the world to set forth most clearly what is
of the essence of the faith which saves. In the wisdom of God, our con
troversies are concentrating toward that issue and, when it comes to pass,
the children of the world will doubtless say, ' ' Come, and let us go up to
the mountain of the Lord and to the house of the God of Jacob : and He
will teach us of His ways and we will walk in His paths. ' '
After all this fencing let me frankly state that when we speak of "No
Authoritative Creed ' ' we mean, in the first place, ' ' No scheme of defini
tions to be placed as a threshold over which a man must pass in order
to become a member of a Baptist church. ' ' I know that it has been the
custom in some quarters to call upon the candidate to state his views
upon the fundamentals of the Faith. I also bear glad witness that a very
large proportion of the friends who entered Baptist churches in this
fashion have become remarkable for grace and usefulness. But is it
not the fact that such were all right anyway ; and that what of those who,
fearful of this ordeal, hung back amongst the dangers of the world? We
agree that a Baptist church ought never to open her doors to anyone who
does not, obviously, share the vital experience of God: we are certain
that she will be wise if she only suffers those to enter who entirely sym
pathize with that for which she stands apart from all her fellows; but,
these things given we most strongly deprecate the application of a
special ereedal terminology to anyone who wishes to become enrolled be
neath the Baptist flag.
Then, in the second place, we frankly state that when we speak of "No
Authoritative Creed" we mean "No scheme of definition to be used as a
weight against which any person must be tried who would become a stu
dent in a Baptist college." There are colleges in the old country — I
shall not say Baptist colleges — where such a weighing process is con
ducted, tongue in cheek. The assent vouchsafed to the submitted creed
is generally warm or cold according to the ignorance or knowledge of the
would-be minister. But, as a rule, they atone for the length of the creed
with which they enter by the brevity of that with which they say ' ' good
bye." We grant, of course, that to an ample share in the vital experi
ence of God and to a thorough knowledge of an enthusiastic devotion to
the Baptist point of view the would-be student ought to show clear proof
of pastoral potentialities ; but, given these, we should abstain, especially
in days like ours, from asking his assent to detailed ereedal formulae.
And then, in the third place, we, with special frankness state that
when we speak of "No Authoritative Creed" we mean "No scheme of
definition to be erected as a standard unto which an individual must
conform who would remain a leader of a Baptist commonwealth." We
always expect and we almost always get in our Baptist leaders, whether
they be preachers, professors, or presidents, men of character, who know
the Lord and love the things- for which the name of Baptist stands ; we
should deeply mourn the forging of a verbal instrument by which they
might be harassed in the work committed to their care. Such a thing
would prove as harmful as it is unnecessary. We are a community of
baptized believers. And latent in that fact our safeguards lie. Come

116 THE BAPTIST WORLD ALLIANCE.
now and let us reason together on this point. We admit that it is pos
sible for men to continue in the teaching and the practice of believers'
baptism and yet be destitute of any share in the vital experience of God.
We also admit that it is possible for men who have a share in the vital
experience of God to reach conclusions as to believers' baptism, which
would make their continued presence in our midst anomalous. But we
deny that it is possible for men, whose vital experience of God is up to
date and who continue in the teaching and the practice of believers ' bap
tism, to wander permanently from the central verities of Christianity.
Should an apparent heretic arise amongst us, he will soon discover either
an obvious lack of spirituality or a desire to minimize the ordinance for
which we stand. The very worst thing to do with such a brother is to
make him famous, with sensation-mongers, by endeavoring to oust him
from the Baptist fold. Let him severely alone and he will either come
back or get out, before many years are gone. If you should ever find a
spiritually-minded and enthusiastic Baptist leader who is anything but
orthodox I trust that you will capture him and show him as a freak of
grace. Now, if we are asked to give our reasons for this triple negative we
have them ready. It is uttered in the name of Bible Truth. Although
rejoicing to be called "the People of the Book" we are very far indeed
from thinking that the last amongst the Bible verities has been perceived.
That was in 1620 and this is 1911, but we are still very confident that the
Lord has much more Truth and Light yet to break forth out of His Holy
Word. And we would encourage all the students, in our midst, to pre
pare their spirits for the larger vision and would also — a much harder
task — prepare ourselves to listen to their words when they come amongst
us light arrayed. The liberty that we would give is due entirely to the
confidence which we possess. We are confident that fair inquiry will but
make more evident the great rock-facts, that the Bible is the centre of
God 's revelations, that the gospel is the centre of the Bible, and that the
centre of the gospel is the Cross of Christ. But we are also confident
that the implications of such things are infinite and we desire to see the
Bible searched, expounded, and especially, applied. There is little fear
that we shall ever treat our home-grown seers as oracles whose words
must be received unquestioningly. We shall heckle them, no doubt con
tradict them, when they dare to differ from ourselves, and make them
prove whatever they advance, but we shall not seek to drive them from
our midst because they have been able to transcend our limits. Men
whose experience of God is vital enough to keep them loyal to the least
of Christ's commandments can be trusted with the largest liberty.
Then our negative is uttered in the name of Mental Honesty. We dis
tinguish, of course, between honesty of act and honesty of speech on the
one hand and on the other hand between honesty of speech and honesty
of thought. A man dishonest in act is a man who either takes or keeps
what he knows to be another's. A man dishonest in speech is a man who
either says or implies what he knows to be untrue. And a man dishonest
in thought is a man who either comes to or remains within conclusions
which he knows to be unwarranted. Now will anyone who knows even a
little about the matter say that the creeds of Christendom have never
been the enemies of mental honesty ? Run your eye along the statements
in the "Apostles" the "Nicene" the "Athanasian" creed and recollect
the writings of the men who solemnly subscribed to these great documents !

Tuesday, June 20.] RECORD OF PROCEEDINGS. 117
Refresh your knowledge of "The Westminster Confession of Faith,"
"The Thirty-nine Articles" and "The Bases of Methodism" and remind
yourselves of what you know of the general thinking of many of the men
who practically signed these standards. Refuse to blind yourselves to
the moral effect of "mental reservations," "general senses," and "at
tempt to harmonize the contradictory" and then return to us an answer
to this question, "Will you ever tempt your children to erect such tents
in such a wilderness ? ' ' We are not contemptuous, as we have shown, of
creeds. We look upon them as the work of intellectual giants who were
seeking to erect great walls between the citadel of truth and the sur
rounding floods of error. We admit that every student of theology
should know them well and understand the part which they have played
in the development of Christian thought, but, when it comes to giving
an assent to aged symbols, we declare that such should never be required
from living, honest men.
And then our negative is uttered in the name of Christian love. There
is ample evidence to show that when the Twice-born hear the Truth,
proclaimed from the view-point of the speaker's spiritual experience,
they lovingly agree together and are richly profited. But there is even
more abundant evidence to show that even when the Twice-born hear the
Truth expounded from the standpoint of the speaker's intellectual defini
tions, they commence to fall asunder into disputatious groups. In the one
case the truth of God was heard most clearly through the voice of man,
but in the other case the voice of man was heard too loudly through the
truth of God. The attempt to impose the findings of some master-minds
upon the intellects of others has divided households, split communities,
and led to international hostilities. The authoritative creeds of bygone
times have all been instruments of cruelty. As we see the Great Shep
herd standing sorely wounded in the habitation of His friends we are in
deed inclined to cry, "0 Theology, what crimes have been committed in
thy name!" The reunion of Christendom will never even grow into a
possibility until the great authoritative creeds have been reduced to the
level of provisional hypotheses. The sons of the Eternal, with their unc
tion from the Holy One, must all be set at liberty to roam at will through
every province of the Word of God. We, at least, will surely never yield
to the temptation, which mistaken earnestness makes urgent now and
then, to add another to the creeds on which the Lord Christ has been
crucified. And now if I may in closing venture to be personal I shall confess
that my experience has not been of a character to make me long for an
authoritative creed. I am thinking now of one of my own age who was
cradled in the old Free Church of Scotland and who spent his earliest
conscious moments in and around a certain Glasgow church. At home
the first thing that he saw on waking was a portrait of the celebrated
Dr. Chalmers, and the heroes of his boyhood were the saints of the Dis
ruption. He always knew that he revered the Free Church Ministry and
now he knows that in a sort of solemn way he enjoyed the Free Church
services. Of course he knew nothing at all in those days of the Free
Church creed and in his folly he imagined that the Free Church had be
come entitled to that name because she was the church above all others
where the gospel of the blessed God was preached as an evangel of free
grace to every man.
He is never likely to forget the morning when, as a happy, careless

118 THE BAPTIST WORLD ALLIANCE.
youth, he passed a group of controversialists and heard one say, "The
Free Church of Scotland teaches that, by the decree of God, for the mani
festation of His glory, some men and angels, are predestinated unto ever
lasting life and others foreordained to everlasting death." This awful
sentence arrested the passing youth and drawing nearer he said: "I trust
that you will pardon me, but I cannot help saying that I have attended
the Free Church all my days and I have never heard that doctrine taught
at any time. ' ' This was the initiation of a long appeal to the standard of
the Free Church, notably, "The Westminster Confession of Faith." and
the young interrupter soon discovered that language can be used in one
sense from the pulpit and understood in quite another by the pew. Con
scious of his defeat in this particular, the lad, no longer careless and de
cidedly unhappy, said with boldness, "If the Westminster Confession of
Faith attributes partiality to God it contradicts the Scriptures." But,
alas, his friend knew more than he, just then, about the letter of the
Word and marshalled the reported proofs in such a fashion as to drive his
young opponent from this portion, also, of the field. "Then," said the
stripling in most deadly earnest now, "if the Bible teaches such a thing
as that the Bible is not true," and emerging, consciously worsted and
somewhat embittered but intellectually quickened from his first theo
logical controversy, he, in the name of self-evident religious truth, went
forth into what his sorrowing people called ' ' the wilderness of infidelity. ' '
For many days "Iconoclast" had no more ardent follower and the
"National Reformer" no more ardent reader, although one visit to a
Secularistic Hall was as much as he could stand. Then the Lord, who
knows the wayward heart, had pity on the youthful rebel and led him by
apparent accident into a great tent meeting, organized in connection with
Moody and Sankey's earliest visit to the other side. Then a Free Church
minister — Dr. Andrew Bonar — told the story of a certain green hill far
away; then a Free Church soloist — the white-haired Mr. Thomas — sang
the hymn called "Substitution," and then the Christ of God revealed
Himself convincingly to one at least, who had wandered from the Free
Church fold. As the so-called sceptic, with a song in his heart, went
home that night beneath a cloudless sky, he realized that doubt concern
ing Jesus Christ at any rate had passed away.
It was only natural that he should wish to work for Christ amongst his
Free Church friends and that they should welcome him as a brand pluck
ed from the burning. He at once joined a Free Church Evangelistic As
sociation and in the course of time was asked to address a congregation
in a Free Church hall. His text on that occasion was, of course, John 3 :
16, and you can easily imagine how he revelled in its atmosphere. But
his "doctrine" did not suit the leader of that earnest band. By declar
ing that the Father loved everybody, that Jesus Christ had tasted death
for every man and that the Holy Spirit had been poured out upon all
flesh he had challenged the veracity of "The Westminster Confession of
Faith," and that could not be tolerated upon Free Church premises. In
imitation of their betters a meeting of the executive was summoned, and
after a long debate protracted until after midnight the young convert
from scepticism was excluded by deliberate vote from that community
upon the ground that he had set at naught the Free Church creed. There
was no song in his heart as he walked homeward then and few stars
looked down upon him from the sky, but as he and his young wife rose

Tuesday, June 20.] RECORD OF PROCEEDINGS. 119
together from their knees they were more sure than ever that the love of
God was free and universal as the air.
It is scarcely necessary to remark that from that time onward he for
swore authoritative creeds. He was exceedingly sure of Jesus Christ.
He was profoundly grateful to the teachers who assisted him in mastering
more of Christian truth. But he had quite made up his mind that not
even the most infallible amongst his helpers should become his oracle.
Step by step as, in loyalty to Christ he studied the Bible, under the guid
ance of the Holy Ghost, he was drawn away from his earlier associations.
The transition from Presbyterianism to Congregationalism was compara
tively easy, but the way from that to the recognition of the truth that all
believers and believers only ought to be immersed in water was compara
tively hard. But that conclusion was reached at last and action had to
follow evidence. Within a year of his baptism he crossed the threshold
of a Baptist college and in due course his life-work in the Baptist minis
try began.
The atmosphere of freedom which has since surrounded him has doubt
less had its perils. There have been times when what he claimed as lib
erty began to look like license, times when his genuine friends had ample
reason for grave anxiety, time when he, like many more, did well to listen
to the notes of the ' ' recall ' ' which Spurgeon rang out so bravely from his
watchtower yonder in the British capital. But there never was a time
when an authoritative creed would not have proved his enemy by crystal-
izing a phrase and making the passing permanent. Happily a creed like
that has no existence in our midst and he was suffered to beat out his
own and make it workable. In fact, his heresies were only hemispheres
of truth, and he was able to annex the other hemispheres in time. And
now to-day he has a creed, immovable in its centrality, whose circle he
would fain expand continually and whose circumference is only pen
cilled in from time to time. To-day he is one of those who look upon sin
cerity as saintship, who hold that Christianity is all inclusive and who
maintain that the law of the Lord is binding upon earthly empires quite
as truly as on human souls. At the same time he is one of those who
hold by the absolute Deity of Jesus Christ, the substitutionary character
of Christ's atonement and the visibility of Christ's return. And he con
tends that if he had been trammelled by any authoritative human creed,
he would probably never have driven the central truths which he has seen
so deeply nor flung any of the inferential truths so far.
Brethren, it would be too absurd for anyone to generalize from one
particular. Yet the experience which I have sketched is typical because
it is the life-story of an ordinary, earnest man. And then you see how
ereedal tyranny may injure and how ereedal liberty may bless. I admit
that if conversion did not constitute the cornerstone of our community
and if the immersion of believers did not form the reason for our separ
ate existence we might have to think of ereedal tethering. But we are not
speaking on behalf of unconverted, although cultured scholars, nor for
such saints as are in our peculiar rite a useful variant of Christian bap
tism. We are thinking only of the comrades who, sharing our vital ex
perience of God and discerning the holy implications of their baptism,
desire to follow their beloved Chieftain everywhere, and contend that such
may well be trusted to remain with the- sphere of evangelic truth. The
desire for an authoritative creed is surely a departure from the stand
point of our Baptist sires. It is an endeavor to escape from spiritual

120 THE BAPTIST WORLD ALLIANCE.
risks by artificial aids and so is scarcely honoring to one another nor to
Him who is supposed to be our chosen Guide. Let us insist on spiritu
ality and loyalty and having these be well content to pay the price of
liberty. A Baptist is a man who, through his baptism, declares, not only
that he is, through Christ, in vital connection with the Father but also
that the words of Christ historically interpreted are now his laws and
such a man is surely worthy to be trusted in the realm of religion, any
where. For three hundred years the Baptists in both hemispheres have
stood for loyalty to Christ and liberty amongst each other and the prin
ciple which has sufficed to make us powerful will suffice to keep us true.
Chairman: I am sure after this incisive thinker's magnificent presen
tation of this great theme we are ready to sing a hymn that matches the
experience that has been described to us.
Hymn, "I Hear Thy Welcome Voice."
Chairman: The next speech is one that will enlist the interest of
course, of every Baptist, a discussion of the ordinances and an aspect of
the consideration of the ordinances that will appeal to us especially in
view of the general topic for the evening, "The Vital Experience of
God." "Oh, if we can bring the ordinances with their beautiful sym
bolic significance into the current of divine life and experience of our
own souls how it will lift them to a new place of power! The speaker
who is to discuss the subject, "The Spiritual Interpretation of the
Ordinances" many of you will recognize from the London Conference,
all of you who were there. His qualifications for presenting this theme
are many; I cannot name them all, but chiefly these: He has been a
life-long student of the New Testament. He teaches a class of twenty-
five to fifty men in New Testament Greek every session and a class of
one hundred and twenty-five to one hundred and fifty in English New
Testament studies. He has been a professor of theology for about
twenty-three or twenty-four years; he writes books so fast that the lo
cal pastors say, "It keeps us all poor buying them." I didn't know he
had time from his work on his enlarged edition of the Greek Grammar
and the New Testament to prepare a paper oh this or any other sub
ject, but he has. It gives me a great pleasure to present A. T. Robert
son, D. D., of the Southern Baptist Theological Seminary, Louisville,
Kentucky. (Applause.)

THE SPIRITUAL INTERPRETATION OF THE ORDINANCES.
By Prof. A. T. ROBERTSON, M. A., D. D., LL. D., Southern Baptist
Theological Seminary, Louisville, Ky.
This is one thing that Baptists stand for against the great mass of
modern Christians. The Greek Church, the Roman Catholie Church, the
Lutheran Church, the High Church Episcopalians, and the Sacramental
wing of the Disciples attach a redemptive value fo one or both of the
ordinances. It is just here that the term "Evangelical Christianity"
comes in to emphasize the spiritual side of religion independent of rite

Tuesday, June 20.] RECORD OF PROCEEDINGS. 121
and ceremony. It is a curious turn in history that the one body of
Christians that holds a thoroughly consistent attitude on the subject of
regeneration before baptism should be so often charged with holding that
baptism is essential to salvation. As a matter of fact, Baptists lay less
emphasis on the necessity of baptism than any other denomination ex
cept the Quakers who go to the extreme of rejecting it entirely. The
Quakers are right in stressing the fact that one 's spiritual fellowship
with God is independent of rites, but they impoverish the message of the
gospel in refusing to use these ordinances which are charged with rich
truth, just because so many misuse them. Those evangelical Christians
who practise infant baptism lay more stress upon baptism than the Bap
tists do, since they will not wait till the child is converted. They prac
tise infant baptism in hope that the child will be converted. This puts
the cart before the horse and empties the ordinance of its real signifi
cance. One cannot but feel that infant baptism among the evangelical
denominations is a relic of the fears that infants would perish unless they
were baptized, the origin of the practice, in truth. Then they are wholly
inconsistent, though preaching salvation by grace, praise God.
Now, Baptists stand out against the indifference of the Quakers, the
heresy of the Sacramentalists, the nervous over-emphasis of the Psedo-
baptists and contend for the spiritual apprehension of the ordinances.
Our position is a difficult one because men are prone to drift into reliance
upon rites for salvation. It is the lazy man's religion. It is the way of
the literalist. The very use of rites tends, unless resisted, to harden into
formalism and sacramentalism, unless one continually strives to see the
significance of the symbol. The Pharisees made an ordinance out of
washing the hands before meals. The Pharisee who invited Jesus to dine
marvelled that Jesus did not take a bath before the meal. Unless you
take a bath before meals, you are unclean and cannot be saved. The
Judaizers carried this sacramental notion into Christianity. They held
that a Gentile could not be saved without circumcision. He had to be
come a Jew. The blood of Christ was not enough. The Holy Spirit
could not give one a new heart without the help of this ancient Jewish
rite. So the Pharisaic party in the church at Jerusalem had Peter up
before the church for fellowship with the house of Cornelius in Ceesarea.
They reluctantly submitted after his story and held their peace for a
while. When Paul and Barnabas returned from the first great missionary
campaign, the Judaizers promptly turned up at Antioch with the ultima
tum: "Except ye be circumcised after the custom of Moses, ye cannot b3
saved." Paul accepted the challenge without a moment's hesitation. He
took the matter to Jerusalem to show that the apostles and the mother
church did not endorse the radical doctrine of the Judaizers. He would
not for the sake of peace agree for Titus, a Greek, to be circumcised. He
did not yield for one hour to the demands of the false brethren, that the
truth of the gospel might abide. The battle of Paul's life was just this.
He preserved spiritual Christianity against the demands of the cere-
monialists. He met terrific opposition as did Jesus, as did Stephen, and
for the same reason. The intolerance of those who mistake the symbol
for the reality is always bitter.
Paul won his fight with the help of other apostles and Juda
izers were driven back before the onward march of apostolic Christianity.
But the same narrow spirit reappeared in the second century. It dropped
circumcision and seized on baptism as the sine qua non of salvation.

122 THE BAPTIST WORLD ALLIANCE.
This teaching was in reality Pharisaism redevivus. It was also in har
mony with much pagan theology. It was easy to understand and it swept
the field in the course of time. Out of the heresy of baptismal regener
ation or remission has sprung a brood of errors that have turned ihn
course of Christian history away from its primitive purity. If baptism
was regarded as essential to salvation, then the sick and dying should bo
baptized before it was too late. Clinic baptism thus arose. But the sick
could not always be immersed ; hence sprinkling or pouring could be done
in extreme cases. Water for immersion was not always ready to hand,
and, since death might come, the ordinance had to be changed to sprink
ling or pouring. This situation appears as early as the middle of the
second century in the Teaching of the Twelve Apostles. The supposed
necessity of baptism is the explanation of the gradual use of sprinkling
and pouring alongside of, and finally instead of, immersion. Thus also is
explained the origin of infant baptism. If baptism is essential to sal
vation, then infants must be baptized. At first, and for long, infants
were immersed (see the Church of England Articles), but gradually
sprinkling and pouring drove out immersion.
The modern Baptist voice cried in the wilderness in the seventeenth
century in England, only the multitudes did not flock to the wilderness
to hear and heed. To the many, after the long centuries of perversion
of the ordinances, we seem interlopers and disturbers of the settled
order of things. But the Baptist voice has been heard in the world of
scholarship. The lexicons, the Bible dictionaries, the critical commen
taries with monotonous unanimity now take for granted as a matter of
course that baptism in the New Testament is immersion and immersion
alone. To the unlearned Baptists still have to prove this fact so patent
to scholars.
And yet we do not carry all modern evangelical Christians with us in
the restoration of the ordinance of baptism. We have won our conten
tion, but we do not carry those who are convinced to the point of action.
The tables are turned upon us in this wise. They say that we are stick
lers for a mere form. What is the use? Grant all that we claim, and
what difference does it make? So it comes about in modern life we are
put again on the defensive and pushed over to the edge near the side of
the ceremonialists, we who are the champions par excellence of spiritual
Christianity, of a regenerated church-membership. We must expound
our message yet again. We do not insist on baptism as a condition or a
means of salvation. We deny both positions very strenuously. We say
"no conversion, no baptism." First the new life in Christ, then the
baptism as the picture and pledge of that life. We contend that the
form is important just because the ordinance is only a symbol. The
point in a symbol lies in the form. It is true of a picture. One wants
the picture of his own wife, not just the picture of a bird, a man, or that
of another woman. Baptism is a preacher. It cannot preach, its full
message unless the real act is performed. John the Baptist used baptism
as the pledge of a new life worthy of the repentance which the people
professed. He used it also to manifest the Messiah. Jesus spoke of it
as a symbol of his death, the baptism which He was to be baptized with.
Peter likened it to the flood in Noah's time. But it is Paul who has
given the classic interpretation of the significance of baptism. He has
brought out the rich message in his "mold of doctrine" as no one else
has. It is a burial and a resurrection, submergence and emergence,

Tuesday, June 20.] RECORD OF PROCEEDINGS. 123
buried with Christ and raised with Christ. It is a preacher of Christ's
own death and resurrection, of the sinner's death to sin and resurrection
to a new life, of the Christian's own death and resurrection in the end.
The very heart of the gospel message is thus enshrined in this wonder
ful ordinance. Leaving to one side the question of the duty of obedi
ence to the example and command of Christ and the practice of the
apostolic Christians, matters of no small moment, we press our plea on
the ground of the great loss sustained by the perversion of the ordi
nance. Its beauty is gone. Its message is lost. It cannot tell the story
that was put into it. It becomes a mere rite that may have a meaning
to those who perform it, but certainly not that with which it was
charged. No stretch of imagination can make sprinkling or pouring
proclaim death and resurrection.
Since it is an ordinance to which Jesus submitted and which He en
joined, since it is so beautiful in itself and so rich in high teaching, we
claim that modern Christians should not let mere custom or convenience,
prejudice or inertia rob them of the joy of obedience to Christ and fel
lowship with Him in His death and resurrection through this mystic
symbol. Thus all can proclaim the heart of the message of Christ's
death. We should not rob Christianity of its full rights in this mat
ter. Let baptism preach. Our contention thus finds its full justifica
tion. We do not call men non-Christians who fail to see this great truth.
We joyfully greet all true believers in Christ of whatever name and are
glad to march with them in the great army of the Lord Jesus. But we
cannot approve the substitution of a device of man for the sacred ordi
nance of John and of Jesus and of Paul. Once it is clear that immersion
alone is baptism, then we should not hesitate to take the next step, to
be baptized.
The second ordinance preaches much the same message as that of the
first, the death of Christ. It does not, indeed, speak about burial and
resurrection. It is only of death that it has a message. But, if the
Lord's Supper does not hold so full a message, the celebration is re
peated frequently while baptism comes only once. The bread and the
cup symbolize the sacrificial body and blood of Christ. The atonement
is thus preached. The blood of Christ was shed for the remission of
sins. This ordinance reminds us of the blood covenant of grace. We were
bought with the blood of Christ. We must never forget that. We keep
this ordinance in remembrance of Christ. We proclaim His death till
He comes. The ordinance, like baptism, points forward as well as back
ward, the one to the Second Coming, the other to the Resurrection. It is
a symbol also of the high fellowship which the saints will have with
Jesus in the Father's Kingdom on high. It is an ordinance rich with
spiritual teaching. We do not admit the doctrine of transubstantiation
nor that of consubstantiation, but we do see in the Lord's Supper much
significance. Thus we symbolize our participation (communion) in the
body and blood of Christ. Like baptism, the communion is a preacher.
It proclaims the death of Jesus for sin, His second coming, and our par
ticipation in the blessing of His death. But there is one thing more.
"We, who are many, are one bread, one body for we all partake of one
bread." In a mystic sense we are one loaf in Christ. This ordinance
accents our fellowship with Christ and with one another.
Paul uses baptism as a powerful plea against sin. "We who died to
sin how shall we any longer live therein? Or are ye ignorant that all

124 THE BAPTIST WORLD ALLIANCE.
we who were baptized into Christ, were baptized into His death ? ' ' Rev.
F. B. Meyer has made a most effective use of Paul's argument in a dia
gram in which a grave is placed beneath the cross. Our old man was
crucified with Christ on the cross. The burial with Christ under the
cross advertises our death to sin. We come out on the other side of the
cross and His grave to a new life in Christ. Paul uses the Lord's Sup
per in a similar plea for consecration. ' ' Ye cannot drink the cup of the
Lord and the cup of demons." "Ye cannot partake of the table of the
Lord and of the table of demons." He alludes to the feast in the idol tem
ples, but the principle is general. How can the man who partakes of the
cup of the Lord resort to the saloon, the gambling den? How can he
align himself with the evil forces of this world? Baptism is a true
sacramentum, the Christian soldier's oath of fealty to Christ in his con
flict with the hosts of Satan. The Lord's Supper is the mystic fellow
ship of the saints with Christ and with each other in Christ.
The ordinances speak loudly against the misuse into which fhey have
fallen. Between over-emphasis and indifference there is the golden mean
of truth. The Baptist voice has always spoken in clear tones for the
free intercourse of the soul with God. The ordinances preach the same
glorious doctrine of soul liberty. They testify to the fact that the soul
is in communion with God through Christ : It is a supreme travesty to
make these ordinances stand between the soul and Christ as hindrances,
not as helps, to the spiritual life. Through centuries of misunderstand
ing we have eome thus far. Three hundred years ago the English Ana
baptists then in exile in Holland made a confession of faith in which
they protested against infant baptism as the Dutch and German Ana
baptists had done a century before. It was not till 1640-1 that the Eng
lish Anabaptists clearly grasped the Scriptural requirement of immer
sion alone as the true baptism. The Baptists have not cried in vain during
these centuries for a return to apostolic purity in the matter of the or
dinances, for the immersion of believers only. In simple truth many
men of culture in other denominations wish that they instead of the
Baptists had the powerful message which Baptists offer to the world.
It is a message of reality and is in harmony with the modern spirit. The
life is more than meat, more than ceremony. There is no reason in any
ceremony that does not express a glorious reality. If we have died to
sin and are living in Christ, the baptism and the Lord's Supper have a
blessed significance ; else they become a mockery and a misnomer. Never
in all the history of the world was the Baptist message on the ordi
nances more needed than it is to-day. Never did it have so good a
chance to win a hearing.
Session adjourned after the benediction pronounced by Rev. E. D.
Stephens, of Missouri.

Wednesday, June 21.] RECORD OF PROCEEDINGS. 125

FIFTH SESSION

Wednesday Morning, June 21, 1911.
The session opened at 9.30 with a devotional service led by Rev. James
A. Francis, of Massachusetts.
After the singing of "How Firm a Foundation."
Dr. Francis : I will ask your attention to the High-Priestly prayer of
the Master in the seventeenth chapter of John. I take it for granted
that the words of the prayer are very familiar to you all. The prayer
proceeds in concentric circles. First of all the Master prays for him
self, one single petition; then he prays for the little group of disciples
around him, then he widens the prayer, then prays for all those who shall
believe on him through their word and then he widens once more to
take in the whole round world. Let us look at these petitions for a mo
ment, they are exceedingly precious for one reason. We are told that he
ever liveth to make intercession for us, but since the cloud-curtain closed
behind the form of our Master no whisper of that great heavenly inter
cession has been heard on earth, and this chapter is a kind of sample
given us before he went away that gives the clearest hint that we have
of the nature of the age-long, all-prevailing intercession.
Notice first the Master's prayer for himself, one solitary definite pe
tition, "Father glorify thy Son"; and then he expands it by saying
"Glorify thou me, with a glory which I had with thee before the world
was." If we dare to paraphrase it in familiar language it would be
something like this, "Father, I have done all for the accomplishment of
redemption that I can do on earth ; now put me back where I was before
I came down from heaven to be the world 's Saviour. ' ' But in the centre
of that petition our Master puts in a mighty parenthesis and in that
parenthesis he gives a report of his earthly ministry in a couple of great
sentences something like this, "Father, thou hast given to thy Son
power over all flesh that he should give eternal life to as many as thou
hast given him, and I have given to them eternal life by making thee
known to them, for this is life eternal that they might know thee."
And now the Master moves on naturally from the petition for him
self to a petition for the group that stands around him; but before he
asks anything for them he makes a report to the Father concerning them.
He knows these men, he can tell all about each one of them, every pecu
liarity, every characteristic, every weakness, every element of strength.
He passes by all that and under the awful shadow of the cross there is
only one thing that the Master cares to tell the Father about this group
of men and it is this: He says, "Father, I have given them the words
that thou gavest me and they have received them and they have believed
that I came forth from thee," and in that word Jesus pointed out the

126 THE BAPTIST WORLD ALLIANCE.
supreme event or the supreme process in the spiritual history of those
men. He told the Father the greatest thing that eternal God knew about
these men when he told the Father the simple fact, "I gave them the
message that thou gavest me and they received the message and they be
lieved that I came forth from thee."
And having made this simple and yet profound and wonderful report
concerning them, the Master goes on to pray. He asks three things for
them: first, "Father, keep them in unity"; secondly, "Keep them from
evil"; thirdly, "Keep them in holy consecration to the same mission to
which I have consecrated myself." Trust Jesus Christ to round the sum
of things, to supply the secret of the universe, the very heart of God.
In those words he summed up the essentials for the Christian church for
all ages, "Keep them in unity." What kind of unity? Why, the same
kind of unity that subsists between me and thee, the unity of a divine
life. If any one thing has been splendidly emphasized in the addresses
we have heard here, it is this, that the unity in which we believe is not
the artificial or formal but that it is the vital unity of the divine life.
And then he says, "Father, keep them from the evil that is in the
world." But how? "Through thy name," and then he adds, "While I
was with them I kept them through thy name." It is a very significant
expression, that means nothing less than this, "While I have been with
these men the only hold I had on them was the spell I cast over them by
what I am ; I never asked one of them to promise that he would stay with
me a week; they were always free to go away and when I said to them
'Will ye also go away?' the only thing that held them from going was
couched in Peter's answer, now 'Lord to whom shall we go; thou hast
the words of eternal life.' " And so the Master says, "After I go away,
it will be just the same way as I held them to myself as with hoops of
steel by the spell of my own life and my own personality, 0 Father,
keep them that way forever through thy name."
Then the third petition. It reads in our version, "sanctify," but you
all know that the word there means "consecrate." "Consecrate them,"
and if we ask for the explanation we have it two verses further along,
where he says, "For their sakes I consecrate myself." This is Christ's
mirror of the ideal Christian church throughout the world; unity in the
unity of a divine life, kept from the evil that is in the world by the spell
of Christ's power and person, consecrated by the same power to the same
work to which the Master consecrated himself. And then in his pro
phetic soul he heard the tramp of coming millions and he widened the
circle of his prayer and he said, "Father, not for these alone but for all
those who shall believe on me through their word, ' ' and then he repeated
for them the prayer that he had made for the little band of disciples al
ready gathered. And then once more he widened his circle, after this
fashion, he prayed for the unity of the whole world in order "that the
world" — he who died for the world could not make his prayer nar
rower than the world; — ''that the world might know that thou hast sent
me, and hast loved them as thou hast loved me."

Wednesday, June 21.] RECORD OF PROCEEDINGS. 127
Let us lift our hearts together for a moment before we go to the busi
ness of the day.
Led in prayer.
Hymn, "Blest Be the Tie that Binds."
Chairman: W. S. Shallenberger, of Washington, D. C. : We have a
vision of the Baptist World Alliance, we have had a vision broader than
this. We have been told by the president that we are only one in the Al
liances that make for the evangelization of the world. We are peculiarly
favored this morning by introducing to you one who represents the Pres
byterian World Alliance. Not only so, but in company with him to do us
honor to-day, to join voices and hearts with us in world-wide evangeliza- {
tion we have on the platform Rev. Dr. Hunter, Rev. John R. Davies, and
Rev. W. Nevin, of the Presbytery of Philadelphia. These men will voice,'1'
through the Rev. Dr. William Henry Roberts, late president of the Pres
byterian World's Alliance, and now chairman of the executive committee
of the Federal Council of the Churches of Christ in America — through
him I say they voice to us the expressions of co-operation and comity
which move the hearts of the great kindred denomination. I have great
pleasure in presenting Dr. Roberts.
Dr. William Henry Roberts was greeted with the Chautauqua salute
and said : Brethren in Jesus Christ, elect according to the foreknowledge
of God the Father through sanctification of the spirit into obedience and
sprinkling of the blood of Jesus Christ, grace unto you and peace be
multiplied. It is my high privilege to represent before this Baptist World
Alliance two bodies entering into close fellowship one with another, hav
ing as their chief purpose that which is likewise yours, the winning of the
world to Jesus Christ; and first is the World's Presbyterian Alliance,
whose secretary I have the honor to be. That alliance is found on all
the six continents and consists of ninety denominational and national
churches and has a constituency of twenty-five millions. I bring to you
their greetings, their cordial greetings, their congratulations upon your
success in your work for man and Jesus Christ, and their prayers that
your work may be crowned in the future with yet greater results. We
realize and we feel as you do that we have entered upon a new era in
the history of Christianity in the opening years of the twentieth century.
There was never a time when the idea of the world as a world to be saved
was so practically realized by Christians everywhere as in this present,
and we need to emphasize that conception more and more, dwelling upon
the thought so ably presented to us during the devotional service, that
the chief purpose of Christ's life as well as of Christ's prayer the night
before his crucifixion was this and is this "that the world may believe
that thou [the Father] hast sent me. ' ' May we not cultivate more and
more this conception of a world which is to be saved through Jesus
Christ? Let me very concisely, as my time is limited, speak a word as to our

128 THE BAPTIST WORLD ALLIANCE.
common effort in the past for the spread of true religion throughout the
world. We are much closer together, Baptists and Presbyterians, than
many persons are in the habit of thinking. We believe, for instance, in
the sovereignty of God the Father. They call us Calvinists; they some
times use the word "Paulician." The fact is that we are New Testament
Christians, whether we be Baptists or Presbyterians, and believe that the
destiny of every human being is under him who is at once a Sovereign
and a Father. By that faith we have stood throughout the centuries.
Another cardinal doctrine in which we believe is the sovereignty of the
Word of God as the infallible rule of faith and life. Presbyterians as
well as Baptists deny the right of any human authority to bind the con
science. Here is the only law for faith and conduct. (Indicating the
Bible.) We believe further with you in the sovereignty of Christ in sal
vation. Salvation is by faith in Jesus Christ, not as some teach by char
acter. Character is not the source of salvation, it is the evidence that
one is a saved sinner. And then we believe in the sovereignty of the indi
vidual conscience under God. God alone is Lord of the conscience. By
that doctrine Presbyterians everywhere stand, and we know we have in
you, fellow-believers, fellow-workers, and men who constantly in their
lives, whether in Church or in State, maintain that great truth. By this
doctrine, brethren, we have stood together. There are others upon which
I might dwell, but that is sufficient for the present moment. Let us
stand by these great truths in the future as in the past; they are essen
tial to the welfare of men; they are vital to the spiritual character of the
Church of Jesus Christ. By their earnest teaching and promulgation
they will bring in throughout the earth ere long the everlasting kingdom
of our Lord and Saviour.
Now, in connection with the work of the church in the homeland, a
word as to the Federal Council of the Churches of Christ in America.
That Federal Council consists of thirty-two denominations, has a con
stituency of sixteen millions and binds together in a true unity for co
operation in Christian work under Jesus Christ the divine Saviour the
majority of those who bear the name of Protestants in the United States.
I bring you their greetings. Closer together in this land have Christian
believers come than in any other. That is natural. Here the great prin
ciples in which Presbyterians and Baptists and Protestants generally
believe have been taught and practised as nowhere else. Here there has
been liberty for all consciences; here there have been no limitations by
the State upon the Church; here the gospel has been in every respect
free ; and believers at last are coming together in this land, and we hope
their coming together will be a stimulus to their coming together else
where until there shall be not only a Federal Council of the Churches of
Christ in America, but a Federal Council of the Churches of Christ
throughout the world.
For one I am no believer in the organic union of Christians. The Pres
byterian World Alliance has as its motto, "Co-operation without Incor
poration." That is a good motto for Christians everywhere. There are

Wednesday, June 21.] RECORD OF PROCEEDINGS. 129
different types of thought. Men are not constructed by the great Creator
upon one model, there must be liberty : ' ' Co-operation without incorpora
tion " is a true watchword for Christians throughout the world. May we
cultivate fellowship, may we exalt Christ increasingly, may we more
and more give freedom to the spirit of missions in all our churches. And
as I think of missions, just a word to close. In the Book of Revelation it
is said to the Angel of the church in Philadelphia, "I have set before
thee an open door, and no man can shut it. ' ' The World 's Presbyterian
Alliance to which I have referred was suggested in 1870 at a meeting of
the Presbyterian General Assembly in this city. The Federal Council of
the Churches of Christ in America was organized in this city. You are
meeting here as the Baptist World Alliance in the City of Brotherly
Love. May God give this brotherly love to increase. There is before
us an open door; into that open door may the churches of Christ every
where press forward, upon their faces the sunshine of him who is the
Sun of Righteousness, within their hearts the love for souls, souls for
which Christ died, of every land and every race, cherishing in all minds
the hope of the coming of the day when Jesus Christ shall be enthroned
as Lord of all. This is our hope; may we labor therefore and strive for
the coming of the day when it shall find a glad and glorious fruition.
(Applause.) Chairman : we were told on Monday afternoon by our distinguished
president that he was very much impressed by the municipal recognition
of the World Alliance in Philadelphia. I would like to say for his gratifi
cation that that recognition is just a little broader than he feared at
that moment. If you will notice the great sign illuminating the city by
night you will find that it says, "WELCOME TO THE BAPTIST CON
VENTIONS," including this convention and all the conventions. Now,
we are not only welcomed by the civic authority of this great, city, but
we are welcomed by the local Presbytery of this city, represented by
Dr. Robert Hunter, who, in a word will yoice the welcome of the local
Presbyterians of the City of Brotherly Love. (Applause.)
Dr. Hunter: Mr. Chairman — and if I were addressing a Presbytery
or a Synod or a General Assembly I would say Fathers and Brethren —
but I must add to that salutation here, fathers and brethren and sisters,
for I understand that the sisters have equal part and equal rights with
the brethren and the fathers on the floor of the house. And in this re
gard you are Pauline surely, for in Christ Jesus there is neither Jew nor
Gentile, bond nor free, male nor female.
Possibly Presbyterianism can learn something from looking over this
Convention therefore. The Mother Presbytery of the Presbyterian
Church of the United States of America, a part of world-wide Presby
terianism, brings to the Baptist World Alliance this morning fraternal,
cordial, and hearty Christian greetings. We Presbyterians who are
trying to fill our place as well as we know how in this great city know
the pleasure of having Baptists of this city right alongside of us,

130 THE BAPTIST WORLD ALLIANCE.
heart to hearty shoulder to shoulder, hand in hand, and the great aggres
sive co-operative work for the salvation of men and for the regeneration
of society.
One of the grandest sermons I am sure ever preached, that which pro
duced the mightiest effect in the history of the church, possibly outside
of the sermons of Christ himself or of Saint Paul, was that great sermon
preached by your own William Carey and you will possibly recall the
great text — for a great sermon must have a great text — "Enlarge the
place of thy tent, and let them stretch forth the curtains of thine habi
tations ; spare not : lengthen thy cords, and strengthen thy stakes. For
thou shalt spread abroad on the right hand and on the left ; and thy seed
shall possess the nations, and make the desolate cities to be inhabited."
But that sermon had a great analysis. You will recall it, "Expect
great things from God; attempt great things for God," and this Baptist
World Alliance this morning is the realization of all that was in the
heart of Carey, the realization of what it means to expect great things
from God and what it means to attempt great things for God. You
have carried out the idea, and so there are sixty nations represented here
to-day. And yet this is but the beginning. "Earth speaks with many
tongues, heaven knows but one," and while we speak with many tongues
in the human sense of the term we are all speaking here on earth the
language of heaven, telling the lost world that which we have seen and
heard, telling the lost world the way of salvation through Jesus Christ.
Pentecost has been far exceeded since that time. More nations are
here to-day than on the day of Pentecost. And you are showing by your
presence that it is truer to-day so far as the wide world is concerned
that every man shall hear the wonderful wisdom, and salvation of God
in his own tongue. And as I don't propose to take too much of your
valuable time I simply close by expressing on behalf of the Presbytery
of Philadelphia our sincere desire, our sincere and earnest prayer that
that which is represented here to-day in the conquest of the world for
Jesus Christ by you of the Baptist Alliance shall be but the promise
of the still greater things that shall be expected of God, and of the still
greater things that shall be attempted for God by you and by us and by
all the great departments of the one universal Church of Jesus Christ.
(Applause.) Chairman: I will say for the benefit of our good Presbyterian breth
ren and others that we have one among us who will voice the response
of the Baptist World Alliance, in the person of Dr. John 'Clifford who
lives in London and who is Dean of the world of Baptists.
Dr. Clifford was greeted with applause and said: "I have very much
pleasure in making that response in your name. I need not say that it
ttust necessarily be very brief, but I do say at the same time that it
is thoroughly hearty. We are delighted to see our Presbyterian friends
and to receive their greetings, not only their greetings from the Presby
terian body in this city and throughout the States, but their greetings

Wednesday, June 21.] RECORD OF PROCEEDINGS. 131
expressed by Dr. Roberts from the National Council of Federated
Churches throughout these United States. It is a great pleasure to us to
hear the words which they have expressed and I can assure them that
we have the heartiest desire that their success may be increased a thou
sand fold and that together we may march forward on behalf of the great
movements with which the kingdom of God is so vitally concerned. It is
a joy to us to know that there is this federation of the churches of this
country. Our National Council, of which Mr. Meyer is secretary, has been in
existence now some sixteen or seventeen years, and we are glad to find
that in these States you have a council linking all the churches, free
churches as we call them in our own country, all the Protestant churches
together and that it is on a broader basis than even ours in England and
we pray that God's blessing may rest on the united efforts of these
churches for the extension of his kingdom in this land and throughout
the world. (Applause.)
Chairman: I wish to voice to you the congratulations which I bring
you and which I bring to myself that we have lived to see this day. I
thank the Lord that in the seventy years and more of my life I have
never been permitted to enjoy any five years, no not any twenty-five
years as I have the past five. I congratulate the Baptist Brotherhood of
America and Canada, Central America and all the States of North and
South America that we have been permitted to hear from Dr. John Clif
ford, of London, that expression of Baptist faith and polity which may
be carried into the remotest corner of this earth and find a lodgment.
I congratulate him upon the ability and tact and divinely inspired wis
dom which has permitted him to speak a forceful message in the spirit
of love. No one could possibly think otherwise of Dr. Clifford than as a
brother. There is not a man so humble, so far distant from all social
privileges, but that may find in Dr. John Clifford's expressions the very
humility of the Lord Jesus Christ. Great as he is in mentality he is
greater still in the spirit of the divine Lord who was servant of all.
He lives to serve, and well will it be for all of us when that can be
said of us. The man or the woman who seeks an office in a Christian
church is scarcely worthy of that office. We must arise above the ways
of the world, we must absolutely rule out of our Convocation small or
great what is called "ward politics." We must cultivate that spirit of
affection 'for every man and every woman regardless of race or color or
sex, to which our beloved Presbyterian brother has so well referred this
morning; we must cultivate that spirit so that when we come together
we shall have no bishop or king or priest between us and the Lord Jesus
who is our Master and our Life.
I look at you this morning and I see you not as delegates from the
United States of America; I want to see the farthest delegate who came
twenty thousand five hundred miles to reach us. I want to see William
Fetler, of Russia, who like Paul speaks to us in bonds and glories in the

132 THE BAPTIST WORLD ALLIANCE.
fact that he is permitted to come from far-away Russia to testify to the
freedom of conscience in the brotherhood of man. Oh, that we have
lived to see the great day, and I wish that I could myself voice the
aspiration of my heart, when you will believe, every one of you will be
lieve, that it is your bounden duty and your highest privilege to go into
all the world and preach the gospel of the Son of God.
We don 't believe it, we think we can send men to do it but that is not
the Great Commission. We must go ; we did go to Russia, brethren of the
Southland, brethren of the Northland, we did go to Russia; we sent our
prayers, we sent a little money, we sent our hopes, our longings, our
yearning, that far-away delegates should come to us and do us good, and
that we should do them good. We want them to serve us in the spirit
of the Master, and if I mistake not, the inspiration of that masterly ad
dress, that inspiring address of Dr. Clifford is largely due to the fact of
the environment of these delegates that I see all around me from very
distant shores. How could it be otherwise? The atmosphere of the gos
pel of Jesus Christ that reaches the remotest hamlet in all the world, is
here, it is here. It is here in the song service. We may not understand
the language, I didn't, but when I stood in yonder gallery and saw our
foreign delegates, from Russia especially, rise and sing, Oh, I knew the
language of song; it touched my heart; I knew we were brethren; they
did not need to have me interpret.
I cannot interpret all the language of the dear Saviour whose message
I carry in my pocket and have carried for many, many years. I cannot
interpret it in the light that he would have me do, but I am coming more
and more to do it, and the proudest privilege I enjoy to-day is the privi
lege of studying that word all the week with the intent to try to teach
it on the following Sunday morning. There is no higher honor coming
to the Justice of the Supreme Court of the United States — the late Jus
tice Brewer has given us the authority for saying — there was no higher
privilege to the late Justice Brewer than to stand before his class on
Sunday morning and teach the truth of God 's word.
Brethren, we need more Bible study. We laymen need it, and I think
it would not hurt the ministers to have it. We certainly need it as lay
men and you ministers need to carry the great message of Dr. Clifford,
not only read it to your people, but study it as our actors study Hamlet
in Shakespeare and act it before them, live it before them and love it
before them, until you absorb it as he has absorbed it from the very
spirit of the Lord Jesus Christ, whose mantle rests upon him. "Go ye."
Do you tell me that you cannot go ? Twenty-five hundred delegates each
giving $2,500 cannot go into any remote corner of the earth! Do you
tell me water will not run uphill, therefore you cannot enter China
Western China, Tibet? You cannot do it? Oh, think of the laws of the
physical universe in the last fifty, even forty, years. The mountain
stream in the far West did cross the mountain and fertilize the valley
until it blossoms as the rose, not by going over it but by going through
it. We have irrigation in the far West, teaching us faith in the power

Wednesday, June 21.] RECORD OF PROCEEDINGS. 133
of the water of salvation to fertilize and fructify and beautify every re
mote corner of this earth until it likewise blossoms like the rose and
becomes so fragrant that we shall always know it.
Again, my dear father when he died could not have believed that with
out any change of physical law I could speak to Boston from the room
in which I sleep, with its solid walls of fifteen inches of stone and mor
tar. He could not have believed it ; he would have said, the law of
sound makes it impossible for you to believe it. But I tell you I do, and
I will put you where you can talk to my brother in Cincinnati or Chicago
or Boston right from the room which you live in in Philadelphia. If the
laws of the physical universe were unknown to us forty years ago, shall
it not be true that we shall find fifty years hence that the laws of the
spiritual universe of God have not been interpreted as they should be.
We have not had a vision large enough to believe we can evangelize
the world in this generation. We need the Baptist Alliance, the Metho
dist Alliance, the Presbyterian Alliance, and all the alliances of Chris
tendom. We need them marching side by side and in happy and hearty
co-operation entering every unchristian country and illustrating in their
lives, by the medical missionaries they take to minister to the body, by
the spiritual mentors and missionaries who lead them into higher life;
we need to have all this co-operation from the particular outlook of mod
ern organization and business before we can expect the business men of
large means to lay their money by the million on the altar of their
Lord. It is coming. The Brotherhood of America will bring it; the
men in Religious Forward Movement will be as wide-awake as the wo
men of this country in their jubilee. Never have I been so inspired as to
see the report of Mrs. Montgomery in the Missionary Review ; of that
wonderful movement rolling from the Pacific Coast eastward till it has
flooded this country in that one beautiful interdenominational jubilee
movement that laid the consecrated womanhood of America at the feet
of the Master.
0 men, we need the inspiration of such movements ourselves; we need
them in these- meetings. Let us have them. Wake up and warm up and
above all love up the children who are neglected; love the laboring peo
ple who are now seemingly hopeless in some sections, love everybody up,
and then teach them the truth of Jesus Christ. (Applause.)
Hymn, "How Firm a Foundation."
Secretary Prestridge read to the meeting the following messages :
"June 8, 1911.
"Dear Mr. Shakespeare:
"I am venturing, as president of the National Free Church Council,
to send my respectful and most hearty greetings to the World Baptist
Congress. As a Free Churchman, I rejoice in the part which Baptists
have played in the struggle for religious liberty, and the endeavor after

134 THE BAPTIST WORLD ALLIANCE.
Spiritual Religion. As a Baptist, I greatly regret my inability to be
present at your gatherings.
"May your meetings be full of the presence of the Holy Spirit, and
of inspiration for future glorious service.
' ' With warmest love, I am, dear Mr. Shakespeare,
"Yours ever affectionately, " ( Sgd. ) Charles Brown. ' '

'The President, "The World's Baptist Congress,
"Philadelphia, U. S. A.

"5th April, 1911.

"COPT OF RESOLUTION.
"That this the Second Australasian Baptist Congress, consisting of
representatives of all the States of the Commonwealth and the Dominion
of New Zealand, sends its very heartiest greetings to the World Baptist
Congress assembling in Philadelphia, U. S. A., in June and we gladly for
ward this greeting by the hand of our Congress president, the Rev. Alex;-
ander Gordon, M. A., whom we commend very heartily as a brother be
loved. 'Receive him, therefore, in the Lord with all gladness, and hold
such in reputation.' It is the fervent prayer of this Congress that the
great World's Baptist Congress may be endowed with heavenly wisdom
in dealing with great problems, inspired by the Holy Spirit in all its
utterances, and thus made a blessing to the Church of God throughout all
the world.
' ' I have the honor to be, Mr. President,
"Yours in the Lord Jesus,
"(Sgd.) F. W. Norwood,
"Hon. Secretary."
The American Secretary was authorized to respond to these greetings.
Chairman: We have now come in the program to the great subject
of this Alliance, "The Christianizing of the World." It is my pleasure
to introduce as the first speaker one whose record in England is known
to many of us Americans, hut not so well as it is there. The great church
to which he brings the message of God in that great country, I under
stand, is composed of from one thousand two hundred to one thousand
four hundred members, noted far and wide as the great light, the evan
gelistic church of the region north of London, 'and it is from him we
expect this morning to hear the message "The Open Door." (Applause.)

REV. R. J. WILLINGHAM.

REV. W. Y. FULLERTON.

Wednesday, June 21.] RECORD OF PROCEEDINGS. 135
THE CHRISTIANIZING OF THE WORLD.— IN NON-CHRISTIAN
LANDS.— THE OPEN DOOR.
By Rev. W. Y. Fullerton.
The reproach of the Church of Christ is that in the twentieth century
of the Christian era there are yet in the world non-Christian lands, her
apology that she is beginning to feel the reproach. It is scarcely an ex
aggeration to say that in spite of the compassion of the Good Shepherd
there are even now ninety and nine sheep in the wilderness and but one
in the fold. When it sinks into our consciousness that of the sixteen
hundred millions on the earth a thousand millions are yet unreached by
the gospel ; that millions of those who have heard it are not in vital touch
with Christ; and that the multitudes who appeal to us are not the same
multitudes that stretched out their hands in vain to our forefathers, the
work of the Christianizing of the world will assume true proportions.
In the history of the people we seek to reach the most startling thing
is that in the ordering of God, through the centuries, the world has been
divided, as we divide our maps, into two hemispheres; that the millions
of the West have sought to solve the problems of life in one way, ob
livious of the millions of the East, who equally oblivious of them, have
sought to solve the problems in another. The meaning writ large on this
bit of history is that for many of man's needs there is more than one
solution ; we may well be content without westernizing the East ; we need
not seek to denationalize its peoples : their ways for them, ours for us, —
let each grow according to its kind. But we cannot use that argument
when we reach the realm of religion, here for man 's deepest need there is
but one answer; this is not a sphere where man's discoveries and guesses
avail, he needs God's revelation, and we who know Christ's power and
perfection, must take to all the world that message. We have our Lord 's
command, but even if our Lord had given no command, we should still
feel bound to tell all the world the news of Bethlehem and Calvary and
Pentecost. The compulsion of the Spirit is upon us, and all men have
the right to know. It is quite possible that men who differ so greatly in
their habits, will also, when they accept our faith, differ in their concep
tion and expression of it. We cannot expect to run all the world into
our church molds, nor insist on their adopting our modes of worship. It
is probable indeed that we have yet to learn from others how majestic
and manifold a thing the gospel is. The Lord has much light and truth
to break forth from His Holy Word.
The whole world is open. In earlier ages the church excused herself
because it did not seem possible to reach those who sat in darkness, even
though the difficulty was largely created by the church's earlier lapse;
but when in the eighteenth century God aroused His people to their privi
lege, He opened up the way for them. "God%ever makes half a pair of
shears." Door after door was opened to the message: country after
country welcomed the messengers, until now there are no doors at all for
the walls are down. There are indeed a few lands where the walls
still stand and where the doors are shut — Tibet, Afghanistan, and some
native Indian States; there are also places where the natural conditions
form a barrier — Borneo, New Guinea, the Amazon Valley, the Solo
mon Islands; but it may be broadly said that everywhere in the world

136 THE BAPTIST WORLD ALLIANCE.
there is no longer need of doors, open or shut — the Church of Christ can
go where it will, The world is open.
This is true in other than a geographical sense. The earth has come to
a time such as it has not known before. Our Lord's saying on the eve
of His crucifixion is again true : ' ' Now is the crisis of this world. ' ' Three
things have suddenly come to pass, each for the first time.
The whole world is known. There is no unexplored continent, no
unvisited land, no untraveled country : the North Pole and the South Pole
have rendered up their secrets; man can find a path through the sea
and through the air; the limits of the world are reached, men are ac
cessible everywhere in the earth, and we have no reason to believe that
men exist on any other planet.
Then the whole world is one. It is no longer divided into two
hemispheres. By its muscles of railway metal, and its nerves of tele
graph wire, by its pulsing waves of ether carrying messages over seas
and continents, and its subtler currents of feeling : by its newspapers and
its literature; the earth has suddenly become one world, moved by com
mon impulses, and sent forward to a common destiny. Next month the
Universal Races Congress will assemble in London, a visible evidence of
the unity of the human family.
And the whole world is awake. This is the third of the three signs
that we have reached the world's crisis. No longer is it night with one
side while it is day with the other — the light streams everywhere. Peo
ples that were passive have stirred into life : nations that were asleep
have cast aside the sloth of ages, hermit kingdoms have emerged from
their seclusion, subject tribes asserted their independence. Abyssinia
has defeated Italy, and Japan having conquered Russia now marches in
the van of civilization.
The crisis of the world is the opportunity of the church. We cannot
afford to regard the subject of missions any longer as the specialty of a
few elect souls ; we dare no longer speak of any part of the great work as
a foreign mission. The church has no commission to any special coun
try: where we ourselves find Christ is our first sphere, but it is not our
final sphere. "If we follow Christ we must follow Him to the uttermost
parts of the earth." We are responsible for the people we can reach,
not for those beyond our influence. In every nation there are some who
defy us and some who welcome us. And sometimes it is easier to reach
our neighbor in India than in Indiana, easier to win our brother in Ko
rea than in Canada, easier to save the perishing in Uganda than in Brit
ain; but wherever we can reach men we must tell them of that Name
which causes in our hearts such a nameless joy. We have as yet only
served our apprenticeship at this work, and the seal of God on our ser
vice should fill us with gratitude, and impel us to efforts more imperial
and urgent.
If the spirit that rested upon the people who heard Bishop Westcott 's
great sermon at Cambridge' years ago, when by five minutes ' silent prayer
after each he enforced his three points: (1) The Little done in the past
for missions, (2) the Much done by God through our little, (3) the
Much More we must do in the future ; if the spirit that rested upon some
of the unforgettable sessions of the World's Missionary Conference at
Edinburgh, rested upon the whole church, the consciousness of the

Wednesday, June 21.] RECORD OF PROCEEDINGS. 137
world's need, and the constraining power of Christ, would force us to
exclaim : The dead have been awakened — shall I sleep?
The world 's at war with tyrants — shall I crouch ?
The harvest's ripe — and shall I pause to reap?
I slumber not — the thorn is in my couch;
Each day a trumpet soundeth in my ear,
Its echo in my heart.
Nearest of all non-Christian lands is that which you are severing from
your own and changing into a continent — South America. It cannot in
any proper sense be considered even nominally Christian, for though al
most through its entire area Christ has been named, the Bible is denied
to the people and the power of the gospel is unknown. By its geogra
phical position it may in the coming time come into relation with Africa,
may indeed receive the overspill of the population of that continent.
Remember that black population doubles itself twice as fast as white.
It requires little imagination to conceive a line of traffic across the nar
rowest part of the Atlantic between the two continents. But in spite of
the Panama Canal, South America must ever be associated with its sister
of the North, not in name only, but in all neighborly regard and Christly
service. In the future these two continents of the West may vie with
each other in showing forth God's glory, as through the gates that you
are opening between them shall pour the wealth of the world.
Africa so long closed by its fever belt and its marginal inter-tribal
strife, now is open too. From its very centre where lie the heart of
Livingstone, the bodies of Hannington and Grenfell and many more of
God's heroes, to its utmost verge, the challenge of Christ has been
given. The statue of Gordon of Khartoum, faces towards the desert,
and the statue of Lavigerie stands sentinel at Biskra, waiting for the
time when along the four great strings of God's Ebony Harp the music
of the gospel shall vibrate to His praise. To the North by the Nile, to
the South by the Niger, to the East by the Zambesi, and to the West by
the Congo — the Congo which has in our own day carried such discords
to the sea.
True, there is the Mohammedan resistance, the problem of faith di
vorced from morality, and bigotry allied with ignorance. At the junc
tion of three continents this power is entrenched, and fifty years
ago it seemed as if its defences were impregnable, but God has arisen and
His enemies shall be scattered. Islam may defy Christ, but its Cres
cent is waning before the Cross. The lands of the Tigris and the Eu
phrates are being awakened after the sleep of centuries, and from Mo
rocco to Persia, and from the Soudan to Stamboul, the conquering light
has entered, and the dawn shall shine more and more unto the perfect
day. Britain owes it to your forefathers that her energies were turned to
India when her hope of founding a great colony in the West was disap
pointed, though it is no accident in history that Canada and India fell
to her lot in almost the same day. You sent us as rudely from your
shore as we sent the. Pilgrim Fathers from ours, but both of these dis
courtesies wrought out God's plan. Guided by the hand that opens the
seals we have entered into the land of romance — the land of Carey,

138 THE BAPTIST WORLD ALLIANCE
Martyn, Duff, Wilson, Heber, Scudder; a land that slopes to the sun-
rising, that swarms with village peoples, having in its whole extent only
twenty-eight cities with as many as a hundred thousand people, guarded
by its northern mountains, where in the Trans-Himalayan solitudes lies
the holy lake of Manasarowar, and rise the four great rivers of the land — ¦
the Indus, the Brahmaputra, the Sutlej, and the Ganges — while west and
east it is washed by sunny southern seas.
Concerning its peoples I may quote the words of the late Lieutenant
Governor of Bengal, Sir Andrew Fraser : ' ' These non-Christian races are
no more negligible. They were asleep and remote from our civilization.
Improved communications have made them our neighbors; and contact
with our civilization has awakened them from the sleep of centuries.
They already have their influence on ourselves; that influence will grow.
As they become more civilized and more conscious of their power, they
will, with their teeming millions and incalculable resources, exercise an
influence on the future of our race which it is impossible to estimate.
To me it seems that to give them civilization without Christianity is to
withhold that to which our civilization owes all that is best in it, and by
which alone it can be kept pure and healthful. They cannot adhere to
their own religions ; they are breaking away from them ; and yet many of
the best of them realize the necessity of religion for worthy and benefi
cent life. To leave them without religion may make them a probable
source of danger in the future history of the race.
"It is felt, not by Christians' only, but also by Hindus and Moham
medans throughout India, that religion is necessary to the healthy life
of the people. This partly explains the Hindu revival which has re
cently attracted considerable attention. There are those who regard
this revival as the answer of the non-Christian faith to Christianity. So
far as it is genuine, it seems to me just as much the protest of naturally
religious races against the secular education and materialism now pre
vailing in schools and colleges. It is to some extent the genuine expres
sion of the reluctance with which the orthodox Hindus see the religious
beliefs of their fathers dissipated by Western education and enlighten
ment, while nothing is supplied in their stead to meet the moral and re
ligious wants of our common humanity.
"There has been some talk of dropping the educated and turning ex
clusively to the lower orders, because the former have refused the call.
I have no sympathy with this view. Some of the best Indian Christians
whom I have known have been educated in our colleges, and have be
longed to the learned professions ; and, whether as laymen or as mission
agents, they have exercised a far more powerful influence in supporting
and spreading the Church of Christ among their fellow countrymen than
other Indian Christians have been able to do. Let us by all means have
the gospel preached to the poor; but let us also aim at securing for the
church the learning and influence of the best class of Indians. In our
enthusiasm for the salvation of blind beggars, let us not overlook the pos
sibility of enlisting a St. Paul."
To the same purpose Mr. Justice Robertson, of the Punjab University,
says: "The church has not done its duty to India. India wants Christ,
and without Him it will not be able to govern itself. ' ' While Sir Nara-
yan Chandavararkar, Judge of High Court of Bombay and Vice Chancel
lor of its University, wrote no later than last April: "To understand
clearly the best that is in our Hindu Scriptures, to enter fully into the

Wednesday, June 21.] RECORD OF PROCEEDINGS. 139
spirit of their grand ideals and teachings, we must have the help of the
Bible." P
Beyond, is the Far East, where lie at once the greatest triumph, the
greatest opportunity, and the greatest peril of the day— Japan by the
annexation of Korea now touches frontiers with China. China by creat
ing Tibet a province of the Empire marches side by side with India. But
India is Britain, and greater Britain over the Sea impinges on the United
States, which in its turn stretches out its hand to the Philippines, and so
China and Japan lie to-day between Russia and the Saxon nations. The
great Christian question of the immediate future is whether China and
Japan and Korea are likely to be Christianized in the present generation,
or are they, like India, in casting off their ancient faiths with their an
cient customs, to become materialized. The destiny of the world depends
on the answer.
Korea bids fair to eclipse us all in its adherence to Christ. There at
least we may look for a Christianized nation, whose sorrows have driven
it for succor to the Saviour of the world, and whose faith bids fair to
make it Christ's witness both to China and Japan. Its story recalls the
primitive church, in its eagerness of the people to receive the message of
the gospel, its submission of their minds to the truth of the Bible, its ex
perience of the reality of prayer, not only as a privilege but as a method
of work, and its enthusiasm for the spreading of the glad news among its
own countrymen. The Korean plan of contributing time as well as money
is notable. The collection in one district amounted to no less than
67,000 days to be devoted to the definite service of Christ in evangelistic
work, equal to the service of one missionary for about 300 years.
Church-members suspend their business, leave their homes, and travel
far and wide to tell their countrymen of the wonderful news of Jesus;
and there seems to be such a pervading power of God's Spirit, that a
thing almost unknown before happens — people receive the gospel the first
time they hear it. Recently a business man came to his church with a
confession, that having promised to give 180 days in the year, the inclem
ency of the weather prevented him giving more than 169 days, and he
begged to be forgiven! We who give our spare half -hours and our sur
plus half-dollars to the spread of Christ's kingdom may well feel re
buked, even while we offer praise for this Pentecost in Korea.
Japan is in another stage of development. There never has been there
such manifestation of grace as in Korea, and Christianity has now been
long enough in the land to face the problem of the second generation.
Independent in government and able to provide themselves with educa
tion and medicine, it is little wonder that the Japanese are also seeking
independence in their church life. It still remains for us to provide
Christian education of the highest kind, but there is no call for medical
missions in Japan. Already the Methodists have ordained the first mod
ern Eastern Bishop— Bishop Honda, who commends himself to all his
countrymen as well as to his brethren the missionaries, as a capable and
Christian leader But the simultaneous problem of self-sufficing churches
and dependent missions is a really complex one, only to be solved by time
and patience Meanwhile vast areas of Japan are open to the evangelistic
appeal The Salvation Armv is perhaps the most honored aggressive
force but all the churches are represented, and although early condi-
tions'tended to centralize the missionaries in the large cities rather than
in the country districts, excellent work is being done. The American

140 THE BAPTIST WORLD ALLIANCE.
Baptists are rendering splendid service, but their English brethren, after
a spasmodic effort, found themselves unable to add Japan to the other
spheres occupied by the Baptist Missionary Society. Still the brief ser
vice of a single missionary could not have been without some result, for
after his withdrawal, a Japanese woman was found in the district where
the mission had been situated inquiring "the way to the place where.
they mended broken hearts."
In China the opportunity is unexampled in the history of the centuries.
There we have at least four hundred millions of people ready to listen
to everything we can tell them, and chiefly anxious at the moment to learn
the English language : they look to that as a passport to the wealth of the
world. Their eagerness is inspiring and pathetic, and the unreadiness of
the Church of Christ is as pathetic and lamentable. China in contrast
to India is an empire of cities — walled cities, five hundred and twenty-
seven of which have been entered by the mission forces of the church,
leaving at least one thousand four hundred and forty-four unreached.
Where every printed page is held sacred and scholars are to be found in
every nook and corner, the call for Christian literature is clamant; the
people are already reading novels, science books, and revolutionary pam
phlets, and a vast number of newspapers are in turn enlightening and
darkening their minds. Where the nation stands ready to follow its
leaders, many of whom by industry and learning have risen from their
ranks, and where these leaders are ready to listen to the gospel, the con
tention of Dr. Timothy Richard, that special efforts should be made to
reach the officials and literati, becomes cogent and forceful. Where the
people are themselves eager to be taught, and present to the preachers
of the gospel a virile, intelligent and responsive nature, full of potential
emotion, capable, as they proved in the killing year of 1900, of heroic de
votion, and of intense spiritual fervor as they proved in the recent time
of revival, no effort should now be spared to reach them, lest the day
of opportunity should pass away as quickly as it has come.
The great economic problem of the future will be the entrance of China
into the competition of the world. We may exclude the Chinese from
our countries, but we cannot banish them from their own, and there, in a
few years they will add to their ancient civilization a full knowledge of
our Western inventions and methods, and with an unexampled industry,
ability to live on what would be considered by us the merest pittance;
and with stores of minerals easily reached, (in Shansi alone there is said
to be coal enough to supply the whole world for two thousand years) they
will outdistance the men of the West in commercial rivalry. When
with all these forces and qualities and advantages they meet the rest of
the world, the impact cannot but be cataclysmal. The competition be
tween the workers of the East and the workers of the West is likely to
put a strain on us that will be difficult to bear. Whether it will be less
or more severe depends on the development of the Chinese themselves,
whether their wants will increase in ratio with their productivity : their
character keep pace with their appliances. It will be well for both peo
ples iP the principles of Christ permeate both before the inevitable en
counter comes.
That the Chinese are intensely in earnest in their efforts of reform is
proved by the almost miraculous reduction in the production of opium in
their country during the past three years. They have rebuked the scep
ticism of cynics, both in India and England, and have surelv manifested

Wednesday, June 21.] RECORD OF PROCEEDINGS. 141
their right to have the importation of the drug abolished at once, no
matter at what cost. Those who know human nature will not imagine
that all China's ills will disappear with opium; there are not wanting
signs that new evils may take the place of the old one, but we may hope
that 110 new evil will be so widespread and so deeply seated as opium
smoking has be^n, and certainly nothing can be worse.
Those who are best entitled to speak assure us that Chinese life is shot
through and through with sensuality and vice, that in spite of its ex
cellent maxims and inimitable courtesy, it is ruled by fear — fear of rul
ers and of spirits, of themselves and of foreigners; that even when it
sees the reform that is necessary it lacks enough men of sufficient probity
and honesty to effect it. China calls for deliverance from its vices and
from its fears, and it waits the power to enable it to do the good it
knows, and in all the world there is but one answer.
All China's martyrs did not die in 1900; many are living there to-day
who die daily. But the thousands of martyr graves dug at that time
claimed China for Christ. At T'ai yuan fu, the great martyr city of the
world, beside Chinese witnesses fifty-three men, women and children of
the West in one day laid down their lives for their Master in a slaughter
so determined and indiscriminate, that one man in the city was killed for
possessing a box of Swedish matches. Though Yu Hsien, the agent of
the Dowager Empress in this butchery, reported to her: "Your Majesty's
slave caught them as in a net, and allowed neither chicken nor dog to es
cape, " three Chinese Christians somehow survived the general massacre,
and while the ground was still red with martyr blood, and the streets
were still thronged by hysterical people, Lui, Han, and Chang, met to
gether, determined that the worship must not cease, and they sang their
hymns, read the Scriptures, and prayed to the God of Heaven in the name
of Jesus Christ our Lord. I could wish that some great artist could put
the scene on canvas; it would be an impressive picture. We saw two of
these men in our recent visit to China, and I am persuaded that, though
the promise of Christ has often been fulfilled, "where two or three are
met in My Name, there am I in the midst of them," it never had a more
signal fulfilment than in that little group of saints in that far-off city at
that martyr time.
The Church of Christ must not be so ungrateful to that memory of
her martyrs as the Empress of China was to the chief instrument of the
martyrdoms, but we may be as quick to see the urgency of the situation.
It is said that during the flight of the court, when the empress met the
governor of T'ai yuan fu in his own city, she coolly informed him that
the price of coffins was rising, a brutal hint that the sooner he was in
his coffin the less the expense was likely to be. ...
Urgency is the note of missions everyhere, but especially in China.
The Chinese Christians are themselves prepared to close up their ranks
the better to represent Christ in their native land, and they appeal to us
in the West to make haste and settle our differences lest we hinder them.
They are prepared to- receive many more emissaries from the Western
churches but unless the multitudes outside our ranks who believe in
Christ actively support our churches, it is unlikely that we shall be able
to send the reinforcements they demand. Apart from the Church of
Christ there is no hope for missions in non-Christian countries; there
fore the call of China indirectly to those who hold aloof from organized
Christianity in our own lands is first to join the church, and then to

142 THE BAPTIST WORLD ALLIANCE.
strengthen the ranks of her ambassadors abroad. The Far East has also
an appeal on behalf of social reform: it was the state of the cities of
Christendom that prevented Japan from adopting Christianity as its na
tional religion. China tells us, therefore, to apply our religion to our
civic and national life, for if she accepts the faith of Christ she will ac
cept it in a spirit of patriotism, looking for the blessing of China as well
as for individual salvation. She very naturally asks us to lead the way.
No nation is more likely to move in a mass. Many times it has been
swayed by impulses that have gripped the whole population. If by the
might of the Holy Spirit some of the leaders of the Empire to-day were
won for Christ, they might well become the apostle of their country.
As in every land the hope of China lies with her own people. At best
the Western missionaries can only prepare the way, and guide the fu
ture leaders into it. Perhaps the most hopeful sign is that leaders are
emerging from the Chinese themselves. There are great movements
among the common people, as with the Miaos in the Far West where
thousands have suddenly turned to the Lord, but there is also a great
movement amongst the students of the land, and numbers of these have
dedicated their lives to the spread of the gospel. Amongst the leaders is
Ting-le-mei, a native of Shantung. Because of his Christian character
and influence he was unanimously chosen as the first President of the
Federation of Churches in his own Province. In the Boxer time he was
imprisoned, but he thanks God for two great mercies of his prison days.
First, he was allowed to keep his New Testament and pencil, and sec
ondly he was almost daily moved from one room to another so that he
was able to witness constantly to new people. Two years ago Ting vis
ited the college in Wei-hsien, where the English Baptists join the Ameri
can Presbyterians in arts training, and as a result of his appeal one hun
dred and eighteen of the students devoted themselves to the work of
the ministry. Only those who know the conditions of Chinese life can
quite understand what this means. These young men are in most cases
the hope of their families, who often mortgage the future to allow them
to gain this education, looking for a return when, as a result of the edu
cation, lucrative posts shall be gained in the schools or under the Gov
ernment. The salary in these employments will in many cases be twenty
times as much as they can hope to receive. as pastors or evangelists, and
yet, disappointing the hopes of their friends, and sacrificing the prestige
and comparative luxury within their reach, these men have solemnly
promised to be preachers and teachers of the gospel, embracing poverty
and persecution for the sake of the Name. Last year when Ting-le-mei
visited Peking five hundred and one more took upon themselves a simi
lar vow. These are the men who are the hope of China; they are God's
inconspicuous heroes. Into the valley of death ride the six hundred. God
speed them, and give them the victory!
It only remains to ask what the Baptists are doing to reach these open
lands. For to us with our present privileges, it may be said as General
Beckwith said to the Waldenses when their political restrictions were re
moved : ' ' Old things are passed away, and new ones are beginning to open
up. Henceforward you are either missionaries or nothing." In the
United States you set a worthy example; your ten missionary societies
have an aggregate income of £1,000 a day, — £365,000 a year. But, to
quote Madame de Stael: "You are the advance guard of the human race,
you are the future of the world." The English Baptists give about a

Wednesday, June 21.] RECORD OF PROCEEDINGS. 143
Sweden" IZ^' r^ incl»ding Canada, Australia, Africa, Germany, and
in n^Pl^ expenditure of the Baptists of the world on missions
be 1 kv^' SeemS t0 be about £525,000 a year. Would it not
be a worthy ambition to increase this amount to a million pounds a year?
wnen a hundred and four years ago the first Protestant missionary
to China passed through New York a pompous individual said to him:
Tiw B%7^- Mov?lson> /ou h°Pe to make an impression on the great
Empire of China doyml" With much dignity Morrison replied: "No,
a off ?°d wllL Hls expectation has been abundantly justified
and Griffith John one of the greatest of China's missionaries to-day
shall speak as to the future: "Many look upon the attempt to Christian
ize people like the Chinese, Hindus and Japanese as futile. During a
missionary career of over fifty years I have seen much. The field in
which I have been working is not only the largest, but taking it all in all,
tne most difficult. And yet my convictions with regard to the divinity
of the work and its final triumph, are stronger now than they were when
1 first came to China. I never realized more firmly than I do to-day that
the kingdoms of this world shall become the kingdom of our Lord and
of His Christ."
Let us but meet an open world with open hearts and with open purses
and God shall speed the triumph. (Applause.)
Chairman: We have with us this morning one who is known not only
over the Southland as a most devoted and eloquent minister of the gos
pel of Jesus Christ, but one who has given distinguished service in the
direction of the Foreign Mission Board of the Southern Baptist Conven
tion. Rev. R. J. Willingham will now address you.

IN THE CHRISTIANIZING OF THE WORLD WHAT CO-OPERA
TION SHOULD WE AS BAPTISTS HAVE IN FOREIGN
MISSION WORK?
By R. J. WILLINGHAM, D. D.
Richmond, Va.
In speaking to-day to you, representatives of the Lord's Kingdom
from all portions of the world, let me relate this little incident. Years
ago on a ship in mid-ocean two gentlemen from different countries tried
to speak to each other. They tried one language after another, but
neither one could understand the language used by the other. Finally
it occurred to one of them that perhaps the other man understood some
thing in the language of Zion. With this happy thought in his mind,
his face brightened as he said — "Alleluia" — which means in all lan
guages where God's Word is known — Praise ye the Lord. Immediately
the other man's face lighted up as he answered heartily — "Amen" —
which means in all languages — So let it be. They found out that they
were lovers together of the same Great, Eternal God, and this made
them love each other. To-day as we come together, brethren in Christ
from all portions of the earth, I feel it in my heart to say — Alleluia —
and I know that you will heartily respond from all over this house —

144 THE BAPTIST WORLD ALLIANCE.
Amen. The work in which we are engaged is the Lord's. It is ours,
only as we are His and working in it for His glory. He looked from
heaven on a lost world, and through love planned for its redemption.
His world-purpose found expression in the gift of His Son from heaven,
and when that Son was called back to glory, He gave His Holy Spirit,
but at the same time called upon His people to carry forward His King
dom into all the world.
There have been three ages for this work. First — The Age of Pre
paration. From the remote past God was preparing the way for the
coming of His Kingdom. Hints were given to Abraham and through
the prophets. These foretold the coming of His Son. When "the ful
ness of time had come," God sent His Son, and the coming of Christ on
the earth began the Second Age. From His birth until His ascension
He was setting up the Kingdom of Heaven, and His first recorded words,
"Know you not I must be about my Father's business" were the key
note of all of His life-work. When He was about to depart to heaven,
He told His disciples of the coming of His Holy Spirit. He made promise
to them of the abiding presence of His Spirit, and went to heaven, and
so the Second Age was finished. The Third Age was ushered in at Pen
tecost — the Spirit of God came with power. Men who were weak, timid,
and afraid were made strong, bold, and powerful. The gift of tongues
by the Spirit of God meant to preach the word in all languages, and our
work extends to the uttermost part of the earth. He comes to help us.
What we need in our churches to-day is God's Holy Spirit. The devil
wishes to mummify our church-members. Our people need to awake out
of Ezekiel 's Valley of Bones and to put on flesh and sinew for God's
great work. With the coming of the Spirit there was power to preach
and there was liberality in gifts. We are living in the age of the Holy
Spirit. What we need is to submit to Him for the work to which God
has called us.
The greatest work to-day on earth is the setting up of God 's Kingdom,
— winning the world for Christ. No other compares with it. The enter
prises of men fall into insignificance compared with this. Wonderful
changes are taking place in the world. These have been mighty and far-
reaching in the last fifty years. Locked nations, such as China, Japan,
Korea, the Philippines and many others have been thrown wide open.
Languages have been learned and God's word put into them, until now
over five hundred are resonant with God's truth. Old nations like
China are waking up. Greater changes have come in China in the last
decade than in former centuries. Thousands are turning to God. Ko
rea, the hermit nation, seems to be one of those referred to in prophecy,
where it says, — A nation shall be born in a day. India for centuries
cursed with war came under the sway of the greatest Christian nation,
England, and has for fifty years remained in a state of peace, getting
ready for the King of Peace. The Isles of the Ocean are waiting for
the Lord. God's Spirit has been working mightily. Thousands of men
and women have gone out to carry the blessed truth. Millions have been
poured into the treasury of the Lord, and the work has onlv fairly begun.
Those who live for the next generation will see marvels of grace that we
do not even dream of to-day.
In carrying forward the work of the Kingdom Christians of different
names and orders have gone out to the foreign field trying to win this
world for our Lord. The question comes to the front— Can we co-oper-

Wednesday, June 21.] RECORD OF PROCEEDINGS. 145
ate with them, and if so, how far? There are certain principles which
we as Baptists hold, believing that they come from God's Holy Word.
We have stood for these in different portions of the earth. Can we turn
away from them in foreign lands where we are doing mission work?
Policies change from time to time, but principles never. God's truth
is eternal, and what we hold and practise in the home land, we should
hold in foreign lands, or else give them up entirely. Let us remember
that the Lord in departing told His followers not only to disciple and
to baptize, but to teach all men all things which He had taught to them.
There was to be no difference whether in Jerusalem, Judea, Samaria, or
in the uttermost part of the earth. God's word is the standard for all
men, and strict, emphatic obedience to that must ever be our watchword-
It was given for all men in all countries in all ages of the world. There
can be no amendment, and there should be no omission.
Other denominations agree with us in certain great doctrines, such as
the personality of God, heinousness of sin, divinity of Christ, atonement
through Him, salvation by faith, the necessity of good works as a result
of faith, resurrection of the dead, general judgment, future reward and
punishment; but there are some teachings of the word which must be
earnestly presented, and which by some denominations have not received
proper emphasis. I have not time to discuss all of these. I refer to such
points as these : the sole authority of God 's Word ; the individual respon
sibility of each soul ; the imperative necessity for each one to act in relig
ion for himself; the necessity of regeneration on the part of each human.
being; no ordinance or ceremony taking the place of repentance and
faith; obedience .following repentance, which leads us into the church,.
and the keeping of the ordinances of the Lord; the necessity of each
church standing faithful to the Lord and to His work; the entire sep
aration of Church and State. I wish that we had time here to discuss
these points, for even some of our own people have not yet fully real
ized their importance. Referring to the doctrine of a regenerated
church-membership, we are sorry that even in our own land certain
churches are not so careful as they should be. Let it be distinctly un
derstood that we follow Christ in His ordinances not in order to be
saved but because we are saved, and that we glory in obeying Him. It
is difficult in foreign lands to get the people to understand that the
Church and State are entirely separate. Even the great government of
England has not yet learned this doctrine, and many in America have
been slow to learn it. The Roman Catholic wants to put all government
under the Church, the Anglican to put all the Church under government.
In China one cause of the Boxer Uprising was that the Roman Catholics
had succeeded in having laws passed which put their Church officials on
a footing with government officers, and thus trouble was brought on.
The disasters of the Boxer Movement followed, and yet it was better
that the unholy arrangement should have been broken up though ter
rible trials had to come. May the bondage and blight which come from
union of Church and State never be inflicted upon heathen lands
through so-called Christian teaching. The Baptists have stood against
such unholy relationship, and must let men know everywhere that they
are free to worship God according to the dictates of their own con
sciences, no one having the right to molest or makethem afraid. This is
not the time for us to surrender these glorious principles m order that
we may affiliate with others. We must not minimize or Set aside any of

10

146 THE BAPTIST WORLD ALLIANCE.
the blessed teachings of our Lord. His teachings are the best for all
men in all the world. The great danger is not in our holding truth ear
nestly and faithfully, but in our being lukewarm and indifferent. Let
us love all men who iove the Lord Jesus, and help everyone who wishes
to tell of our Saviour, but while doing so, we must be faithful to our
Lord. In many ways we can co-operate with other Christians. This we are
doing in the home land, and we can also do the same in foreign lands.
We work together, pray and preach, and try to help souls onward in the
way of God. Notwithstanding the differences of belief, in many respects
we can help others who are trying to advance the Kingdom of our Sa
viour. On the foreign fields we have co-operation. Those who have
been there have been struck with how the different missionaries help
each other. While the principles we hold keep us from organic union,
yet we can work with His Book for our common guide, and with the
salvation of souls and the upbuilding of His Kingdom as our common
aim. The missionaries co-operate by conferring together about vexed
questions which they must all meet in foreign lands. They co-operate
to a certain extent in publishing much needed tracts and books. A
movement is on hand at this time among different denominations to pub
lish together Dr. Broadus's great book — "The Preparation and Delivery
of Sermons." Other books on which these denominations can unite will
likewise soon be published. Much literature which can be used in com
mon is already being published. The foreign nations are reading more
than ever. The question is — Shall they be supplied with the books of
skeptics, atheists and infidels, or shall we who love the Lord put Chris
tian literature before them? O'f course, we regret that we cannot have
greater co-operation in this important matter, but the principles which
we hold keep us at times from entering into more hearty co-operation.
In China other denominations have insisted on translating Baptism —
"Washing ceremony." This is given simply as an example but it
shows to our people plainly why we cannot enter fully into co-operation
in the publishing business, and the necessity of our having our own
plants. Yet at the same time there are books and other literature which
can be used by the different denominations.
The medical work, which is being done by the different denominations,
is mutually helpful. It is generally understood among the missionaries
that where a hospital is in one city, in case another one is to be put up,
it will be in some other city. These hospitals are called in China —
"Jesus Stations." The influence of one of them reaches for miles
around from the lowest to the highest, and many denominations get the
benefit of the breaking down of prejudice and the winning of the
hearts of the natives. Besides this the medical missionary ministers not
only to the missionaries of his own denomination, but of others.
There are times when several different denominations get the benefit of
the schools which are put up for the training of the natives. While these
schools are generally under one denomination, the Christian College of
Canton is not under any special denomination, but is conducted by funds
furnished by people who while Christians, yet have not put the school
under any one body of Christians. Such schools exert a great influence
for good.
We rejoice that a spirit of love exists among the workers at the front.

Wednesday, June 21.] RECORD OF PROCEEDINGS. 147
While men differ conscientiously, they still love each other, and so far
as they can consistently do so, work together for God's glory.
We regret that there are divisions among God's people in this great
work which He has given to us. We believe it is hurtful and wasteful.
Wherever possible there should be union, but there can only be union
as hearts agree on the truth. The standard for us all is God's Holy
Truth. We must have hearts which love Him so supremely as to obey
Him implicitly.
We know that we Baptists have been blamed for not yielding our prin
ciples and joining in with others, but who is responsible for divisions?
Not those who stand by God's Word but those who depart from it. We
do not hold certain tenets for contention but for conscience' sake. We
hold them because we cannot do otherwise. Ahab called Elijah, The
One Who Troubled Israel, but Elijah's response was verily true. The
King of England has in the last few weeks done a noble deed when he
took his position against the awful evil of divorce, against those who
would break down the blessed relationship which God ordained in Eden,
and which is to be through all time for the upbuilding of the home, for
the protection of the children, for the strengthening of the State and
nation. And yet there are people who will blame King George for the
position which he has taken. Who is right? We cannot surrender the
truths of God for the approval of men, but we must maintain them.
These truths which we have held have proved a blessing to the world.
John Locke said — "The Baptists are the first and only propounders of
absolute soul liberty." The position which we have taken has broken
the bonds of igorance, of priesthood, of kings and has let God's men.
walk in a free earth with consciences aroused and hearts ready to serve
and glorify Him. They have taught men that they each and all are
responsible to God and to Him above all others. Men have been willing
to be imprisoned and beaten and put to death for these principles, but
they are working out glorious results. Some who formerly scoffed at
those who hold them have now changed and are receiving them. The
Baptist principles are taking hold all around the world. This is no time
for us to give them up. Compromise means weakness; faithful adher
ence means strength. All other denominations will likely never join the
Baptists, but we can get them to accept God's truth and teach these
truths to others, we have been faithful to God, and we have been a bless
ing to our fellow-men.
Someone may say that it is God's Kingdom, not ours. We must not
make laws. That is true. The work is the Lord's and he alone has the
right to make laws. He knows1 what is best, and for that very reason we
must be faithful. It was God's work in the past, and yet God would
have Moses and Joshua and Gideon and Paul and Luther stand faith
ful and firm. Let each Christian realize that he is the son of a King and
is a priest before God. As we go we must cry — "The sword of the
Lord and of Gideon." God's power and man's fidelity go hand in hand
to accomplish great victory.
Baptists have not everything. Having to contend for the truth so
zealously, has at times made them contentious and destroyed their Christ-
likeness. Let us be faithful for the truth, but in love let us do God's
work. As we regard other denominations around us, we would do bet
ter work for God if we had more of the zeal of one sister denomination,
and more of the reverence of another, and more of the consecrated de-

148 THE BAPTIST WORLD ALLIANCE.
votion in sending out the gospel of salvation of another. Let us not
lose sight of these things while we are trying to press forward in God's
work. Baptists are a mighty world force. We must not stay in a corner. We
have been unpopular as we have taught implicit obedience to God's
blessed word, and the saeredness of man though he be poor and weak.
We have taught that the individual man before God is more than money
or position, that the despised and weak has a right and duty to worship
God according to the dictates of his own conscience. We have taught
that each must obey God for himself. We have taught that Church and
State are separate and distinct, and that God's law is above man's law,
that each believer is a king and priest in Christ Jesus. We have put the
riches of this world and the high positions of this world as secondary, and
put God's Kingdom and God's children first. These doctrines are now
winning, and they will win more and more, but in it all we must love and
be lovely. To win for Christ we must have the Spirit of Christ, and show
the love of Christ. This will draw men. After all, union is not in name
but in heart and truth. Let us so live as to present Christ and make all
men love and serve Him.
I heard a story:
A young musician skilfully handled his instrument before a great
throng. They cheered and cheered and encored. The young musician
seemed indifferent to the applause of the great throng, but ever and
anon would look up into one corner of the gallery. Again he would
skilfully perform on his instrument, and again there would be the wild
applause. The young musician would quietly look into the corner of the
gallery. When the performance was over, someone asked him why he
seemed to be so indifferent to their approving applause. He said — "Ah,
I cared little for that. What I wanted was a smile from my old master.
You did not see him up in the gallery. If only I could get his approving
smile that was enough for me." We are working under the eye of
Almighty God. Let us be careful to produce that harmony in all that
we do, which comes from perfect accord with His Holy Word and su
preme love for Him and our fellow-men. This will be best for the lost
in all the world. This will bring the approval of the Master. (Applause.)
President Clifford presented to the meeting the following resolutions
which were enthusiastically adopted :
TO THE PRESIDENT OF THE UNITED STATES.
"The Baptist World Alliance, in session in Philadelphia, begs to ex
press its respectful greetings to the President of the United States as
the Chief Executive of the great Republic within whose borders the Alli
ance meets. It assures him of its grateful appreciation of the welcome
which has been accorded to its members in America. It offers earnest
prayer for long and useful years of increasing personal and public ser
vice on behalf of the great cause of humanity, and gives thanks to God
for his great contribution to the cause of peace."

Wednesday, June 21.] RECORD OF PROCEEDINGS. 149
THE CORONATION OF KING GEORGE V.
"That this Baptist World Alliance, representing eight millions (8,000,-
000) of members, and now meeting in the City of Philadelphia, hereby
expresses its joy in the accession of King George V. and Queen Mary to
the throne of the British Empire, and begs most respectfully to offer its
sincere and hearty congratulations on their coronation in Westminster
Abbey, and prays that God will abundantly bless their reign, making it
to issue in the increasing happiness and well-being of the people, in the
widest sway of justice and purity, in the maintenance and extension of
peace, and the promotion of brotherhood and good-will amongst all men. ' '
REGARDING PEACE.
"That this Baptist World Alliance, representing eight millions (8,000,-
000) and more of Baptists all over the earth, expresses its thankfulness
to God for the brightening prospects of the extinction of war and the
arrival of universal peace and good will.

' ' The Alliance places on record its profound gratitude to the President
of the United States for the proposal of unlimited arbitration in all in
ternational disputes, and for his repeated and sustained efforts to get
that proposal accepted not only by England but by other countries also.
n.
' ' The Alliance is also grateful for the cordial and enthusiastic welcome
given to that proposal by the British Cabinet and Parliament irrespective
of party, and by the representatives of Germany and France, and trusts
that nothing will be wanting to establish at an early date a permanent
arbitral court for the settlement of all questions amongst nations which
cannot be disposed of by the ordinary methods of diplomacy.
III.
"Further, the Alliance, recognizing that it is the duty of the subjects
of the Prince of Peace to lead in such pacific work, rejoices in the re
sponse made by our churches all over the world to these endeavors, and
urges them to continue to pray for peace, to check everything in the
press and in national life calculated to cause strife among the nations,
to protest against the extension of the warfield into the air, and to pro
mote in every way possible the spirit of brotherhood and love."
Hymn, "Blest Be the Tie that Binds."
Chairman: In the city of London, the city of the world, there is a

150 THE BAPTIST WORLD ALLIANCE.
great Institutional Church presided over by Rev. Thomas Phillips, whom
we are now permitted to hear in the Alliance Sermon.
ALLIANCE SERMON.
By Rev. THOMAS PHILLIPS, London, England.
GRACE AND GLORY.
"The Lord will give grace and glory." Psalm 84: 10.
Grace is one of the characteristic words of the New Testament which
has strayed into the Old. It is not seen in its full beauty apart from
Jesus Christ, yet it is not emptied of all its significance when it falls
from the lips of the Psalmist. The previous sentence amply proves this.
' ' The Lord is a sun ' ' and the outstanding feature of the sun is its spon
taneous, untrammelled and ungrudging generosity. It has been pouring
summertides of bounty on a wintry world for countless centuries. True
the sun is only seen in its meridian splendor in Jesus Christ, all the same
the writer of our text saw a faint glimmer of the dawn.
1. What strikes us most of all is the collocation of the two words
Grace and Glory. Grace as the sunshine, and glory as the rainbow
which the grace weaves on the clouds of life. And this wedlock is not
an accident. Like light and heat, like root and stalk, like spring and
stream they are joined together in Bible teaching, in church history and
in Christian experience. "The Word was made flesh and dwelt amongst
us full of grace and we beheld His Glory, the glory as of the only begot
ten of the Father. ' ' The visitation of grace results in a vision of glory.
Again we read, "The grace of God that bringeth salvation hath appeared
to all men teaching us .... to look for that blessed hope and the
appearing of the glory of the great God and our Saviour Jesus Christ.
The epiphany of grace leads on to the epiphany of glory. "These are
they who have washed their robes and made them white" — there is the
glory, "In the blood of the Lamb" — there is the grace. And so through
out the warp and woof of Holy Scripture.
In church history every fresh discovery of grace has resulted in a
fresh outburst of glory. The infant church of the New Testament
marched forward with a royal impressiveness that was well-nigh irre
sistible, but its glory was largely due to the discovery of grace. It was
grace that made Paul, and it was Paul that made early Christendom.
Then almost all that is choicest in our modern life is due to the Protest
ant Reformation, and that was due to Martin Luther's vision of free
and full forgiveness. Again the splendor of the evangelical revival has
illumined two continents, but it had its dawn in a little room in London
where John Wesley heard Luther's exposition of the Epistle to the Ro
mans being read. I have singled out the three great movements, but the
same vital truth is behind almost all the less important awakenings.
Grace has always meant glory. The Cross has ever meant victory.
Whenever this truth has been seen with a fresh vividness, whenever it
has been proclaimed with a deepening emphasis, the church has renewed
its youth like the eagle, and religion has blossomed as the lily, and
spread its roots as Lebanon.
At the present moment the church is not arrayed in her choicest

Wednesday, June 21.] RECORD OF PROCEEDINGS. 151
robes. It is everywhere passing through an eclipse. It lacks the fresh
ness and the spring, the impressiveness and the authority, the abandon
ment and the dash of its best days. It is hesitating in the face of doubt,
diffident in the face of difficulties, and compromising in its attitude
towards the chami and challenge of the world. It lacks the mien of a
conqueror and it is not making the headway which is its prerogative and
right. There is daylight but no sunshine, movement but no resiliency,
influence but no glory.
But its glory is dimmed because its vision is blurred. Our eyes have
lost sight of the everlasting hills and the altitudes of grace have been
wrapped in the mist. It was the late Dr. Dale's complaint that the word
grace was falling into disuse. You buy a modern book on grace and find
it deals with the sacraments. There is no literature on the subject since
"The Reign of Grace" of Abraham Booth and the "Grace Abounding"
of John Bunyan. True we hear much about love, but it is often love
minus that something that constitutes it grace. True we hear a great
deal about religion but it is as psychology rather than as a revelation. It
is the approach of man to God rather than that of God to man. There is
more humanitarianism than ever but with it the tendency to limit re^
ligion to a relationship between man and man, and to exclude from it
the greatness and the wonder that comes from converse with the Infinite
and communion with the Divine. We can only regain the glory as we
regain the grace.
Xo greater problem can face any religious community than the task
of obtaining a fresh vision of the divine grace. Some of our best men
say the word is lost. "It is utterly meaningless to me," said a medical
man to me the other day. To him it had become out-of-date rubbish
in the theological lumber room. And yet we know it to be that some
thing in God which is at the heart of all his redeeming activities. If we
understood grace better we would understand God better. A new vision
of grace would add a fresh splendor to every conception we form of His
character. Every picture the mind forms of Him falls short, far short,
but every picture would be worthier if we could rediscover the signifi
cance of grace.
Now most Christian men think of God in a four-fold way. They think
of Him as the indwelling life of the world, its perfect holiness, as the
God of the incarnation and as the God of Calvary and the Cross. It is
grace that gives significance and force and wonder to each of these con
ceptions. Without grace immanence would mean fatalism, holiness
would become overwhelming in its austerity, the incarnation would lose
its dignity and the Cross would be robbed of its triumph and joy.
Grace saves immanence from producing fatalism, it makes the indwell
ing God a friend and a helper, and not a gaoler and a despot. There
are some men to-day who say in their creed that God or Infinite Force
is everything and that man is nothing and then they go away and pro
claim by their actions that man is everything and God is nothing. This
is the besetting temptation of the Anglo-Saxon race. Americans and
Englishmen are so energetic and enterprising and masterful that there
is little room left for God. But consider how utterly dependent we are
on His help even in our simplest efforts and most insignificant acts. Take
for example, the pronunciation of a single word, the poorest interjec
tion in the English language. We say a child can accomplish that with
out the slightest assistance. No, nor even the ablest man, although he

152 THE BAPTIST WORLD ALLIANCE.
be the greatest genius on the American continent. For first of all he
must have breath, he cannot manufacture oxygen, and air is a direct gift
from the open hand of God. Behind the breath there must be vital
force for the dead body of the most brilliant genius cannot whisper
even the ghost of an interjection. The utterance of the most insignifi
cant word is a matter of grace, ten per cent may be of man but ninety
per cent is of God. We proudly speak of thought as free and original
and creative but we cannot create two and two into five. Two and two
were four before we were born. Two and two will continue to be four
after we are dead, and although not flattering to our self-importance,
two and two would be lour even if we had never existed. The fact exists
apart from us and is given not manufactured. All arithmetic is of grace
when it is correct, and so throughout the whole gamut of thought, and
experience and service. There is something of Edison in the gramophone
but far more of God. Edison, only put together a few of God' s materials
in accordance with God 's. laws. No true thought is a home production.
Milton and Schiller, Kepler and Goethe have willingly acknowledged
that all their best thoughts came like white birds from the open hands
of God. . It is not I who have written
It is not I who have sung ;
I'm the chord that Another has smitten
The chime that Another has rung.
I give but the things I am given
I share but the things that I see,
I draw but my pencil is driven
By a force that is master of me.
So the whole of life is a burning bush, ablaze with the beneficence of
God. Prayer is of grace, so is breathing, worship is of grace, so is busi
ness. The strength to adore comes from God, so does the strength to sin.
There is no activity of the human soul but is charged with the gracious-
ness of the indwelling and the overhanging God. It is wonderful that He
is so near, but more wonderful still that His nearness does not crush
and overpower and imprison us. He helps but in helping He is like
Himself, full of considerateness and grace. In the words of the poet — ¦
God whose pleasure brought
Man into being, stands away,
As if it were a handbreadth off, to give
Room for the newly made to live
And look at him from a place apart
And use his gifts of brain and heart.
He stands apart but only the space of a handbreadth, far enough to give
us an opportunity to grow, but near enough to provide never-failing
stores of helpfulness and love. Near as a mother is to her toddling
child, watching with pride and solicitude its development and growth,
but ever ready at the slightest cry to hasten to its aid. Men are every
where seeking to understand life. Perhaps its ultimate definition- will be
the grace of God.
2. Grace saves the holiness of God from austerity and invests it with
healing and hope. It is possible for the divine stainlessness to be so pre-

Wednesday, June 21.] RECORD OF PROCEEDINGS. 153
sented as to produce paralysis and despair. Moses preached holiness
but it was holiness that brought no healing. Carlyle preached it to the
last generation making God an alien Power and a holy Taskmaster writ
ing His lessons of duty across the high heavens in scrolls of fire and
holding in His hand the dread whip of an inexorable retribution; but
poor Carlyle, his gospel only brought him dyspepsia and despair. Yet
Moses was only the spokesman of law, and Carlyle the faithful interpre
ter of the universal conscience. It is natural to think of holiness as
august but austere, as wholesome but exacting, as mighty but drab and
uninviting. But for sinful man such a view means the hopelessness of
the outer darkness. But that is holiness minus grace, holiness on the
defensive and not on the aggressive, holiness negative and not positive,
holiness restraining and punishing and not healing and restoring.
We would expect God to visit the transgressor with retribution swift
and wholesome and to wipe out every smudge of unholiness from his fair
and holy world. But after all that is a poor achievement compared with
the enterprise of making the unholy holy and of winning back His wan
dering child to fair and glad obedience. He might defend himself
against sin but it is greater to defend the sinner against his doom. He
might protect the dignity of his own character but it is grander to pro
tect at a great cost the frailty and the weakness of man. This is holi
ness at its noblest and best. God thinking, feeling, willing, suffering,
sacrificing, upsetting every calculation, outleaping every expectation,
surprising the guilty with forgiveness and the fallen with hope. When
we are lost and undone and could glean no encouragement from con
science and no assurance from merit then from the splendor of the
divine nature there flashed upon us the wonder and surprise of a full
and free salvation. From our smitten heart with tears
Two wonders we confess,
The wonder of His glorious love
And our own worthlessness.
That is grace, not holiness — holding its own, but holiness trumphant,
regnant, medicative and restoring. Grace as the overplus and surprise,
the efflorescence and the coronation of the divine holiness. Holiness
gives conscience to the grace and grace gives healing to the holiness.
There is no compromise with sin. It is not a light thing for God to save.
It is God's greatest act and it cost Him the sweat of Gethsemane and the
blood of Calvary. Grace is not God's good nature weak and indulgent,
it is God's good character stainless and mighty. It does everything
holily, it holily forgives, it holily restores, and it is only as we appre
ciate the splendor of the holiness that we will appreciate the wonder of
the grace. Grace is the noblest word that can be said about God in terms
01 Cll9l*£LCL6I*
3 Grace saves the incarnation from being commonplace and pre
serves its dignity and wonder. There is no doctrine more popular to-day
than the incarnation of Christ and the humanity of God. But it has
been almost monopolized for the purpose of transfiguring ordinary life
and inspiring social reform. We say and say rightly that our Lord by
becoming man revealed the worth of life and the sacredness of time.
He sanctified the home and the cradle, He dignified labor and the work-

154 THE BAPTIST WORLD ALLIANCE.
shop, He hallowed friendship, He honored marriage, He beautified the
grime and empearled the sweat of the daily task and struggle. All this
is true and it means much for the burdens of humanity and it has already
ushered in a fairer day. But that is only an aspect of the truth. That
is not the whole of the incarnation as Paul and the writers of the New
Testament understood it. They thought of it as a stupendous conde
scension on the part of Gocl. "Ye know the grace of our Lord Jesus
Christ that though he was rich yet for your sakes he became poor, that
through his poverty we might become rich. ' ' There is here something-
more than the enrichment of man, there is also the impoverishment of
God. Grace is then the downward stoop and reach of God. It is God
bending from the heights of His majesty to touch and grasp our insigni
ficance and poverty.
Jesus was full of grace and truth and in Him we see the grace of God
moving to and fro in human flesh His fulness ever on the lookout for
empty places and His eyes on the ground looking for lost coins.
He did not come first of all to love the righteous but to save the lost,, and
although love is a great word it is utterly inadequate to express the rich
ness of His ministry. The only word that suffices is grace. Love turns
towards the lovable, grace toward the undeserving. Love often looks
upward, grace always looks downward. Love looks out for excellency,
grace looks out for sin. Love discovers merit, grace creates it. Love
has to be evoked, but grace acts of its own accord. Love is often in
voluntary, grace always takes the initiative. It is love beyond the
bounds of love, love outloying love, love loving where there is no ground
to justify the loving. In the human life of Jesus there was grace in the
forefront but still a greater grace in the background. The infinite com
ing into touch with the finite, majesty with meanness, and stainless
purity coming into contact with the sins of men like the snow of heaven
with the slush and the mire of the street. Grace is the Christlikeness of
God. 4. Grace relieves the gloom and the tragedy of the Cross. A Roman
gibbet is in itself ghastly and sordid and by no means an object to east
a spell over the love and the devotion of men but it is not the wood and
the nails, it is the love and the purpose. It is not the agony but it is
the willingness and the joy of the sacrifice. The New Testament word
for grace literally means gladness, and the bells of joy always pealing
the movements of grace. In three matchless parables our Lord has made
this abundantly clear. He has shown us grace reclaiming the lost sheep,
recovering the lost coin, and restoring the lost son. There is patience
implied, it is true, and sacrifice, but our Lord pays little heed to that, it is
the joy of the enterprise that engrosses His attention. "Rejoice for I
have found the sheep that was lost." "There is joy in the presence of
the angels of God over one sinner that repenteth." These parables are
utterly meaningless unless they teach that the ventures of grace are ac
companied by the music of joy. Whether we think of God as a shep
herd or a Father there is melody in His might, there is blessedness in
His redemption, there is joy in His sacrifice. But athwart all this falls
the dark tragedy of Calvary and the Cross. Yes, there was agony, agony
unspeakable, there was sacrifice, sacrifice unfathomable and divine. But
our Lord's own word for it was glorification. It is Paul who calls it
humiliation. Jesus has not much to say about His agony. Because of
the joy set before Him He endured the Cross despising the shame. The

Wednesday, June 21.] RECORD OF PROCEEDINGS. 155
Cross is at one and the same time God's deepest agony and supremest
joy. Gladness be with thee helper of the world,
For this is the authentic sign and seal
Of Godship, that it ever waxes glad
And more glad, until gladness blossoms, bursts
Into a rage to suffer for mankind
And recommence at sorrow.
The ever blessed God so abundantly rich with a glad and holy life so
overbrimming with joy that it must needs overflow into the poverty-
stricken emptiness of sinful men, even if the means of communication
be the Cross of agony and shame. That is grace in the original signifi
cance of the word and that is grace too in the grandest manifestation of
its glory. The joy of God enriching the misery of man at the cost of
suffering and death.
So then whether we think of God as the omnipresent power in whom
we live and move and have our being, or whether we see Him in the act
of unbosoming His wounded heart on the Cross of Calvary, whether we
hear His majestic voice in the imperial tones of conscience or see His
glory in the face of our incarnate Lord, the arresting vision is always
grace. Without grace immanence would bring fatalism and holiness
would bring despair. It is grace that measures the stoop of the incarna
tion and saves the Cross from depressing gloom and makes it resplen
dent with the joy of a quenchless blessedness. It is the glory of every
divine attribute, the mainspring of every divine activity, and the burden
of every divine revelation. It is the hidden strength of every evangelical
Christian and the undertone of every New Testament writer. It unites
the Epistles and the Gospels, and joins Jonathan Edwards and Green-
leaf Whittier. The geography is different but the geology is the same,
the landscapes vary but the underlying strata are always grace. In the
gospel we have grace embodied in a stainless life, in the Epistles we have
grace crystalized into an articulated doctrine. In Jonathan Edwards
we have a narrow horizon but it is full from centre to circumference
with grace. In Whittier we have the horizon extended to the point of
breaking but it is because the grace is so ample that he cannot find an
horizon big enough to enclose it. It is the one truth that is behind every
truth, the one energy at the heart of all redeeming activities, the one
force that expresses the character of God and unifies the noblest thoughts
of man. Grace with a conscience, grace with a character, grace with a
cross, grace that without ignoring sin conquers it, grace that without
postulating merit produces it, grace inexhaustible as the sea, all-enfold
ing as the sky, undeterred by man 's misery and undaunted by man 's sin.
The grace of God stainless and infinite, persistent and invincible, rich
enough to wrap itself around the world a million fold and around a mil
lion, million worlds in addition. The expression of all that is best in
God and the dynamic of all that is best in man.
Now let us consider the glory that follows grace.
1. Grace adds a fresh impressiveness to the pulpit. The preacher in
our modern days is called to play many parts, he is teacher and orator,
ethical lecturer and social reformer. But first of all and above all he is
the evangelist of the grace of God. Every other position he accepts he

156 THE BAPTIST WORLD ALLIANCE.
fills in virtue of this, and to every other task that awaits him he comes
down from the level of this. He commands the whole landscape of life
because he lives amongst the hills. His distinctive mission therefore is
not to summon men to reform or to achieve, to strive or to attain, but
to appropriate and to recognize. Man is an emptiness for God's fulness
and a cavern for God 's sea, and his first task and privilege is to welcome
in the rush of the incoming tide. Hospitality to grace, willingness to be
helped is the first step in salvation. All the great soul winners and men
builders have recognized this. I have turned the pages of Charles Had-
don Spurgeon to discover the secret of his mighty power. I am per
suaded it was this, here is a man who had with all the fibres of a great
soul grasped the reality of grace and in the gladness of his priceless dis
covery invited his people to share the richness of his spoil. He was the
generous almoner of the divine bounty always -thronged with listeners be
cause of the exhaustless wealth he had to distribute. The tendency of
the modern pulpit is to water down the gospel. We talk of Christ the
faultless man and urge our people to imitate Him. We preach Him as
a winsome influence and not as a mighty Saviour. We proclaim His
unique kingliness and call on men to surrender to His will and to sub
mit to His authority. These are aspects not to be ignored or neglected, but
if we have no more than a stainless model remote and unapproachable,
there is nothing for our people but crippling despair, and if we have no
other gospel to preach than submission to the divine will, we are no bet
ter off than Marcus Aurelius and the old Roman stoics. But ths gospel
is more than imitation, it is inspiration, it is more than submission, it is
reinforcement. It is not the puny struggle of a man, it is the love and
sacrifice of God. It is difficult to abide in the inner sanctuary, it is
hard to keep one's eyes unfalteringly fixed on this central splendor. But
we all know that it is only when the gospel is preached at its best that
the best results ensue, that only when it is preached in its distinctive
grandeur that its distinctive miracles are reproduced. It is only when
its heart of pity and helpfulness is laid bare that the apostolic results
follow and the apostolic glory flashes and gleams. Grace is the only
power that can reclothe the pulpit with glory.
2. Grace will clothe the church with distinction.
It is easy for the minister to become a hewer of wood and a drawer
of water, it is equally easy for the church to degenerate to be_a merely
secular society, a club, an institute, or an academy. While it has a sa
cred right to guide and transfigure all the manifold activities of human
life, first of all it is the banqueting house of divine grace. It is the
Father's house where He gathers all His family around His bountiful
board to feed on the bread of life and feast on the royal wine of heaven.
Our Puritan fathers had a beautiful name for the services of the sanc
tuary. They aptly called them the means of grace. Not means of in
struction although they are that. Not means of delectation although in
His presence there is fulness of joy and at His right hand there are
pleasures for evermore. But means of grace. As the April clouds bring
rain, as the summer sun brings mellowing heat, so the church brings
grace. We have something to learn in this respect from the Roman
Catholic. To him the sacraments are the exclusive channels of grace.
But if he is crude he is logical, if he is material he is consistent. No
service without a sacrament, because without a sacrament no grace. The
vital factor is the grace of God. For the very reason that we attach

Wednesday, June 21.] RECORD OF PROCEEDINGS. 157
much less importance to the sacraments, we ought to attach more value
to the indwelling communicating presence of God, and make every part
of every service the visible sign of an invisible grace.
The Apostle Paul's definition of a church assembly is a chal
lenge and a rebuke. It is a place where the secrets of a
stray visitor are made manifest, and where he is constrained to
fall down on his face and worship God, declaring that God is among
the saints indeed. That is what sorely needs to be done to-day
and the only power that will do it is the real presence and the actual
grace. During the Welsh revival I have seen godless districts arrested
as with an unseen hand, the public houses emptied, the sanctuaries
thronged and the democracy almost breathless wth awe because for
one brief space it was convinced that the church meant business and
that God was actually at work amongst His saints. This is the only thing
that tells. I have attended Free Church services. The preaching was
cultured and the style immaculate, the music was superb and the congre
gation elect, but then there was no sound of a going amongst the mul
berry trees, not the faintest flutter, not the softest whisper. On the other
hand I have attended a Roman Catholic service when at the tinkling of
the bell and the elevation of the host, Swiss peasants have prostrated
themselves in holy awe. It was superstitious and even pitiable, but in
the midst of it all there was the sense of something more than human.
I am a Protestant in ever fibre of my being, but if it came to an im
perative choice, I would infinitely prefer to worship in a "Roman Catholic
cathedral where I was reminded of the Unseen, than in a Protestant
sanctuary where there is no breeze from the uplands. This is what hu
manity everywhere wants. It is God and His grace that can ease its rest
lessness and satisfy its cry. Eloquence and culture, music and oratory it
can obtain in other quarters, but the grace of Christ it can only obtain
where believers are gathered together in His name. The church has other
functions I freely admit but it is a specialist here. Its supreme mission
is to dispense the grace of God to a needy world and when it does this
nobly and worthily the people will come as doves to its windows. "Arise,
shine for thy light is come and the glory of the Lord is risen upon thee
and the people shall come to thy light and kings to the brightness of thy
rising. ' '
3. Grace will add dignity and charm to the life of the individual
Christian. To the Apostle Paul the Christian was a new creature, an
original type, a distinct species, a fresh kind of man, as different from
the man of the world as the lily is from the nettle, as the palm is from
the thorn. Further, this type has persisted in every age, in every land,
in every church. We see it in Paul and John, in Francis of Assisi and
Madame Guyon, in Spurgeon and Keble, in John Woolman and Greenleaf
Whittier, and in Ann Haseltine Judson and Sarah Pierrepont Edwards.
The children of grace are known everywhere. There can be no roses
wthout fragrance, no woodlands without singing birds, and no divine
grace without gracious saints. Theirs is the poetry of character. The
Apostle Paul after having expounded the doctrines of grace in the second
chapter of his Epistle to the Ephesians goes on to say : We are His work
manship—His poem, His poetry. Man at his best writes poetry; God at
His best works poetry and His poetry is the poetry of holiness. Humility
for example The man who has been snatched from helplessness and de-

158 THE BAPTIST WORLD ALLIANCE
spair by unmerited grace will never forget to carry himself as a forgiven
man. 0, Saviour I have nought to plead
In earth beneath or heaven above
But my own exceeding need
And thine exceeding love.
When a man comes there he wears humility as a badge and meekness as
a robe. In choicest chime with humility comes generous forgivingness.
It is hard to forgive, impossible, says Robert Louis Stevenson. Impos
sible away from the slopes of Calvary but easy to the man who when
doomed to die is freely forgiven by a great and unexpected grace. It is
difficult to harbor resentment at the foot of the Cross. Another line in
this divine poem is graciousness, the holy art of passing on the grace to
others. He pitied us when nobody cared for us, therefore we must needs
be gentle towards wasted lives. He helped us when we had forfeited
every claim, therefore we cannot be hard on undeserving souls. He loved
us when we were undone, therefore there must be in all our hearts a
soft place for unlovely men and women. The instincts of self-preserva
tion may rebel, even our sense of justice may decree otherwise, but we
are the pensioners of grace and it ill befits us to be anything but gracious.
It is impossible to describe a poem, but I must mention one other note of
choicest melody, blithesomeness in the mirk and gloom, the faculty of
song behind prison bars. One writer has said that the good old Roman
stoics with all their virtues could not sing. Their greatest saint once
gave out a hymn but he could never start the tune. But the Christians al
ways sang, sang their sweetest songs in the darkest night. Even Paul
sang, the doughty controversialist, the logical divine, the last man in the
world one would expect to do so. So humilitv and melody, forgivingness
and graciousness form the chief stanzas in the poetry of grave, choice
flowers choicely arranged in the garden of God.
Grace will add elevation and effectiveness to social reform. Never were
nobler attempts made to improve the conditions of life than are made
to-day, and never was there more keenly felt the need for some mighty
leverage to lift the whole of our social organization into a higher level.
It is easy to legislate for the strong but the crux of the problem is the
weak. The illhoused are often illmannered. The downtrodden are fre
quently degraded and the unemployed are not seldom unemployable.
Every day of my life I come into touch with the submerged men and wo
men of London. If the whole crowd were sunk into the depths of the sea
no art nor science, no industry nor form of service would suffer one whit.
The State would not miss them, but God would. There is no niche for
them in our industrial life, but there is ample room for them in the heart
of God. As the sun feels the tug of every star, that swings around its
centre, so God feels the tug of every soul that He has ever made, and
speaking frankly as one who has looked repeatedly into the depths of the
social abyss, and as one who gladly hails every legislation and reform, I
can think of no power that can recreate society from the bottom upwards,
except the grace of God. If the Saviour died for all men then manhood is
sacred and democracy is guaranteed. If to-day you cling to the grand
democratic creed that it is possible for every boy born on American soil
to become the President of the Republic, it is largely because of the doc-

Wednesday, June 21.] RECORD OF PROCEEDINGS. 159
trine of grace held by the Pilgrim Fathers and preached and practised
at a great cost by Roger Williams. If the grace of God is the greatest
force in the world to-day, then as sure as daylight follows the sun there
will one day emerge a social system that will outleap the reformer's fond
est dream, and the legislator's bravest plan. Not based on selfishness
and dominated by gold, not regulated by justice bare and cold and grudg
ing, but instinct from inner centre to outer rim with goodwill and help
fulness, its nexus grace and not money, its relationship brotherhood and
not force. The New Jerusalem must come, and the Lamb with the gentle
ness of His Cross will be the light thereof. Its walls shall be called Sal
vation and its gates Praise.
Grace gives to foreign missions significance and splendor.
The missionary cause hast lost some of its urgency and imperativeness.
The science of comparative religion has sprung into existence and re
vealed much that is beautiful and helpful in Buddhism, Confucianism
and the other ethnic faiths. This need not disturb us for the discovery
of what is fair and lovely is the last thing to hurt Christianity, all the
same one of the greatest needs of the day is the reinforcement of the
missionary motive and the rekindling of the missionary flame. The re
discovery of grace is the only power that can effect this much needed min
istry. The grandest missionary that the world has ever seen was the
Apostle Paul, and his position is almost identically ours to-day. The
Jews, like the Hindoos, had a grand and venerable religion of their own.
For when we have said the best about Buddhism it is not nobler than
Judaism and yet it is when the Apostle Paul thought of the state of his
brother Jews that he broke forth into the noblest missionary prayer that
the church has ever known: "I could wish that myself were accursed
from Christ for my brethren according to the flesh." No man can out
match that and yet Judaism had far reaching glimpses of the unseen and
a matchless code of morality, in short Judaism had everything but grace.
That is precisely the condition of the great non-Christian religions. As
John Ruskin has put it, in Christianity God seeks man whereas in every
other religion man seeks God. They preach penance and character, they
impose rites and ceremonies ; what they lack is divine grace, the distinc
tive grandeur of Christianity. What we have to give is not another
leader like Confucius and Buddha, what we have to preach is not ethical
rules and solemn rites, but the all-conquering grace of a condescending
and sacrificing God, the one feature which makes _ Christianity unique
and the one power which every other religion conspicuously lacks.
So to regain the glory we must reseek the grace. Sooner or later all
of us must come to see that if anything strong and virile is to come out
of our poor broken blundering lives it must be by the grace of God and
not by any endeavor of our own. It is a relief to arrive here, the crisis
of the soul's joyous rebirth, but we are not allowed to stop at this point.
It would be mutilation and disaster to stay. We must hasten on to co
operate with others and do work for God. Here again we come short.
We soon discover that our self-inspired, self-directed enterprises often
end in futility and failure. Grace must save our work as it has savedour
souls, when we cry with the prophet: "Not by power and not by might
but my spirit," saith the Lord of hosts, we welcome the glad rebirth of
a new church. But even there we are not permitted to stay The sor
rows of the great world call us forth and we strive and battle, agitate
and legislate more or less in the spirit of cold Judaism until we realize

160 THE BAPTIST WORLD ALLIANCE.
that the task is too mighty for our puny hands. Then we learn that the
evils of society like the evils of the heart must be conquered by grace
and we pray for social regeneration as we pray for personal conversion,
and that is the glorious rebirth of national and international reform.
But even then we are hurried onwards to face death and the dim un
known. Even at the last nothing but grace will suffice. "Grace at the
end as grace at the beginning. Grace at the close and grace every step of
the way. Grace all the work shall crown
Through everlasting days
It lays in heaven the topmost stone
And well deserves the praise.
Hymn, "Amazing Grace How Sweet the Sound."
Session adjourned after benediction by Rev. J. H. Shakespeare.
WOMEN'S SESSION.
Wednesday Afternoon, June 21, 1911.
The session opened at 3 P. M., with Mrs. A. G. Lester, of Chicago, in
the chair.
Hymn, "Come Thou Almighty King."
Mrs. Andrew MacLeish, Chicago : In the addresses we have heard,
our thoughts have been turned to the trials and tribulations of those
who have accepted Christ in other lands. As we have listened, my
thought went to the final outcome of it all and I want to read a few
passages from those wonderful visions which the beloved St. John had
in the maturity of his years and of his spiritual experience on the island
of Patmos.
Reads passages from the Book of Revelation.
Prayer by Mrs. Carrie Robinson, of Boston.
Presiding Officer: In addition to the many welcomes which have
already been given to our friends from over the sea I want to bring
one more, and that is the greeting from the sisterhood of our land to
those who have come to us from so far away. I know that every wo
man in our land from the Atlantic to the Pacific and from the Lakes to
the Gulf of Mexico would be only too glad to give this personal wel
come, but that, of course, cannot be, and so I bring it to you this af
ternoon. We welcome you all, especially those who through hopes and
fears are laboring as we labor to bring in the kingdom. We are learn
ing, here in our own land, to stand shoulder to shoulder in order that
the work of the Master may be carried on with greater force; but now
from this time on we shall feel more and more that we shall not only
stand shoulder to shoulder here, but we want to clasp hands with our
sisters across the sea and on the islands far away and feel that they
too, are standing with us in this great work for the homes of our lands
for womanhood and all that that means. For, if womanhood can be
lifted to know the Master, the children will also come to know him and

MRS. RUSSELL JAMES.

MRS. M. C. KERRY.

Wednesday, June 21.] RECORD OF PROCEEDINGS. 161
bless the world as they come to take their places here. The women
of our own land have had a wonderful opportunity for service, such, per
haps, as no woman ever had before, because we have had less difficulty
in carrying on our work. We have been able not only to carry the
message to millions in the lands far away, but God is sending to us, to
our own land, thousands upon thousands who know him not that we
may give him the message also.
We are living, we are dwelling
In a grand and awful time,
In an age on ages telling;
To be living is sublime.
Your coming to us at this time is and will be a great inspiration. Your
coming fills us with a great hope for the future of our work, and may
this meeting together of the women of our land and many lands make
us feel more and more that the work which we are doing will be carried
on with greater facilities than ever before, and with this geat hope
may our hearts be filled with great consecration. For that is what we
must have if we are going to bring this work to the place that it
should be in this generation. I wish this afternoon that we might give
more time than we are able to those who shall bring us messages
from the other lands, but we have so many from whom we want to hear
that we shall be obliged to put a limit upon the time during which they
can speak to us. The first one who will bring us a message will bring
it from a land which perhaps many of us claim as our fatherland, too,
from England. The message will be given us by Mrs. Marie C. Kerry,
of London, England, Home Secretary of the Baptist Zenana Mission.

THE CALL OF THE EAST TO THE WOMEN OF THE WEST.
By Mrs. M. C. KERRY.
To those of us who are set on the watch-tower to observe great world
movements, that call to-day is louder, more insistent, and more articulate
than ever before. The call of to-day is very much more urgent than
that of fifty years ago.
You, on this side of the Atlantic, have just been celebrating the jubilee
of organized women's work — we British Baptist women can only look
back on forty-four years of organized effort.
We must not forget to-day in this great gathering the pioneer work
done by the brave women who prepared the way for us— the wives of our
first missionaries. We honor the names of the Judson trio, of Mrs.
Newell Mrs. Marshman, and many others who laid the foundation of the
present women's work.
We may well ask ourselves to-day two questions :
1. What has been accomplished!
2. What still remains to be donel
11

162 THE BAPTIST WORLD ALLIANCE.
BEGINNING OF WOMEN'S WORK IN BRITAIN.
The Baptist Zenana Mission of Great Britain was commenced by a few
women in London, England, whose hearts were stirred by the story of the
sad condition of women in India. It was through the addresses given by
missionaries' wives, especially by Mrs. Sale and Mrs. Lewis, that the
movement began.
The first year's income was only £300 — $1,500, and with this sum two
or three workers were engaged in India, who started little day-schools
for girls, and began to teach older women in the few zenanas then open
to them. The work began almost simultaneously at the two extremes of
our field in North India, in the two great cities of Delhi and Calcutta. It
soon extended to other stations where the Baptist Missionary Society
was at work. MEDICAL WORK.
To-day we number seventy-two workers in India. Of these six are
doctors and five nurses, with four hospitals and seven dispensaries.
philanthropic work.
Much philanthropic work is done by our women missionaries in times
of plague and famine, when hundreds of women and girls are succored by
them. Two of our missionaries hold the Kaiser-i-Hind medal bestowed
by the Indian Government in recognition of their devoted service in these
respects. industrial work.
Industrial work is carried on at two centres. At Salamatpur in the
Punjab, one hundred and twenty women and girls are entirely supported
from the proceeds of their own work (chiefly needlework). At the other
•centre (which is also a Converts' Home) the women contribute part of
their support. DAY AND SUNDAY-SCHOOLS.
In the absence of any definite scheme of government education for
girls in India, our missionaries (as well as your own) have had "a great
and effectual door" opened to them for work among children. The day
school and the Sunday-school are the greatest missionary agencies at
work in India to-day, and, all unconsciously to the people themselves, are
doing much to undermine the ancient faiths. While government does not
itself undertake the work, it provides a code for female education, in
spects the schools, and gives the welcome help of liberal grants in aid,
without in any way interfering with the Christian teaching given; in
fact, we may say that the British government values very highly the
educational and philanthropic work of women missionaries.
TRAINING OF CHRISTIAN GIRLS.
Side by side with this work has gone on the training of Christian girls

Wednesday, June 21.] RECORD OF PROCEEDINGS. 163
in what are known all over the mission field as "Boarding Schools."
Girls from Christian homes are gathered to suitable centres where they
are educated, trained in domestic work, and receive careful teaching in
the truths of Christianity. Most of the girls marry, but it is from these
schools that we get our best Christian workers in the shape of school
teachers, matrons, Bible women, nurses, compounders, and qualified doc
tors. Seven such schools for girls are carried on in India (two of which be
long to the Baptist Missionary Society with about eight hundred pupils.
The Church of Christ is recruited year by year by additions from the
schools, and an increasing army of trained workers ably second the work
of the European missionaries. TRAINING COLLEGE FOR TEACHERS.
Lately our first effort at union for educational work has been made by
the establishment of a United Training College for women teachers in
Calcutta for Bengal. Baptist money provided the building, and Baptists
also supplied the first principal; but four British societies unite in the
management, and all societies are invited to send students. In this its
second year of work the college has thirty-three students.
EVANGELISTIC WORK.
Great attention has always been given to evangelistic work, and this is
largely done by the help of trained Bible women. In towns and cities
there is a regularly organized system of visitation, and there are unlim
ited opportunities for the simple proclamation of the gospel story.
At suitable seasons missionaries and Bible women tour among the vil
lages, and they also attend the great religious festivals where women
pilgrims gather, speaking as they have opportunity and distributing
Christian literature. BIBLE TRAINING INSTITUTE.
We are now contemplating the establishment of a Bible Training In
stitute in Calcutta which will serve as a training centre for all our Ben
gal stations. Bible work ranks side by side with school and medical
work as a great evangelistic agency. CHINA.
In 1893 the men missionaries in China sent home a request for unmar
ried women workers. British Baptists work in only three of the northern
provinces, and we have to-day only sixteen women workers representing
us among the millions of China's women. The methods of work are the
same as in India, except that we have alas ! no medical work for which we
are responsible, though there are some women doctors among the wives
of our missionaries, who do very splendid work. Boarding schools are
carried on at four centres with excellent results, and many village
schools are superintended by missionaries. The supervision and teaching
of women church-members is largely entrusted to the senior women mis
sionaries and much evangelistic work is carried on in villages.

164 THE BAPTIST WORLD ALLIANCE.
CONGO.
From our Congo field in Africa, there has also come, within the past
two or three years, the call for unmarried women, and there are now
several nurses and teachers assisting in the work of the older and larger
stations. What remains to be done! CALL FOR ADVANCE.
"There remaineth yet very much land to be possessed." Especially
since the Edinburgh Conference the call for a great forward movement
has sounded all along the line, and every missionary society is feeling its
influence. We are very conscious, as are our sisters on this side the
Atlantic, that we have not done what we might, or what we ought to have
done in the past. INCREASE OF STAFF.
A great increase in the staff of workers is required all over the field.
We have lately made a definite calculation as to the number of women
needed adequately to work our present fields, and we have com'e to the
conclusion that we might well double our staff. This does not allow for
the expansion of work that must inevitably come when the whole world
field is systematically apportioned to the different sections of Christ's
church. In China, especially our staff is deplorably inadequate in face of the
unparalleled opportunity of the present. We know well too that there is
abundant material in the home church, if only our women heard the call
of Christ and of their sisters in the regions beyond.
LACK OF VOLUNTEERS AND REASONS FOR THIS LACK.
But they do not, and here is our most serious difficulty. We must
frankly confess that those who have had the greatest social and educa
tional advantages do not, as a rule, consecrate their lives to this, the
greatest of all service. This is especially true of our young women.
The atmosphere of the women's colleges in Great Britain is not favor
able to the growth of the missionary spirit, nor is the home life of our
leisured classes helpful in this respect. The love of ease and pleasure
and the pursuit of amusement are the chief characteristics of the gifted
girls who might be such splendid leaders on the mission field. While
nominal members of the Church of Christ, they render little effective ser
vice, but fritter away their lives in the pursuit of amusement, or in rarer
instances, devote themselves to study for purely selfish ends.
Our recruits for the mission field are drawn almost exclusively from
the noble army of women. who work for their living. A large proportion
of these are teachers — women whose vocation fits them to a large extent
for successful work as missionaries. But the supply of volunteers is still
painfully inadequate. Why?
Because the fire of consecration burns low on the altar. In the home

Wednesday, June 21.] RECORD OF PROCEEDINGS. 165
and in the church alike there is lack of interest in the supreme work of
spreading the kingdom of Christ.
Unless this great hindrance can be overcome, our work must neecssar-
ilybe cramped, and extension be impossible. Only by the weapons of
believing prayer can the present indifference be changed into passionate
earnestness. Our prayer must be ' ' Come from the four winds, 0 breath,
and breathe upon these .... that they may live."
HOME PROBLEMS.
At home we still have the problem of awakening the conscience and
arousing the interest of the average church-member. It is calculated
that in Great Britain only one member in ten of our various religious
denominations is a supporter of foreign missions ; and only one Baptist
church-member in a thousand goes to the foreign field, while the Mora
vian church sends one in sixty. MISSION STUDY.
For the improvement of this state of things we must look, mainly, I
think, to the development of missionary education especially among our
children and young people. We thank you for leading the way in Mis
sion Study, which has done so much to deepen interest on both sides oj!
the Atlantic. STUDENT MOVEMENT.
We thank you, too for the Student Christian Movement, the most po
tent factor in bringing about the consecration of splendid young lives to
the service of Christ abroad. ORGANIZATION AT HOME.
In the matter of organization, we are continually learning from you,
for we in Britain are far behind our American and Canadian sisters.
Especially, I think, we should press forward a membership crusade which
would enlist a much greater number of our women as definite supporters,
and, if possible, we ought to adopt your plan of apportionment. Hitherto
our women generally have not favored these methods.
ORGANIZATION ABROAD.
We trust that as the Continuation Committee of the Edinburgh Con
ference carries on the work there begun, we shall obtain a clear state
ment of the need in workers of every part of the field ; and of the possi
bilities of united action that shall increase the efficiency of the work.
Already we are in close co-operation with Australian Baptists in India,
sharing our field of work in Bengal. We also co-operate with American
Presbyterians in China and possibly this Congress may show us how we
and you may work more unitedly for the end we both have in view.
SPIRITUAL ASPECT OF THE WORK.
This paper would be sadly incomplete if it did not draw attention to

166 THE BAPTIST WORLD ALLIANCE.
the spiritual side of the work. There is a great and real danger that
even missionary Boards and committees should fix their attention on
the purely human side of the work, especially devoting themselves to the
development or organization abroad and at home.
Men and women who look only on the human side, realizing the vast
ness of the work, its complex problems, and its many difficulties, are ah
ways timid, afraid to go forward, and are easily depressed.
FAITH.
If we are to do any worthy work for Christ in the world, we must live
on the hill-top of faith. ' ' This is the victory that overcometh the world,
even our faith." We must absolutely believe the word of our Lord —
' ' All things are possible to him that believeth. ' '
"Thou didst send Me into the world, so send I them into the world."
All the infinite power of God is at our disposal in this great enterprise.
Do we believe this? Shall we not all pray — "Lord increase our faith"?
"All things are possible to him that believeth."
PRAYER.
How do we lay hold upon this mighty power? By believing prayer.
"If ye abide in Me, and My words abide in you, ask whatsoever ye will,
and it shall be done unto you. ' ' Wherever we detect failure in our work,
and poverty of results, is it not due to failure and poverty in prayer?
We are so occupied with details, that we forget the essentials. "No time
for prayer" is the too frequent cry at our Board meetings, so filled are
they with petty details — useful and necessary enough but positively
harmful when they are allowed to crowd out the central and fundamental
acts of devotion from which spring all power and blessing in service.
Let us jealously guard our seasons of devotion from all encroachments,
and multiply these occasions as far as we possibly can. The measure
of our success depends absolutely on the measure and intensity of our
prayer. HOLY GHOST POWER.
May I say in conclusion that what is most needed in Great Britain —
perhaps here also — and on the mission field — is the baptism of the Holy
Ghost. Our daily prayer should be, "Oh. that Thou wouldest rend the
heavens, that Thou wouldest come down." In Great Britain we are
face to face with a declining membership, a growing spirit of worldli-
ness and indifference, and a strange and sad apathy to the great world-
call and to the call of Christ. Only the breath of the Holy Spirit can
change all this into love, devotion and whole-hearted consecration. "I
believe in the Holy Ghost, the Lord and Giver of Life. ' ' Let us seek for
ourselves, and for the whole Church of Christ, the baptism of the Holy
Ghost, by which alone we ourselves shall become "more than conquer
ors" and shall help to realize the sublime ideal of the Student Move
ment — "the evangelization of the world in this generation."
Presiding Officer: I am glad to present to you next, representing
Home Mission work, an English Baptist woman, Mrs. Russell James.
of London, England.

Wednesday, June 21.] RECORD OF PROCEEDINGS. 167
THE BRITISH BAPTIST WOMEN'S LEAGUE.
By Mrs. RUSSELL JAMES.
Through the courtesy of Miss Crane, the British Baptist Women's
Leag-ue has a place in your program this afternoon. Our Secretary, Mr.
Shakespeare, informed me it would fall to my lot to speak. You do not
know Mr. Shakespeare in America as well as we do in England. There
we speedily learn that when he tells us to do anything we do not "ask
the reason why, we simply have to do or die, ' ' and most of us prefer the
former. The Baptist Women's League is a new movement in our country. It
was formed little more than two years ago to link us together for the
work of the churches at home. It may seem strange to you that in a de
nomination which has a splendidly organized Women's Foreign Mission
ary Society, our Leage for home has only recently come into being. But
the need has long been evident. In this age when thought stirs and
knowledge extends, Baptist women have many and ofttimes felt how
much more effectual their work in the churches might become were there
opened to them a wider field for sympathy and mutual help.
As I look back through the last two years, time long enough to take
stock of the situation, I see that our League has done two things :
1. It has opened to many women new spheres of labor adequate to
the measure of their capacity and will.
2. It has been the means of spiritual and social good among the
churches in our land. ,
With regard to my first point as to new and larger fields of labor, I do
not hesitate to bring before you our small beginnings, our hopes and
aspirations, because I know you will rejoice with me that this movement
in our churches has arisen, that you will realize it is in harmony with
the spirit of the age, and is yet another link with that world-wide Wo
men's Movement which is surely and steadily permeating every branch
of society. Whether we turn to literature, art, or polities, we find wo
men entering in demanding that which they have the will to do and the
power to achieve, and it was high time that the enormous reserve force
of energy, the varied gifts and talents which had often been lying dor
mant, so far as the church was concerned, should be taken, and utilized
to the full in the direct service of that church itself.
We have realized that it is not only high time that something in this
direction were done, but that the future of our denomination greatly de
pends upon the loyalty and faithful work of our Baptist women. In the
cord of loyalty there are many strands; creed, tradition, but these will
weaken without the living strand of service. It is true that creeds make
strong men and women. I am not one of those who think that the giving
up of a creed makes a woman a better Christian, or gives her a larger
heart for humanity. I believe it is of the utmost consequence that wo
men know the traditions of the church to which they belong, that they
hold with no loose hands those things for which their fathers suffered, and
that they find in the past that which fires their imagination. But in the
last resort, loyalty must depend upon a present and living interest, and
it is of vital importance that women kindle afresh their enthusiasm to
day by the work which they find to do.

168 THE BAPTIST WORLD ALLIANCE.
It has been said that all movements in history pass through three
phases. First indifference, then hostility, and after that comes the awak
ened interest and the victory. This movement of ours has been no ex
ception to the rule. It has had to contend with indifference and some
times hostility. The Baptist denomination as a whole is somewhat con
servative; it has a tendency to keep what is old because it is old and to
reject what is new because it is new. In many of our churches the min
isters and deacons have found it difficult to understand the need for a
fresh organization. They have said to us: "You have always worked in
our churches, we could not have done without you; we are satisfied with
your work as it is." They fail to see that that is not the point. The
point essential is whether the women themselves are satisfied, whether
they feel they are being permitted to give of their best in the service
of Christ and whether the sphere opened to them is adequate to the
measure of their capacity and will.
And so our Baptist Women's League is bringing this about. Many
women who would otherwise have passed from us, or who would have re
mained apathetic have found a new enthusiasm for service in our ranks.
As to my second point of the spiritual ond social good already accom
plished. In many of the churches devotional meetings for women have
been started around which the social work has centred. Many women
who have hitherto been silent have begun to pray at these meetings and
we are sure that a quickening of the life of all our churches will result.
As to the social work, reviewed in detail, a great deal of our program
would not impress you either by its novelty or its volume, but as a mat
ter of fact, our League has already become the most living thing in some
of our churches. Our League has endeavored to reduce to a system, to
organize and develop work which was already being done partially and
sporadically. It has not aimed at creating new women, but to use the
powers and talents of those who are willing, nay anxious, for service.
Let me give you a few particulars. To begin with that small function of
welcoming strangers. I know a lady in one of our churches whose chief
gifts are tact and sympathy. She is not specially clever and I am con
vinced that her position in the social and political world is due to her
singular faculty of knowing the right word to speak and of being able
to melt reserve into confidence, but she goes to a church and this gift is
never utilized in its service. In that same church, a lonely girl has come
and sat in the gallery week in and week out with no one speaking to her.
When this fact transpired, my friend was the first to gay: "I should
love to have spoken to her if I had ever known she was there." This
typical case cannot occur again in any church where there is a branch of
our League. It is one of its functions to bring together the friend and
the friendless. In the lobby of each church hangs a card with the names
of those who are ready to welcome and counsel strangers, and never
again need lonely girls come and go with hearts well-nigh breaking for
dear familiar faces without finding a friend who will fulfil the law of
Christ — I was a stranger and ye took me in !
Again and along the same lines, our women have formed themselves
into Visiting Committees. In a large church it is impossible for the min
ister to cope with the whole of this work, but I trust that now we shall
not hear again of a mother losing her baby, or lying in sickness through
weary months, and no one being aware of the facts.
To pass to another department of service. I believe that your Union

Wednesday, June 21.] RECORD OF PROCEEDINGS. 169
has already established several institutions of its own, but we are young
and are just about to found our first hostel or home for girls who come up
from the country to the town. We have taken a house in Central Lon
don. Central London is in one sense the play-ground of Europe. Thou
sands of young people are massed together in the great houses of busi
ness. Cheap and respectable lodgings are difficult and often impossible;
temptations beset the girls on all sides. Only last month, after advocat
ing a girls' hostel at our annual meeting, Mrs. Edwards, the wife of the
President of our Union, found in a crowded thoroughfare, a girl from the
country, having come up to a situation the day before, and had fled from
a drunken mistress out upon the streets, stranded, not a friend in that
vast metropolis, little knowing of the perils that might await her. We
hope to make this hostel widely known, believing that it will be of incal
culable good to many a young girl in the future and also that it will be
the beginning of many such institutions in our big towns.
I must refer, if it is only for a moment, to a great Baptist work in
London carried on among the poor and sick. This organization is called
the Deaconesses' Home. It is older than our League and, therefore, is
not really within my subject, but I wish you could see those workers
moving by day and night in the tenements and cellars, through haunts
of vice and poverty and crime, nursing the sick, preaching the gospel,
and being in very truth what F. B. Meyer has called them, ' ' The Florence
Nightingales of the Slums. ' '
But now I come to what will be the most important work and aim of
our League. We have hundreds of village Baptist ministers at home,
who, to put it bluntly, are underpaid. Our League has endeavored to
help these churches, to make a link of sympathy between the rich and
the poor, the strong and the weak. The branches of our League have
been making garments for the families of the poorer ministers. I have
spoken of the gifts of women; no one denies that we can sew, no one
grudges us the privilege, and no part of our work has been done with
such cheerfulness as the making of garments for that village manse
where the minister's wife, cultured, overtaxed, maintains a heroic strug
gle against poverty and it has filled our hearts with thankfulness to think
of the many little boys and girls tramping our country roads warmly
and prettily clad during the past two winters, because of the loving ser
vice of the members of our League.
But our denomination at home is on the verge of a great departure.
It is on the eve of a change as vast as that which began with Presby
terianism when Dr. Chalmers founded the Sustentation Fund of the Free
Church of Scotland. There is a great scheme about to be launched for
Baptist Sustentation. Instead of a plaster upon the wounds, we are going
to find a remedy. In a word, the aim is to provide a reasonable mini
mum stipend for every Baptist minister and to see that his salary does
not go below a certain sum. As a first step, the denomination is going
to raise a million and a quarter dollars. A better and brighter day is
dawning for our denomination, a day when so many of our ministers will
not have all the hope and joy crushed out of them because of secular
anxiety and care. And we women are going to play our part in this.
We are going to make history, we are going to raise as much of that great
capital sum as whole-hearted zeal and faith and love can achieve. There
are those who have said it is too big an undertaking for our Women's
League. But that is where they make a mistake. Some of the greatest

170 THE BAPTIST WORLD ALLIANCE.
things in history have been wrought by a woman's faith. It was a wo
man who in the past revolutionized the whole system of army nursing,
it is a woman to-day who is largely responsible for the challenge to our
Poor Law in England, and we Baptist women are finding in the Susten
tation Movement that which stirs and inspires us to the greatest effort
we have ever made. We are forming ourselves into committees with the
idea of preparing for great simultaneous bazaars to be held up and down
the country. Our beloved President — Mrs. Herbert Marnham — is leading
it splendidly. Those who have gifts of speech and organization will do
their part. There are those who have said to us : " Oh, why do you hold
bazaars?" but we take no notice, we just remember that your Oliver
Wendell Holmes says that the world is divided into two classes, those
who move about and achieve something, and those who sit still and
grumble at the way it is all being done. And so we just go on with our
work. The bazaars will be held North, South, East, and West. They
will be the women's special contribution. Those who have gardens will
lend them, those who have large drawing-rooms will put them at our dis
posal, all who have gifts and talents will bring them and use them for
this cause. One lady, an artist, has already given her talent for a whole
month in the interest of this movement, and every woman in our League
has made up her mincl that she will work as she has never worked before,
that the Women's contribution shall be adequate to the greatness of the
cause, and that again the women of our land shall rear a monument
showing what can be accomplished through faith and sacrifice, and when
we meet in five years' time in Berlin, I shall not be telling you of what
we are going to do, but what we have done.
Now let me tell you of a very great advance in the history of our de
nomination. Last spring ten women were co-opted to the Council of the
Baptist Union. We rejoice at this innovation. One of your poets has
said: ' ' A great city is that which has the greatest men and women
Where they enter the public assembly and take places the same as the
men
There the great city stands. ' '
And we feel that our churches and every organization in connection
with them will be the better and greater for men and women working
side by side, and we see the future opening with wide and gracious pos
sibilities. I have said that we shall meet in five years' time; my last thought to
day is the remembrance of our meeting five years ago in our great Al
bert Hall in London. You came to us then; my father welcomed many
of you; he was a Baptist minister, he gave of his best for the denomina
tion he loved, and I remember as we all joined hands in that vast build
ing, and thousands of voices sang in unison: "God be with you, till we
meet again." I felt glad and thankful that my father's faith was mine
•and that we were all bound together with one common ancestry. We
have a heritage of which we may well be proud as we look back and see
the brave men and women who fought the good fight, who held the flag
flying through the ages and who kept the faith through great adversity.
One saint of old sacrificed all that a woman holds dear, her native land

Wednesday, June 21.] RECORD OF PROCEEDINGS. 171
•
and her home, the love of which is part of a woman's very being, and
which can never be eradicated where they give us fifty votes, or let us
sit on a hundred Councils. They talk such foolishness, do they not?
They would have to perform a mighty miracle, they would have to change
God and nature before the love of home and the love of little children
could be taken from the heart of woman. And this woman of old left
her home, and went into exile to suffer peril, toil and pain, and she said :
"I accounted all nothing in comparison to liberty of conscience for the
profession of Christ. ' ' That same Christ is ours to-day ; her courage
may be ours. Let us pray for grace to serve with faithfulness in our
day and generation.
Presiding Officer: We have with us this afternoon the President of
this league of which Mrs. James has told us. She has asked that we
will not press her for a speech, but I do want to introduce to you Mrs.
Herbert Marnham.
Mrs. Marnham : Dear Friends : I am told what I have to do is to
stand here and smile, and that is quite easy. You have already heard a
representative of our Baptist Women 's League, and you will see we can
be eloquent on that side of the water. But I would like to give you
one word of loving greeting from the Baptist Womens' League over
there. I would like to tell you how full of love and admiration we are
for you American women. We are a very young league and we have a
great deal to learn, but we are happy in this that we are not yet so old
but we may learn, and we want to learn from you. We will take
back with us inspiration that we have received from this meeting, the
inspiration that comes from the knowledge that we are all working
together, you here and we in England, for the same cause, the bringing
of the world to Jesus Christ. (Applause.)
Presiding Officer: In place of Mme. Beklimicheff, of Odessa, we are
to have an address from Madame Yasnovsky, of St. Petersburg.
Madame Yasnovsky was received with applause and said: Dear Sis
ters, it is God who has sent me here to tell you a word of encourage
ment. I grasp your outstretched hand and I say, Thank you, thank
you, from all your sisters in the country I come from. You have done
so much for us; Uncle Tom's Cabin has not only had an influence in
this land, but it has worked in the hearts of your sisters over the
ocean. It was from such books as this that we first gathered our
longings and aspirations for something higher and nobler than we had.
The first ray of light that broke out in our northern capital came from
England, and I cannot express my feelings of gratitude to all of you
for all that we have received. You have been working in our country
through your press; you little knew what you were doing, but I stand
here before you as a living expression of the work you have been doing
in our country, probably unconscious to yourselves. I thank my father
for having given me an English training so that I could read your books

172 THE BAPTIST WORLD ALLIANCE.
and thus gather the life that has, little by little, prepared the soil in
my heart for receiving the Word of Life. And I am only one of the
many women who would tell you the same. It is thus you have worked
in our country far across the ocean. If you would come to our little
bookstore you would see many tracts which are just the translation of
your best tracts, English and American. If you would look into our
journals that we edit, you would find many translations of the ad
dresses of your best preachers, and thus you and they are working in
our country, and it is thus due to you that much of the light has been
spread in Russia. When we first understood the glad tidings of salva
tion, when we realized that the fetters of sin were broken by our Lord
Jesus Christ, that we were set free, we started out on our work without
any training but that which we got through your books, and out of this
Book (Bible) and our hearts aglow with gratitude to the One who had
redeemed us, we set out on our work as best we knew. We spread the
gospel first of all around us; it was near our homes that the glad tid
ings were first preached. The conversion of our servants brought con
versions in the villages, because our servants having heard the glad
news went to their villages, taking Apostle Paul with them, to tell their
relations of what the Lord had done for them. Our own friends and
relations were converted and thus we went on, working quietly because
we could not do it openly just then. Many friends opened their draw
ing rooms, and we gathered in small circles, reading the word, studying
our Bibles, and preparing ourselves for his service which we knew
would commence when the doors would be more open. We have been
waiting and praying and we had the comfort to know that across the
ocean many friends were praying for us in England, and thus to these
united prayers God has been leading on. We opened classes for the
children, inviting poor children to come and learn needle work, and
while they were thus occupied we read stories to them, stories from
your English books, which at that time we might not translate and
print, but knowing the English language we used that for the service
of the Lord, and we read your English books in Russian to the listening
children, and their hearts were moved and many of them came to the
Lord. We arranged classes for the women, invited them to come and
hear the word of the Lord, which they willingly did, and eagerly ac
cepted the word of salvation. At that time it was no easy thing, be
cause to receive the glad tidings of salvation meant suffering in our
country, but they were not afraid, and once they saw the truth they
accepted it and stepped out as workers also.
We worked hand in hand, brothers and sisters, because we were too
few to separate. The need was great, the workers few. We
gave needlework to poor women and when the articles were fin
ished we used to sell them also at bazaars. When the women
came to fetch their work we profited by this occasion to speak
to them of the salvation of their souls. This gave us the opportunity.
At Christmas time we used to invite the mothers and the children and

Wednesday, June 21.] RECORD OF PROCEEDINGS. 173
used this as an opportunity for telling them of Jesus. The Christmas
tree helped us to explain to them what the birth of our Saviour meant,
and we tried to go deeper and tell them of the fruits that God expected
from their lives, when once they were saved. And so the work went on,
perhaps underhand I would say, because little was known of it, we
could not speak of it, we could not write of it, and so I think perhaps
you have been little acquainted with your sisters in Russia. So it has
been for many years until lately when we got religious liberty, and we
could with open doors, and without being afraid, invite our sisters to
come and have tea or coffee or enjoy a meeting, and we could speak
without fear. Now the work is going on widely; there is great hunger
in the land. Wherever we open a meeting the halls are always too
small, and the spirit of devotion is very wonderful. We are building
a chapel now in St. Petersburg and if I could only tell you of the won
derful story of the devotion of the sisters ! Some time ago a young wo
man brought me her gold watch and she said, "I have given all I had
but I wish to give more, and I was thinking what more I could give to
the Lord, and then I remembered that I had a gold watch and I have
brought it to lay another brick in the walls of the house we are build
ing. Then a poor working woman came, she was a laundress, and all
her savings were $35. She brought those savings, and she said: "You
know, after the sermon last night I had such a burning heart, I had
such a desire to devote myself and my all to the Lord that I thought I
would bring my savings, but after the meeting one of the sisters, some
body present, told me, 'Oh, don't be so foolish to give away all you
have earned,' and I went home with the impression I would not give,
but that evening as I was going to bed there was something that gave
me unrest and I thought, Oh, can it be that I shall be sorry for the sake
of Jesus who has done so much for me, to give away all I have; and
I have brought you this money. At first I thought I would give it as a
loan, but now I cannot even do that. Will you keep it altogether?"
Many of the children do the same; they bring their rings and their
bracelets that they have and they put them in the funds. Some time
ago we had a large meeting and when those present were invited to arise
who wished to give their hearts to Jesus, among the rest a young wo
man arose who drew my attention to her. I approached her after the
meeting and after having spoken to her we knelt down and prayed and
here at once she gave her heart to the Lord. She afterwards told me
that it was the first meeting she had ever attended in her life, and the
light dawned at once when she heard the message of glad tidings; and
when she came home she said she had not slept all that night but she
sat over her Testament reading it over and over again and now she is
one of the most earnest workers. She is a nurse in the hospital and
says she is going to work for the Lord and help as much as she can.
We have our Sunday-schools; we don't call them Sunday-schools, we
call them Children's Meetings, and we go through the same program
that you have here. The children come most willingly, and they learn

174 THE BAPTIST WORLD ALLIANCE.
their Golden Texts by heart very gladly, never forgetting them, and the
truth enters into their hearts. They accept the word with gladness.
Sometimes one would think that they are too young to understand, but
I am surprised to hear the stories that their parents tell me of what
they do when they come home, and how the truth through them comes
to the parents. Some parents came to thank us for their children be
cause they said : ' ' Now, our children have grown so much better, ' ' and
some of these children when they first come and we ask them if they
know who Jesus is, they don't know even that. A little country lass
came to me; I saw at once by her dress and voice that she came
straight from the country, and I thought she would not understand
what was told her at the lesson; it would tire her, I thought, and I
watched her little rosy face, but I saw her eyes bright and she was lis
tening. She did not seem dull, and after the lesson was over I asked
her if she would come next Sunday. She said, "Oh, yes, and I will
bring my mother with me." And when she came a Sunday or two
later she had learned all the Golden Texts beginning from January, all
one after the other and if I would ask her she could repeat to me. We
gather our young sisters also. Now, little by little we are beginning to
have more of an organization, what we could not have before, and we
have our young girls come together; they are anxious to do missionary
work and they go about the hospitals giving tracts and Testaments.
They speak of the Lord to all those whom they meet and you would be
surprised at a meeting sometimes if one asks them to witness for the
Lord or to tell us what they have done during the week, how one after
another arises to tell of the story she has been repeating to others and
thus sending the truth further and further on. We also have sewing
meetings: we sew, and our sisters have been able in this way to get
some money. About five hundred roubles we got at our last bazaar to
help for the building of the chapel. That was a great encouragement;
that showed to them that their work was not in vain, that we could also
procure means.
We are able to uphold a missionary; the circle of women has now
a missionary that they keep up themselves among the Russian brothers
to go in the country and preach where they can. We have great need
of more Christian literature, and many of the sisters who know the
languages are busy translating, and we prepare for the press tracts, so
that we might spread the gospel by means of these little books to the
distant parts of the country that we cannot reach ourselves. Having
already witnessed to you how much you have done for us by your books,
we want to do the same now sending out these books in Russian so that
those who do not know your language may profit by them. We are
praying and waiting for better times still. It is thanks to prayer that
God has brought us so far and we believe that God will bring us further
still, and I would like to tell you to take courage and go on with your
work as I see you are doing. The faithful true lives cannot remain
without fruit, and here as you are working, your faithful lives will

Wednesday, June 21.] RECORD OF PROCEEDINGS. 175
speak to those far away and you will bear fruit not only here in your
country but in distant parts where you cannot reach yourselves. I
would much like to acquaint you more with Russia, I would like to tell
you of the great revival and your hearts would rejoice. And now I
would so much ask you to keep your Russian sisters on your hearts.
Will you pray for us, will you help us by your prayers? You have
encouraged us much by giving us the possibility of being here at this
Convention. I shall return home full of courage, new courage, new
aspirations to work in my own land. You have not always had goof".
times, and I see how far you have got on by your courage and your
faith, and I will tell our sisters at home that we must pick up courage,
have faith in God, pray and go on, for he is faithful and he is true.
(Applause.) Hymn, "What a Friend We Have in Jesus. ' '
Presiding Officer: We come now to this interesting roll call of na
tions. We wish that we might have a representative of every nation
here, but we are glad that we can welcome so many. We have heard
from England twice; now from Great Britain we are to have one more
representative in Mrs. D. M. Scott, of Scotland.
Mrs. Scott : My Dear American Cousins : It is a very unexpected
honor, this, and one which I could have wished had been conferred upon
some other woman, to speak in the presence of this great Convention on
behalf of the women of Great Britain. First, let me thank you in the
name of all British women here, you our kind American hosts and
hostesses, for your gracious and considerate and abundant hospitality.
We are deeply glad of this opportunity of visiting you at your own
homes; for you are not only a great nation who are greatly honored
and esteemed, but you are our kinsfolk, the inheritors with us of the
mighty treasures contained in our common English language. It is no
small bond that together we possess that noble monument of devout
learning, the authorized English version of the Bible. And next to the
Bible in value to our English-speaking people we possess in common also
our myriad-minded Shakespeare; and as Baptists we have a peculiar in
terest in that sainted dreamer who, like Paul, counted himself among
the chief of sinners and yet who I believe was one of God's sainted men,
John Bunyan. Truly, we are heirs together of a great inheritance; we
have a mighty past behind us. Of the future what duties are there,
what privileges are there before us which together we may fulfil in
bringing help and service to mankind? Much I believe, much before the
English-speaking nations of the world. But at this time I would only
refer for a moment to the women's side of the work, although men and
women must work together with and for each other.
No nation can be happy or great except as their women are the hon
ored partners and the fellow-workers with the men. When the woman
is either the slave or the plaything of man, the men and the nation are

176 THE BAPTIST WORLD ALLIANCE.
degraded. It shows that our social conditions are still far from per
fect that there should be a woman's question at all, and assuredly it
shows that our understanding of Christianity and the teaching and
spirit of our Lord Christ is still far from being truly enlightened and
complete, for he has swept away all such distinctions, distinctions of
race, of speech, of color, and also distinctions of sex. We as men and
women differ no doubt, just as we as individuals differ, and we have
different functions to fulfil. Our Lord entrusted to us different tal
ents, different in character and different in amount, but we all have our
own function to perform in the body of the church. We are all mem
bers of one another, drawing our life from him. I cannot help think
ing that too much in the past women have spent their strength in de
manding their rights. To me it Seems it is our duties we want, and it
is as we are workers in the church with our Christian brethren that we
go ahead to fulfil the duties which our Lord has given us to do. (Ap
plause.) Mmle. Fetler, representing Russia, spoke as follows : Dear Friends
in America, I am very thankful for all the kindnesses you have showed
to me and as I have got the privilege to speak to you in the name of our
Russian sisters I am very honored I must tell you, for this privilege
that you have given to me. Now I am very glad that I am able to ex
press to you the heartiest greetings of the women in Russia. I am very
sorry and my heart is aching that I have to tell you that the move
ment among the women in Russia is not very far yet. We are just at
the very beginning of the work, we are just waking up and trying to do
some work. But the Russian woman is such a one that if you once
wake her up and once let her begin to work she will carry it on and on
and continue it with the greatest energy and with patience and with faith
in God. We have very few Baptist workers among our women in Russia.
But those who began the work have put their very soul in this work,
and we have also very many women who are trying to do some work
though not openly. We are not as far yet as you are here in this coun
try or in England or somewhere else. I must tell you that in Russia
the women are still very far behind the men. I am very glad that the
men are not here from Russia or they would be very cross for me to
speak against them. But now I am sorry that we are so far behind the
men but the women are trying to come out of their sleepiness, to wake
up and to do some work. For instance, let me just tell you how we are
carrying on the meetings where women workers are. We have some
few sisters who are trying to do something and in the south of Russia
one of the sisters had some meetings and the people who came there
were so impressed by this simple speaking of this sister that they were
converted by hundreds. In the south of Russia especially, there is such
custom about the men and women sitting separately; it would be
very funny for you to see them sitting the women on one side and the
men on the other, and they don't dare to go from one side

Wednesday, June 21.] RECORD OF PROCEEDINGS. 177
to the other, or else everyone would be very much offended. But I am
glad to tell you that the work is beginning and I am very glad that
they have been able to send me over here, and I shall be able to go back
and tell them about all the kindnesses we have received from you. I have
just such a picture in my soul how Russia is before my eyes. Let me
compare Russia with the little sister. You will be the big sister, the
grown-up sister, who is able to do much work and who is strong and
who is fearless and going on with very much faith and strength. But
so it is not in Russia. We still are so weak and nearly fainting away,
because the task Ave see before us seems to be so great and we are afraid
that we shall never attain to it.
Now, I will tell you how Russia stays before my eyes. I should like
to compare her, as I said, with your little sister and she is just waking
up and is stretching out her hands to get the living waters of salvation
and to get some more knowledge and to get further on. But this way
to the rock where the living waters are flowing out is so far and it seems
to' be so high, and such mountains, and we are afraid that we shall
never reach it. Now the little sister is stretching out her hands and
trying to get this living water but it seems so hard to get there. Yet
we hope we shall get there once. I know our American sisters and
English sisters and other sisters are doing much already. You can do
still more if you will. So do, if you want to do some more, and as you
have shaken my hand so very heartily while I have been here, stretch
out your hand a little more and shake the hands of all the sisters in
Russia. Do it and God will bless you. (Applause).
Mrs. Peter Doycheff, representing Bulgaria, said : I cannot speak so
nice as all of you, but you will excuse me. When I pray for all of you
to pray for me for the Lord to help me so that I may say five words
for him before you. You know, dear sisters and brothers who are here,
tbat I cannot speak your nice English, and let the Lord explain to you
the need which I have in my heart. I want to tell you a very little of
my suffering for Christ Jesus in Bulgaria, especially in our towns where
we live. When we went first into this town, Tchirpan, I was sick about
nine years and I have been so weak, only skin and bone, you can under
stand how then I have been, how weak. And I pray the Lord, and the
other lister, she is now in America, she is from Russia, Mrs. Kolesni-
koff, and she prayed the Lord for my health and we have answer from
him that he gave me health, and I was so glad that I can work for him
in this town which is like ground which is not digged yet — I don 't know
how to say it — all grass; I don't know how to tell you; you can under
stand what I am thinking. Our working there was that way. Every
day when I finished my work at house — of course I am alone, I have
no servant or children to help me — I finish my work and then my hus
band will say, "Let us go in the street and you will sing and then the
people will be gathered around us and I will begin and preach." And
we do this, when I was healthy, and just when I began to sing a verse
12

178 THE BAPTIST WORLD ALLIANCE.
of some of the hymns they will be gathered around us and he will
begin and preach and just when we finish some of the words which we
are saying then they will begin and throw stones upon us and beat us
and so we have to find some place to be safe. Especially I want to tell
you once when we have been beaten very much, and since this beatness
— I don't know how to say it — it was at Easter, the second day of Eas
ter, when all the towns are going outside as you have parks here, and
they are going outside to play and sing something, but they are playing
when they are drinking wine and whisky, such playing have they. A
minister was guest in our home; he said, "Mrs. Doycheff, you go by me
and you begin to sing and I will begin to preach." I went by him and
a little girl came before me and said, "Please, Mrs. Doycheff, sing a
hymn for us." I began to sing this hymn — (Sings in Bulgarian, "Won
derful Words of Life"). Then just I finish this verse and the people
of the town were gathered around us and they began to beat us with
stones like the frozen rain that comes from the heavens and they beat
us, with my husband, threw his papers and we are going to the people
and they are running because the stones are falling on their heads. All
my body was blue with beating and my hand was hurt and the hand of
my husband was broken and we went then in our home. (Applause.)
Mrs. R. S. Gray, representing New Zealand, said : My dear friends :
I was going to say my dear sisters, but you in America do things rather
differently from what we do; when we say a Women's Mass Meeting,
we mean women, we don't mean men (Laughter). I said to one of the
ladies, "Is this one of your women's meetings?" and she said, "Oh,
well, it is so hard to keep the men out." I feel greatly honored in
being asked to represent New Zealand at this meeting this afternoon.
I did not understand I was to until I arrived here. I have simply to
bring you loving greetings from our women. The Baptist Women's
Missionary Society is very small yet. We are growing, as New Zea
land is growing in everything, but the Society so far is very small. We
have only about six hundred and fifty members, and we raise about
$1,440 a year, I think; that is about $2.50 per head. Our field is Pron-
beria in India, and we help to support three lady missionaries, seven na
tive women, and we help with two beds in the hospital. The women in
New Zealand take part a great deal in our political affairs of course ; we
vote there. We are not great speakers, but we can vote and we are
helping a great deal in sending out the bad things that come into our
island, such as drink and gambling, and we vote in that way and we are
trying our hardest to keep our country clean. We just now ask you to
accept our best thanks for having us here and showing us all the hospi
tality you have. We already love you and we feel quite at home among
the American people. We felt that we were a little bit misunderstood
that New Zealand was a little bit misunderstood; some people asked if
we spoke Portuguese; they did not know that we could speak English
that we could read English. Perhaps after this you will understand

Wednesday, June 21.] RECORD OF PROCEEDINGS. 179
New Zealand a little bit better when you have heard a few New Zeal-
anders at this great Conference. (Applause.)
Mrs. John Firstbrook, representing Canada, said, Madam President
and Friends of this Great Alliance : It gives me great pleasure this af
ternoon to bring to you greetings from the Baptist women of the whole
of Canada. We have not brought these greetings over mountain tops
or across deep rivers. There is a fence between us, but the pickets have
been torn off in so many places that except perhaps at the custom
houses we are never told that we are on the wrong side of the fence.
It was my great pleasure last year to visit a great many of the Christian
missions of the world. I saw with my own eyes the face-covered Mo
hammedan; women, the women in the Indian Zenana, fading her life
away, kept away from God's blessed sunlight. We saw the women of
China with their feet bound and their hearts bound by heathen super
stition, and we felt while we were there that if all the women in this
broad land could only know what has come to pass in benefits directly
or indirectly by the gospel of Jesus Christ, we would raise such a shout
of glory to God that the very heavens would be rent. But to-day we
come with greetings from our friends across the line.
Not long ago I was asked if I would join a Woman's Rights Society,
and I said, "Well, I am so busy working already in a woman's rights
society that I have no time to give to any other, ' ' and when asked what
society that was I said, "The Christian Baptist Church." The Church
of God gives to woman a vote, gives to woman the privilege and bene
fits of working for the holy emancipation of our nation. To be sure,
we are told, not to usurp authority over our brother man; to be sure,
we are told that in time of strife and trouble we are to learn to keep si
lence; but on the other hand, into our hand is given the guardianship
and the care of the Christian home, which is the bulwark of the nations
under heaven for Christian influence. I may say to all women that are
working for missions, that your work is changing the face of the heath
en world. We have seen in the Zenanas of India the little children sing
ing the songs of Zion and reading the Scripture to the mother who could
not either read or sing. And when in the closed streets of Canton I saw
a sight that made me both sorry and glad, a woman with feet unable to
walk because she had been bound by that cruel custom, was carried on
the back of a younger woman, probably her daughter, and as they dis
appeared through those narrow streets I felt in my heart that indeed
the old things are passing away and some things are becoming new.
(Applause.) A Delegate : It may be of interest to these people to know that Mrs.
Firstbrook, of Canada, is a sister of Isabella Crawford, our plucky mis
sionary to the Indians. (Applause.)
Miss N. H. Burroughs, representing the National Convention (Negro)

180 THE BAPTIST WORLD ALLIANCE.
said: I am delighted to bring to you the greetings from the National
Baptist Convention. I am pleased to be introduced by the president of
the organization that first brought the light to my people forty-seven
years ago, and I am pleased to have had the invitation to be present on
this platform to-day, urged by the splendid secretary of the Women's
Auxiliary of the Southern Baptist Convention, which secretary begged
that we come here to tell of the work that had been done by colored
Baptist women, in these forty-seven years, particularly in the ten years
of their organization. I bring you, therefore, greetings from all the col
ored Baptists of our great country. It is the business of Baptists to
grow, and I bring to you a record of the most remarkable growth in
the history of Bapt'sts since the first one stood in the River Jordan and
gave us definitely to understand that baptism was a type of .righteous
ness. During these forty-seven years of our freedom we have to the
credit of the denomination and to the glory of God right here on the
American Continent two million eight hundred thousand colored Bap
tists. Right here on the American Continent seventeen thousand colored
Baptist churches, and one of the largest publishing plants owned in
the world, supplying literature for fourteen thousand colored Baptist
Sunday-schools, and thank God that a slave woman gave us the man
the Baptist, who started and now presides over the largest industrial
school in all the world, Booker T. Washington.
We have not done this work alone, but we have been helped by the
friends in the North and encouraged by the friends in the South. We
have ever had leading on this great host of colored Baptists the
help of Almighty God from whose book we early learned that we can do
all things through him that strengtheneth us. Ten years ago the colored
Baptist women of this country, unfurled a banner to the breeze, and
upon that banner these words appeared : ' ' The world for Christ ; woman
arise, he calleth for thee." And to-day in the colored Baptist churches
of America, I am glad to be able to report to you that you will find
over a million and a half of women as loyal as women can be, poor in
this world's goods but rich in the Spirit, and they come to this meet
ing to declare unto you that wherever the cause of Jesus Christ is to
be espoused these women will not be lacking in their faith and in their
devotion to the cause of the lowly Nazarene. During these short years
of our emancipation we have built churches, we have built schools, so
that in every Southern city of this great nation you will find from two
to three splendid Baptist schools for our own people. While we have
been helped by others we have been helping ourselves, and just two
years ago the colored Baptist women of this country raised down in the
District, of Columbia a National school for women and girls, which insti
tution is born for the purpose of training our girls that they may go
forth into the world to make homes and lead our people into a glorious
future. Two-thirds of all the money raised for church purposes two-
thirds of all the money raised for Christian education, two-thirds of the
money given for charity by the colored Baptist people of this country is

;r

Wednesday, June 21.] RECORD OF PROCEEDINGS. 181
given by the colored Baptist women. And we remember the spiritual
poverty of our sisters in darkness, and for these years of our freedom,
ever since we have had a Foreign Mission Board, our women out of
their penury have been sending their earnings across the waters that
our sisters should have a knowledge of the glad tidings. We are with
you, and we stand in the presence of the Almighty and say, "Speak,
Lord, our souls are hushed to hear what thou shalt say. Overwhelming
is the responsibility, but speak, Lord, and tell us what our duty is, how
high or how low, and then great God and Master give us strength to do
it." (Applause.)
Presiding Officer: Miss Burroughs is also at the head of one of
these schools, the National Training School for Women and Girls at
Washington, D. C. Some of these women will sing for us now.
Singing by quintette composed of students from the National Train
ing School : ' ' Nobody Knows the Trouble I See. ' '
Presiding Officer: The Baptist women of the United States are
banded together in groups in the following organizations : The Women 's
Baptist Foreign Missionary Society, East; the Women's Baptist Foreign
Missionary Society, West; the Women's Missionary Union Auxiliary to
the Southern Baptist Convention; and the Women's American Baptist
Home Mission Society. The President of the Women's Missionary
Union will answer to the Roll Call for the United States.
Miss Fanny E. S. Heck, representing the United States, said : Some
pleasures become burdens from their very greatness, and you can well
understand how one heart is burdened to try to express the meaning of
this women 's meeting in connection with the Baptist World Alliance, the
meaning of this meeting to the four million and more of the Baptist
women of the United States. Our mental life is marked by great world
thoughts, God in his universe, God in the Nation, God in you, God in
me, once thought in and thought out, and the one who takes in such a
thought is never the same again. The meaning of your coming to us is
the fact that you bring to us a religious world thought ; you mark a great
epoch in our religious expansion. But more than this you bring us a
great world interest. Your countries will never be to us meaningless
names in our geographies, mere little fragments in the map of the world.
We know that under these names, under these flags there dwell women,
Baptist women, whose hearts beat in unison with ours. We will never
forget you. It is a wonderful thing to welcome back to our midst our
missionaries who have eome to us from India and Japan and China, but
most of them are our own women, Western women, who have been la
boring in Eastern lands, and while we do so, it is but to follow the Chi
nese custom and shake hands with ourselves; but it is you women from
the other countries, England, France, Bulgaria, Russia, whom we need
particularly to realize. In these great organizations that have been

182 THE BAPTIST WORLD ALLIANCE.
enumerated we have been very busy sending the simple message of truth
as Baptists hold it to heathen lands and to the Latin American lands in
our own continent, and to those in South America. But I confess to
you, women from Europe, and you our strong sisters from Canada, and
you from the new country to the far South, that we have not realized
you. Perhaps you have not realized us, but I confess only for my
country-women. You have brought us also a realization of what this Baptist faith of
ours means and the mission it may have to countries of much older civ
ilization than ours. You have not been very long in America; you can
not be very long in America until you hear the boast that Roger Wil
liams once founded a colony and taught the embryonic nation religious
liberty, that Thomas Jefferson embodied into our Constitution the ideal
democracy as he found it embodied in a Baptist church. Indeed, wvs
Baptist women have been inclined to think that if not native to this cli
mate, Baptist truth, like cotton, has found its real home by transplant
ing. But you bring to us a realization that under these principles that
we have largely taken for granted there is a mission and a message for
every land, lands into whose life has been given the condition of Church
and State, whose stately towers overshadow all other religions that
would spring up among them. As I have thought of you as you were
coming, as I have thought that we, by natural though full consent, have
in being Baptists followed the line of least resistance, I have asked my
self why it is that you follow the difficult line of the greatest resistance.
What was there in our form of beliefs that made you take the hard
way? Women love praise; women love to be approved, and yet you,
loving your lands, loving the heroes of that land, willing when you re
turn from exile to stoop and kiss the soil that gave you birth, what was
there in this faith of ours that made you willing to renounce friends, to
come out from the stately edifices, to deny yourself the sweet strains of
beautiful music, and to stand on the firing line, what made you, knowing
well the cost to yourself, and far more painful to your children, what
made you Baptists? I see through your eyes dimly, I cannot see it all,
but I seem dimly that here was a principle that you thought worthy to
live for, — we claim to do that — and if need be to die for.
We have worn this Baptist faith like a jewel on our hands, so a part
of ourselves that we no longer think of its great value, and are astonish
ed when someone praises its beauty or its rarity, but you have been will
ing to suffer for it. Then I think of the wonderful value of this faith
of ours as you have portrayed it to us, the wonderful value to the indi
vidual. What makes you so grave sisters, what was it that your souls
sickened for, what was it for which you sought and sought and still with
heart-sickness sought until you found it? Oh, as you have been coming
to us I have been thinking of y^m, I have seen a new vision of what this
simple faith of ours meant to women, by all you have suffered, by every
social slight, by every jeer, by every strife, by every imprisonment. We
are your daughters in the faith; you have re-introcluced into Baptist

Wednesday, June 21.] RECORD OF PROCEEDINGS. 183
womanhood the heroic strain, and I thank you. I need not say after
this that we long for your fellowship; I do not say, Will you come to us
because we are so numerous, but I say to you, Strong sisters, sisters
who have endured, will you take our hands made soft by churchly ease,
by approval and consent, will you take our hands, numerous but weak,
into your hands made strong and steady by building foundations where
ease was denied. Strong sisters but few, will you welcome us into your
fellowship ? Will you take us, four million of us, into your abiding love ?
We need to grow strong; teach us, will you not, how to labor and to
wait and to be patient, enriching us by your strength. Enrich us in
love, in faith, in hope, in self-sacrifice, if need be. Though I have no
authority to speak for these great organizations, yet I do feel that I
speak for them this afternoon when I ask you, Shall we not out of this
gathering this afternoon, this gathering of women representing the Bap
tist women of the world, plan together for the creation of a simple
nerve-centre, a nerve-centre along which we will feel thrilling your
trials or triumphs, and you may gain, if we have it to give, an impulse
to greater things from our example? Will you not think of us? Shall
we not know each other better in the long years that are to eome ?
And this brings me to my final message, a message of abiding love.
This meeting will mean little if we adjourn and disintegrate and that
is all. But if we so keep in touch with one another by our love and our
sympathy, that Baptist women will in some sense, in the great necessary
sense, be a unit around the world, this meeting will have meant much.
I trust we will not part in any real sense, and by and by when your
steamers shall sail away that you may feel not the anchor drag but
the anchor hold, the anchor sent down by all Baptist women in your
great common cause of love. And now with the consent of our presid
ing officer I would ask the three thousand women here this afternoon,
representing the four million Baptist women of America, if they will
stand and join in a message that fre desire to send to the women around
the world. (Women stand.) Take this message then, you women of
foreign lands, to your women at home from the Baptist women of Amer
ica. We send you our abiding love. We are one, one in God, one in
Christ, one in Faith, one in Doctrine, and one forever in Love to one an
other. (Applause.)
Presiding Officer: In everything that has been said this afternoon
there has rung out three notes, one of joy, one of thanksgiving, and one
of courage; joy for the privilege of service; thanksgiving for what has
been accomplished, and courage for the future. What shall the future
be ? Miss MaeLaurin will give us the keynote for this.
Miss Ella D. MacLaurin, Chicago : At the time of the National Wo
men's Foreign Mission Jubilee that swept over this country from ocean
to ocean, there were three great fundamental purposes in the_ minds of
the leaders. The first one was to give to the women a revelation of the
power of united womanhood. All divisions were lost sight of. The wo-

184 THE BAPTIST WORLD ALLIANCE.
men who are engaged in the great work of putting Christ in every
home in our own loved country were found on every one of the com
mittees and worked faithfully. The second great purpose was to enlist
the women who are not to-day engaged in this beautiful work. You
know there are too many of our women like little Alice who fell out of
bed one night and when her mother asked her how it happened she said,
"I guess I went to sleep too near the place I got in." And so too many
of our women in our churches go to sleep too near the place where they
get in, and instead of making the church a splendid enlisting office for
service they hear that wonderful message, "Come unto me and rest,"
and they rest. So it is the purpose of this great united movement to
awaken those who are resting.
The third purpose of this movement was to crown our King with a
million dollars for what he has done through the women of the West in
Eastern lands; and I am glad to announce that already about nine hun
dred thousand dollars of that money is pledged. But after the Jubilee,
what? Well, the Central Committee has planned a larger and a broader
movement, a movement to enlist every woman and girl in our churches
in the work of the Kingdom of Jesus Christ. And so the country is to
be divided into six great territories with a chairman and a commission
in each territory. The six chairmen with nine other members are to con
stitute a National Commission. We are to devote the month of October
to an every-woman canvass in every church of every denomination and
every organization. The plan is for two women to go together, two of
the ablest women in each auxiliary, one representing the great work in
this country and the other the great work in non-Christian lands. Those
two women are to be armed with the most attractive literature telling
of the great victories of our glorious King in the whole round world, and
with campaign button, "Get one," and "Got one." You put the but
ton on and wear it and it reads "Get one," and when you find a new
member you transfer that button to h^- and you put on another button
reading "Got one." We are to work "Get one," "Got one" until we
find every woman who is not to-day enlisted in this splendid work.
This canvass is to occupy the entire month and longer, because we are
going to keep everlastingly at it until every woman and girl has share
in crowning our Christ. Every woman here go home and read your
magazines, because the September magazines will be filled with the de
tails of this campaign. (Applause.)
Presiding Officer calls attention to the words printed on the back of
the program under the title "Afterwards," and proceeds: As we go to
our homes let us take these thoughts and make them our petition, that
from this great meeting there may go out a blessing not only to
the women that are here but to every woman everywhere.
Led in prayer.
The session was closed with the singing of "Ye Servants of God, Your
Master Proclaim. ' '

Wednesday, June 21.] RECORD OF PROCEEDINGS. 185

SIXTH SESSION.
Wednesday Evening, June 21, 1911.
Session opened at 7.45, with Mr. Herbert Marnham, of England, in
the chair.
Hymn, "Rescue the Perishing."
Prayer by Rev. D. Merrick Walker, of Edinburgh, Scotland.
Rev. A. Ferre, of Sweden, conducted devotional exercises, reading the
Twenty-third Psalm and leading in prayer.
Chairman: We have with us Dr. H. K. Carroll, Secretary of the
American committee of the Ecumenical Methodist Conference. We are
going to allow our friend five minutes in which to voice the greetings of
this Conference to this assembly. GREETINGS.
By Rev. H. K. CARROLL, D. D.,
Secretary of American Commission of Ecumenical Methodist Conference.
Mr. Chairman and Members of the Baptist World Alliance :
I count it an honor and a pleasure to bring you greetings from the
American Executive Committee of the Ecumenical Methodist Conference.
The descriptive words in your title and ours indicate that our respective
denominations are world movements, and that the cordial message of
fraternal goodwill, which I bring from Methodists of all lands, is ad
dressed to Baptists of all lands. Methodism traces its lineage, as you
know, back to John Wesley, whose aim was to revive primitive Chris
tianity, not through an unbroken apostolic succession, which he pro
nounced "a fable" which no man did or can prove; but through a gos
pel of regenerating, cleansing, and sustaining power. There were Bap
tists before Wesley, and, though Benedict's claim that your line comes
down direct from the Apostles may not be your claim, it is certain that
you have more centuries back of you than we have, and you have a his
tory full, of inspiration and noble achievements. As your younger
brother, we glory in your successes. Side by side your denominational
family and ours have worked in Great Britain, the United States, Canada
and elsewhere for considerably more than a century in a spirit of peace
and fraternity, and it is no small thing to say that each body has been
able to see the growing prosperity of the other without pangs of jealousy.
For we are all human, and it is human to crave the best of everything
for one's own denomination.
The present fraternal quietude between the two camps comes, like
most periods of peace, out of a state of armed controversy. Some of
us can remember how pulpit thundered against pulpit and the air was
full of flying missiles from the Greek dictionaries, mixed with less classic
terms from our American vocabulary. The proper form of baptism and
the proper subjects of baptism have been so thoroughly worked over in
discussion, leaving each side of the controversy so fully persuaded, that
nothing more, I am sure, at least in sermonic warfare, is desired by

186 THE BAPTIST WORLD ALLIANCE.
either side. If the arena is till to be occupied, it may be left to clerical
debaters and theological professors.
It has been the glory of the Baptist and Methodist churches in this
country that they were, from the first, intensely interested in the com
mon people. They have given the gospel to the masses, the destitute
masses, particularly in the period when other denominations were lack
ing in ministerial resources and could not quickly adapt themselves to
the pressing exigencies. The country was new, the colleges new and few,
and, if we had insisted upon college-bred men for the ministry, the
masses would have been left an easy prey to widespread godless influ
ences. Methodists had no choice but to make the class meeting and
prayer meeting schools of training, and to graduate, first, exhorters; sec
ond, local preachers; third, preachers on trial, and then full fledged
itinerant ministers, who carried their library in their saddle-bags and
went everywhere preaching a gospel of saving grace and working power.
It is no shame to either Baptist or Methodist that many whose coats
had never brushed the walls of colleges were ordained. They were not
scholars, but they were not untrained men. If they knew no Hebrew
nor Greek, they were familiar with the English Bible, and it is better
to be familiar with the English Bible and be ignorant of Greek and He
brew than to know much Greek and Hebrew and know little of the Eng
lish Bible; and, if they had scant instruction in systematic theology,
they were not ignorant of God's method of dealing with repentant souls,
and of the way humble believers are built into faithful and fruitful dis
ciples. The power of the gospel to save sinners and to lift unprofit
able and miserable lives into splendid Christian manhood and woman
hood has been signally illustrated in the work of our respective de
nominations, and our history abounds in striking Christian evidences.
The Baptist and Methodist churches are the most widely distributed
Protestant denominations in the" United States. They are found in more
countries than any other evangelical bodies. Their churches are every
where — in cities, in towns, in villages, and in the smallest country
. places as well. They have the poor in their constituencies and also the
rich; the wage-worker and the wage-giver, the humble unlearned and the
highly educated. In short, these churches are distinctively American in
their characteristics and distinctively popular in their comprehensive
ness. Other similarities might be mentioned; although I did not intend to
draw a parallel. There is one striking fact about them, differing widely
as they do in polity and practical methods, and that is their fidelity to
the great fundamental facts of the gospel. We might suppose that our
Methodist plan of conferences, each charged with certain ecclesiastical
power in ascending scale, would be more effective in protecting the
purity of our faith than the Baptist system of independency. But the
facts of history would not bear out such a supposition. Of all the new
Baptist branches that have arisen in America, not one, so far as I know,
was organized to promote a departure from the basal doctrines of tlfe
Christian faith. Methodists have about as many denominational di
visions as Baptists, and none of them are due to a desire to inoculate
Christianity with rationalism. On the contrary, some of the separations
were the outcome of a fear that the main bodies were drifting a little
from the old anchorages. We Methodists used to think of Regular Bap
tists as regular, thorough-going Calvinists; and a hundred years ago or

Wednesday, June 21.] RECORD OF PROCEEDINGS. 187
more, some of your own people thought you were too much so and as
serted, as a corrective, the doctrine of free-will — hence Freewill Bap
tists, General Baptists, Separate Baptists, etc. On the other hand,
there were those who feared the Arminian taint was unduly affecting the
main body, and the result was the rise of Baptist bodies known as ' ' Prim
itive," "Old School," "Hard Shell," etc. One, I remember, called itself
"Old Two-Seed-in-the-Spirit Predestinarian Baptists." It remains to
this day, but seems to be in the vanishing stage. These Two-Seed Pre
destinarian Baptists are so Calvinistic that they would exclude John
Calvin himself. Though they are not very numerous, they serve to give
infinite variety and curious interest to religious development in this
land of Free Churches in a Free State.
May I say that, as a student of church history, I have often wondered
why Baptists, with no authoritative creeds, no centralized church gov
ernment, no ecclesiastical power superior to that of the individual
church, no general officers having the oversight in discipline — in short,
with no final ecclesiastical, legislative, and judicial machinery as a de
nomination to define what is sound doctrine, and to compel those of un
sound doctrine to conform or retire — I say, I have often wondered how
you have succeeded so well in preserving the unity of the faith, and
have had so few heretics to trouble your counsels. I have thought
that it is because you have had clear-cut and definite convictions as to
religion, and that these clear-cut, definite convictions are the outcome
of close study and of deep reverence for the Bible as the Word of God
and only sufficient rule of faith and practice. Your pulpits have not
shunned to declare the whole counsel of God, nor have they failed to in
doctrinate your people in the things which Christians ought to believe
and practice.
Our denominations have both been in the fore-front in the missionary
movement, home and foreign. This was the natural result of their in
tensity of belief and conviction. Both being thoroughly evangelistic,
they felt constrained to enter every open door and give the message wher
ever it is needed, to nominal Christians, first, and also to the heathen.
Also, once again, the two bodies have been signally encouraged in all
fields. There are no stronger missions in the pagan world than yours
and ours, and none have had greater ingatherings. You were in India
before we had a missionary society, and your India churches, won from
heathenism, have already, I understand, taken upon themselves mis
sionary obligation and service in heathen Africa. Our missionaries
have met yours in the westernmost part of China in cordial co-operation,
and, with Christians of other names, have laid the foundations for a
united Christian church in that far-away province of Central Asia.
Methodists are glad to see the Baptists spread, knowing that wher
ever they go they take root, and where they take root they grow and
there they stay, being rooted and grounded in Christ. While we may
think sometimes you are a little too particular in some things, we can
not forget that we serve the same divine Lord and Master, are baptized
into the same faith, belong to the same blessed kingdom, and that, there
fore, "we be brethren," between whom there can be, there must be, no
strife. .
We expect to hold the fourth decennial Conference of Ecumenical
Methodism in Toronto, Canada, in October next. As a messenger to
bring you the warm fraternal greetings of our hosts, I beg to ask, in be-

188 THE BAPTIST WORLD ALLIANCE.
half of our Executive Committee, that you commission some one to speak
for you at our gathering. I can assure you that his welcome will be
most cordial. Praying that your Conference may be all that you could
wish it to be, and that the blessing of God may be upon Baptist churches,
Baptist preachers, and Baptist enterprises, I bid you Godspeed and
goodbye. Chairman : I am sure you would like me to express to Dr. Carroll how
greatly we appreciate this expression and to assure him that we will
fall in with his suggestion and appoint some one to voice our feelings of
love to their Congress in Toronto next October.
Dr. Prestridge moved that the following telegram of greetings be sent
to the International Sunday-school Convention now meeting in San Fran
cisco. The motion was seconded and carried. "Philadelphia, June 21, 1911.
"The Baptist World Alliance, in Convention, with four thousand reg
istration, and representatives present from nearly all nations of the
world, sends cordial fraternal greetings to the Thirteenth International
Sunday-school Convention in session at San Francisco, with the hope
and prayer that Divine guidance in all matters may mark every session
of the body. Read Ephesians four, eleven to thirteen, (American Re
vision. ) ' ' CHAIRMAN'S ADDRESS.
By HERBERT MARNHAM, Esq.
I am voicing the thoughts of many delegates of this great conference
when I say we are thankful to our leaders for the program they arranged
for our consideration.
Surely they were divinely guided when they determined to set before
us one central subject, on which we can focus our attention throughout
this memorable week.
"The Christianizing of the World." Here we have a theme of su
preme importance that should stir us to the depth of our being, a theme
that should fire all that is true and noble within us, and send us forth
to high endeavor.
Victory always rests with the attacking force. With the inscription
on our banners, "The World for Christ," with the word of command,
"Advance," ringing in our ears, and nerving every soldier in the army,
from the most gifted leader to the humblest in the ranks, we need not
fear for the cause of Christ. His will be the great and glorious victory
if we are found thus faithful. Is this the spirit animating the army of
Christ to-day?
There are many standing at ease, some absent on leave and they seem
in no hurry to rejoin the ranks.
It has been well said, "It is not interest in missions we want to-day,
but interest in the Gospel." Some people do not believe in missions —
they have no right to believe in missions — they do not believe in Christ.
We did well to start our great series of meetings with an axiom 

REV. BRUCE KINNEY.

HERBERT MARNHAM.

Wednesday, June 21.] RECORD OF PROCEEDINGS.

189

The Sufficiency of the Gospel." We proclaim Jesus Christ as the Re
deemer of the world, "The power of God unto salvation to everyone
tliat believeth. I do not care for a distinction between home and for
eign missions. "The World for Christ" is our emblem, and though to
night our thoughts are centered on the home lands, it is not because of
any circumscribed outlook, or narrow conception of the kingdom of
Christ. We shall see the horizon more clearly if our eyes have first
rested on the nearer view.
We have a solemn duty and deep responsibility to those who are near
est about us. The teeming masses in our cities, the lonely ones in our
villages, or on the wide prairie; how can we help them, how win them
for Him who died to redeem them?
May our deliberations on these matters be divinely inspired to-night.
Great is our delight in meeting with one another in this convention;
keen is our interest in all we see in this great land; gladly we partake
of your hospitality, a hospitality that will ever dwell with us, a delight
ful memory, but there is one higher purpose than these; we Baptists
have assembled from the East and West, North and South, because we de
sire, strive, and pray for "The Christianizing of the World."
We need a three-fold vision of the Saviour. We would see Him as
the suffering Christ, the Man of Sorrows, thorn-crowned and crucified,
we must see Him the risen and glorified Lord, bidding us go forth to pro
claim a Gospel of redemption; with the eye of faith we behold Him as
the conquering Lord. Seeing Him thus, we shall go forth with Him,
with rekindled hearts, full of love and hope, conquering and to conquer.
Chairman : The first speaker I have to call upon is one known to many
of us. He will speak on the influence of "Foreign Missions on the Home
Field." Professor J. H. Farmer, of Toronto, Canada. (Applause.)

THE INFLUENCE OF FOREIGN MISSIONS ON THE HOME FIELD.
By Professor J. H. FARMER, B. A., LL. D.,
Dean of Theology, McMaster University, Toronto, Canada.
Mr. Chairman, Fellow Baptists from Far and Near, and Friends :
I. Foreign missions have contributed immeasurably to the wealth and
prosperity of the home lands.
When, in 1792, Carey set out for India he was poor and Britain was
poor. It took him nearly five months to reach his destination. When
he reached it no welcome awaited him ; all doors in the East were closed
except one opened by the Danish, God bless them! To-day the doors
are all open; Carey's successors can get there in three weeks; and Brit
ain's wealth has enormously increased — fourfold, Sir Edward Speyer
tells us, in the last sixty years. What is the ultimate explanation of the
unparalleled progress of this period? You will find it in the Commission.
Jesus does not sleep beneath the Syrian stars. He is risen and lo : he is
alive forevermore. The glad disciples hailed him as Lord and God and
he, unlike John 's angel guide, rebuked them not. He is the Christ of the
Commission. Its preface breathes the consciousness of deity. "All au-

190 THE BAPTIST WORLD ALLIANCE.
thority hath been given unto me in heaven and on earth." Whose hand
but God's could wield such authority? The sequel — "Lo, I am with you
always even unto the end of the world, ' ' means nothing less than this :
he who moves in obedience to the Commission may count on the pres
ence of the living omnipotent Christ ; he moves in the might of God.
That promise was fulfilled in the apostolic age. But it was not ex
hausted. It has been proved true in these later days. And in its fulfil
ment we find the ultimate explanation of the marvellous progress of the
last century. The Christ has been with Carey and his associates and
their successors, and has been working with them. Lord of nature and
Master of all her mysteries, He has touched her hidden springs, unlock
ed her secrets, and opened up her treasures. Hence, the advance of
science, the progress of invention, the harnessing of steam and electric
ity, the conquest of land and sea and the air that his people may have the
means and facilities for sending and taking the message of his grace
to the very ends of the earth. King of kings and Lord of the nations,
he has moved upon the mind of monarch, statesman and peoples, turning
their thoughts as the wind does the waves of the sea. Hence the awaken
ing of the nations of the myriad-millioned East, the opening of their
barred doors, and their new readiness to receive the thought and culture
of the West that there may be highways for the messengers of the Cross.
Is this a mere figment of the imagination? Is it not rather the reiter
ated declaration of the prophets ? How slow we still are to believe them !
Isaiah's statement, "If ye be willing and obedient ye shall eat the good
of the land," and Malachi 's challenge touching the tithes and the out
pouring of blessing, are but samples of scores of assertions that Israel's
prosperity was conditioned on righteousness. Does not Jesus himself
say, "Seek first the kingdom of God and his righteousness and all these
things will be added unto you"? Does he not promise "a hundredfold
now in this time ' ' as well as eternal life in the world to come ?
Israel's history, — as God has written it in the Bible, — abundantly at
tests the truth the prophets uttered. Their fortunes rose and fell with
their obedience and disobedience. And their later history proves it.
Take two maps; color the various countries, on the one according to the
amount of evangelical truth and missionary effort in each, and on the
other according to their freedom, happiness, wealth, and power, and I
venture to say you will have them colored practically alike.
Oh ! that this boastful age had —
The instinct that can tell
That God is on the field, when he
Is most invisible !
Christ was on the field in apostolic days, and signs and wonders multi
plied along the pathway of his messengers. He is on the field still, and
our modern wonders in science and arts are the signs of his presence.
the manifestation of his power. The snapping of Peter's fetters and the
opening of the great iron gate at his obedient approach is but an illus
tration of how all through the centuries he has been breaking the bonds
of our ignorance, weakness, and oppression and opening our way to light
and liberty and power. Nothing is more reasonable. When we seek the
final cause of creation we must follow our Bibles and go back to him

Wednesday, June 21.] RECORD OF PROCEEDINGS. 191
"without whom nothing was made that hath been made." So when we
seek the ultimate explanation of the great movements of history we can
not stop short of him to whom is given all authority in heaven and on
earth. Let us believe it and recognize him in his holy activity as the ultimate
source of our abounding prosperity, and let us be spurred to larger
effort. For if the obedience of the few has been so abundantly blessed,
what might we not expect if all his people were consecrated to the holy
task of evangelizing all the world.
II. Foreign missions have brought manifold blessings to the home
churches and their work.
1. They have harmonized and multiplied them.
One of the most remarkable gatherings the Baptists of Ontario and
Quebec ever held was the Convention of 1867, when A. V. Timpany, our
first foreign missionary was designated. He was a glowing soul, and
that night he spoke like one inspired; his whole being aflame. The ad7
dress produced a profound impression which expressed itself in a won1
derful outbreak of cheerful giving, and in another way more rare and
wonderful. Men who had been estranged for years fell on each other's
necks and wept, and then publicly confessed their wrong. It was the
cleansing of the Spirit of God and it meant a free way for his moving in
blessing among the churches to their enlargement and strengthening. How
marvellously this same reflex influence has been shown in the multipli
cation of the missionary churches of the Southern States as contrasted
with the blight that has fallen on the anti-mission churches.
2. Foreign Missions promote Home Evangelism and Home Missions.
All experience shows how easy it is for churches at home to lose the
evangelistic note. Ours is called a Christian land; the people think of
themselves as Christian not heathen; the majority seem decently moral,
kindly and intelligent, and it is assumed they know the gospel; an essen
tially worldly spirit and worldly conceptions infect us and we settle down
to our daily tasks in an earthly spirit. That spirit disapproves religious
excitement and slays real concern for the salvation of souls. Thus mod
eratism gains sway. Conscience is drugged with ethics, a cool legalism
supplants the glow of faith-justification and evangelical zeal and evangel
istic aggressiveness perish. There is not the same danger in the foreign
field. The missionary is surrounded by the superstition and cruelties, the
suffering and the shameless sin of heathenism. The contrast between that
and the home land feeds faith, stirs compassion, and incites to effort. He
cannot forget that he is there on one business, and common honesty de
mands that he stick to it. The pilgrim character of life becomes real to
him. Separated from other Christians and face to face with the fort
resses of evil he is driven to God for fellowship and power. By that
fellowship he is constrained to be aggressively evangelistic. And as
fruit appears in transformed lives, the joy and satisfaction make enthusi
astic devotion easier still. This joyous and confident evangelism comes
to the help of the home field. The missionaries ' letters are full of it. On
furlough, they speak of it in personal conversation and public address
with the result that multitudes catch their spirit, are rescued from their
coldness and become aggressive Christian workers and supporters not

192 THE BAPTIST WORLD ALLIANCE.
only of foreign missions but of missions at home as well. The most
persistent personal worker of my acquaintance traces the quickening of
his religious life to conversation with one of our missionaries.
One of our leading Baptist women in Toronto who for years was treas
urer of the Women's Home Mission Society used to rejoice when she
read in the Canadian Baptist some special appeal for Foreign Missions,
for it was her experience that such appeals helped the Home Mission
treasury also. We had a remarkable illustration of it at our last Con
vention. Two of our leading laymen made a strong appeal for $25,000
for special work in India. An outburst of joyous giving, matching that
at Ingersoll, was the response and more than the full amount was pro
vided. Then suggestion was made that something should be done to re
move the $10,000 Home Mission deficit. The suggestion was taken up in
a storm of enthusiasm. The deficit was met and some thousands more.
So exhilarating was the experience that another thousand was given to
assist the church at Campellton, N. B., whose building had been destroyed
in the fire that swept that town last year. Foreign Missions always illus
trate the promise "Give and it shall be given to you."
3. Foreign Missions have mothered most of our Baptist Schools.
Recall the story of Adoniram Judson and Luther Rice as they found
themselves in India cut off from the Congregationalists who had sent
them forth, and confronted with the task of enlisting the Baptists of
America in Foreign Mission work. You remember their decision, that
Rice should return to America and head a crusade for the establishment
of Baptist colleges in the various States as a necessary part of the mis
sionary enterprise. And Rice did so in the firm conviction, that thus he
was making a most important contribution to Foreign Missions. Judson
was just as strong in that conviction as Rice. When home on furlough
he was walking with a friend one day past one of these schools. Turning
to the friend he said : "What do you suppose I would do with it if I had
a million dollars ? " " Oh ! Dr. Judson, ' ' said this friend, ' ' I know what
you would do with it ; you would give every dollar to missions. " " No,
I would not," replied Judson. "I would put it into such schools as
that — for in that way I should do more for missions than by putting it
into missions directly. ' '
The schools have abundantly vindicated that view by cultivating the
missionary spirit and by the large number of men and women whom
they have won and trained for the foreign field. But they have accom
plished vastly more than that. They have been Christian colleges, as
distinguished from secular schools on the one hand, and from theological
schools on the other. And if I mistake not they constitute one of the
main reasons why Baptists have multiplied so much more rapidly on this
Continent than in Great Britain. Tens of thousands of our best young
people have been converted within their walls and scores of thousands
have been built up in Christian character and purpose. Who can esti
mate what this has meant to the national life, if indeed it is true, as
an American Senator has affirmed, that every college graduate counts
for sixty in influence on the counsels of the nation. Who can measure
the college contribution to the intelligence and efficiency of our home
churches? That they have been a powerful factor in Home Mission
work no one conversant with the facts will deny. Canadian Baptist

Wednesday, June 21.] RECORD OF PROCEEDINGS. 193
history affords a striking illustration. The late Alexander Grant when
superintendent of Home Missions in Ontario, declared that the proposed
Arts College would be but a fifth wheel to the denominational coach.
Later he became pastor of the First church, Winnipeg, and there, con
fronted with the problem of evangelizing the multitudes who were
thronging into that country, he became convinced of his mistake and
began planning for a Baptist college in the West. Brandon and O'kana-
gan colleges are there to-day and forty of their students are preaching
on mission fields this summer. Our Christian schools are the very centre
of our denominational life. They increase enormously the numbers and
efficiency of our working force and furnish capable and consecrated lead
ership for every department. Without them we would be poor indeed.
In view of what they have meant to America we bid God-speed to the
proposal for a great Baptist university for Eastern Europe. And may
it be the first of many in the Old World ! So in ever larger measure
may our schools repay their debt to missions.
4. Foreign Missions have promoted the normal development of the
spiritual life.
Life develops or is dwarfed according as its native impulses are obeyed
or repressed. The missionary impulse is native to the Christian life. It
is seen in Jesus in that soul-thirst that compelled him to go through
Samaria and there found satisfaction in saving souls. It is seen in the
first pair of disciples as with swift steps each hurried to tell his brother
of the Messiah he had found. The impulse was so strong that Peter and
John could not but speak the things they had seen and heard, though
threatened with bonds and death. So they grew strong, and all down
the centuries obedience to that impulse has made men great. What a
galaxy of noble men and *women adorns modern missionary annals !
How uniformly these missionaries go "from strength to strength" des
pite their isolation from the associations commonly regarded as indis
pensable at home. Their obedience to the heavenly vision, even though it
takes their bodies down the deep well that Carey spoke of, leads their
souls up the sunlit heavenly heights. And then they influence the home
folk. For the rising sun first kindles the mountain peaks, then bathes
the lower slopes and all the uplands with its splendor and finally fills
even the valleys with its warmth and beauty, so these missionary soulsr
as they climb the steep ascent of heaven, touch and inspire a few elect
souls first and afterwards many who dwell on the lower levels of the
King's country.
But the influence of the missionaries is not all. Missions imply
"senders" as well as "sent," the Fullers as well as the Careys. And
as Carey became great by following the impulse abroad, so Fuller rose
to greatness at home through obedience to the same impulse. More
over, as the number of missionaries has increased the number of home
supporters has grown also — and never more rapidly than since the Lay
men 's Movement was launched. Thank God for the multitude of women
who have grown great in Circle work. Thank God too, that the men
also in such large numbers are now experiencing the more normal devel
opment of life that comes with surrender to Christ's last command.
5. Missionary experience has brought confirmation of certain great
truths which needed fresh emphasis in this generation.
Over against the scientific materialism which so magnified law and the
13

194 THE BAPTIST WORLD ALLIANCE.
uni ormity of nature as to dim the idea of a personal God or at least,
deny him freedom to answer prayer, we have been taught afresh that he
is the living God, caring for us and able to help'. Who can read the
charmed li'e of Paton without believing- that God keepeth watch above
his own ? Who can read the life of Hudson Taylor and not be impressed
with the fact that God's indwelling and guidance are very real, and that
he does answer prayer. Take this story as another illustration. Early
in the last century a young Englishman influenced by Carey and Judson
resolved to be a missionary in India. But his health forbade. He went
to Ireland instead. When children were born to him he dedicated them
to God lor that service. Later he came to the United States and finally
settled in Canada. There he became a foremost spirit in the movement
-for a Canadian Foreign Mission. His eldest children became the wives
¦of our first missionaries, Timpany and McLaurin; one son, as teacher
and principal of Woodstock college, inspired many a student with mis
sionary interest; another, for nearly twenty years, was chairman of the
Foreign Mission Board, and four grandchildren are on our mission staff
to-day. Meantime Europe has passed through the throes of revolution; thrones
have been overturned, wars have raged and drenched the land with
hlood; even this New World has trembled beneath the tramp of legions
and shaken with the shock of battle — yet despite all the confusions of life
and all tbe tumults of the peoples the prayer of John Bates was heard
and marvellously answered.
Again, when commercialism has tended to curse us with its selfishness
and cynical distrust of others' goodness and to crush the altruistic and
heroic out of life, the magnificent unselfishness and moral heroism of
Moffat and Mackay, of Livingstone, Chalmers and others, have been con
stantly touching the youth with a divine contagion and winning them to
lives of heroic self-sacrifice. Such heroes are among us still. Six years
ago John E. Davies was returning from India stricken with leprosy. I
spent some hours with him in a London hospital at that time. He told
me his story and then in full view of all that was before him — that
dread descent through years of isolation and suffering — he said with
«hoking voice and a very passion of devotion, "If I had it all to go
over again, I would take the same course." He languishes, nay tri
umphs, in Tracadie to-day, our Father Damien.
Further, when evolutionary thought has been weakening our sense of
sin and guilt, and God's holiness has been degraded to easy-going good
nature, when a cheap superficial at-one-ment, through the rents of
which the life-blood has escaped, has been displacing Christ's blood-
bought and hell-deep atonement, missionaries have rendered us inesti
mable service by telling us of the nameless abominations and consequent
manifold miseries of heathenism, the awful sense of sin wrought by the
Holy Spirit in India, Corea and China during the revival, the utter pow
erlessness of any mere ethic or example and how the gospel of God's
grace as revealed in the Cross of Christ proves itself to be the power of
God unto everyone that believes.
These experiences have helped our theology. They have reaffirmed
among all nations the fundamentals of the evangelical faith; this dog
matism on the fundamentals has proved itself to be the true pragmatism.
They have helped to restore to us the doctrinal perspective of the New

Wednesday, June 21.] RECORD OF PROCEEDINGS. 195
Testament which the creeds had tended to distort, and by bringing for
ward Jesus himself as our chief apologetic. They have given truth
the warmth of personal relationship as contrasted with the coldness of
mere intellectual propositions. They have thus been paving the way
ior that return to the New Testament with its essential unity and rich
variety which will bring about the only union which is desirable — a
union combining love and loyalty.
In many ways too, missions have strengthened faith in the Bible and
helped us to understand it. Missionaries find that simple reliance on
the Scriptures is warranted by its effectiveness. The record may be
trusted. God's method of dealing with nations as there recorded, is
found to be still the best method with peoples under like conditions — -
suggesting that it was a revelation progressively given by divine wisdom
rather than a series of discoveries by sagacious men. They are bringing
help at the crucial point of criticism — the reliability of Jesus in every
thing, by bringing forward facts that confirm the simple truth of what
he says and so relieving us of the necessity of predicting either ignor
ance or accommodation on his part.
The sense of brotherhood has also been greatly deepened. As under
the power of the gospel the most degraded savages have risen to gentle
ness, joyousness, and integrity of life, the essential equality of all men
has become more clear.
III. Finally, Foreign Missions are forcing the solution of the great
est problems that confront us at home.
Three colossal dangers threaten Christendom. There is wealth that
runs riot in luxury, flaunts its vulgar display and breeds corruption, as
it did in Babylon and Rome. There is social injustice, perpetuated by
selfishness and indifference, which begets a passion and strife that may
issue in awful cataclysms of disaster. And there are the thousand mil
lions of the dark-skinned East, now fast becoming conscious of their
power, for whom, if provoked, it would be natural and possible first to
drive the Westerner out and then push Westward like a resistless tidal
wave to the desolation of Europe and perhaps the overthrow of her civili
zation. The present Foreign Mission appeal to evangelize the world in this gen
eration, if responded to, will do more than anything else to solve our
problems and remove these dangers. It will consecrate wealth to holy
ends and make it a means of grace instead of an engine of destruction.
We become stewards, not owners. And stewardship, rightly understood,
will affect not simply the use of wealth but also the methods of its
acquisition. That will strike at the very roots of social injustice and
remove it. And it must be removed. We must enthrone the Golden Rule
in business life; we must change all laws that make it easy for the few
to appropriate what belongs to the many; we must place justice before
charity and exemplify the brotherhood the gospel proclaims. The inter
ests of missions demand it. The world is small to-day. The East rubs
shoulders with the West. Japan knows all about our slums and will not
be so likely to receive our religion unless we clean them up. We must
remove that beam from our own eye. The gospel has done us untold
good. It has greatly purified individual and home life. We must let it
have its perfect work by purifying all the avenues of our commercial
and national life that we may draw nearer the purity and splendor of the

196 THE BAPTIST WORLD ALLIANCE.
New Jerusalem, and make effective appeal to the East. If we fail in this,'
God may allow these eastern millions to become our scourge and bring
upon us the most appalling calamities the world has ever known.
Our safety lies in carrying out the Commission. That will make for
the transfiguration of wealth, the abolition of injustice with its train of
evils, and the winning of the East to Christ and brotherly love. For the
Christ of all power and authority will be with us.
Shall we not here and now bow before our Lord in a new surrender
with the deep resolve to obey his voice, that God, even our own God
may bless us, and that all the ends of the earth may see his salvation.
Chairman : I am sure we all thank Dr. Farmer for that splendid
speech. May I not in introducing my dear friend, J. E. Roberts, tell
some of you that for many years he worked as the colleague of our great
leader, Dr. Alexander MacLaren, and is now pastor of' the church where
Dr. MacLaren labored for many years. He is a grand man and I am sure
you will give him a great welcome. (Applause.)

THE EVANGELIZATION OF THE CITY.
By Rev. J. E. ROBERTS, A. B., D. D.
The general topic for our discussion, "The Christianizing of the
World," depicts the world as the scene of a stupendous conflict between
the forces of Christ and the forces of evil. The lines of defence and of
attack are extended over many sorts of country, including cities, rural
districts and frontiers. Such extensive operations cannot be conducted
on one simple plan but call for Christian strategy of a high order.
In no part of this wide area is the conflict hotter or more critical than
in the cities. Modern cities present a perplexing problem to all inter
ested in human progress. Their development has been abnormally rapid.
The unwieldy size of many of them, and the extraordinary complexity of
their life, are well-nigh the despair of reformers. Nevertheless this
growth of cities is not a challenge of the Divine purpose. The ideal of
God's Word is a holy city. Man began life in a garden from which he
was driven out by his indiscreet haste to avoid connubial misunderstand
ings. It is possible that if his wife had not flirted with a serpent and
had restrained her fruitarian propensities, man might have begun his la
bor in the garden, not outside of it. But it is a mistake to talk of Para
dise Regained. God has higher thoughts for men than to remove the
flaming sword that keeps him out of the garden. The angel was guiding
man to the city. When the seed of the woman appeared, He preached a
kingdom ; the disciple whom He loved and who saw deepest into His mind
sang of a city descending out of heaven from God, having the glory of
God. The sheen of that city's glory shimmers over the closing page of
the Bible. It is the glittering goal from which we are never to shift our
gaze. This fact should be enough of itself to rouse Christians to the most
passionate efforts to evangelize the cities. They discover the lines along
which the future is to develop. The foundations of city life are the
foundations of human progress. Segregation, not isolation; corporate

REV. J. E. ROBERTS.

REV. J. H. FARMER.

Wednesday, June 21.] RECORD OF PROCEEDINGS. 197
responsibility not individual license ; concentration of effort, not diffusion
of force; contagion of sentiment, not loneliness of experience; these are
some of the civic principles that interpret the mind of the Lord. But
there are at least three other considerations calling urgently for the con
centration of Christian effort upon what is the ultimate problem of the
Church of Christ.
1. One is that cities are strategic points of immeasurable value. No
invading army would neglect the cities. Advance beyond a city is only
possible when its population has surrendered. The famous Christian
general, Paul of Tarsus, considered it an axiom to capture the cities for
Jesus Christ. He passed through wide tracts of country until he reached
a city: then he tarried. Antioch, Ephesus, Philippi, Thessalonica, Cor
inth, and Rome, — these were the centres 6f his manifold activities. He
made each city a sun; and from that centre he constructed a solar sys
tem which the central sun warmed and lighted.
2. A second plea for the evangelization of the cities is that they
offer a wealthy prize to whomsoever wins them. They contain the
masses of the people whom Jesus died to save. The ripest products of
good and evil grow in profusion under the forcing conditions of city life.
These give the devil his chance just as really as they give God His
chance. In that mass of men, purity and heroism can flourish like the
palm-tree; but also materialism can grow like weeds on a midden.
Mammon seizes the opportunity for the ostentatious display of wealth
and for the culture of profligacy. The idle rich and the idle poor find
their refuge in the city. When young men and young women come from
the country, the enemy of souls uses the hypnotic suggestion of the city,
the contagion of its crowds, to lure them into paths of sin. But there is
another aspect of city life. Its seething multitudes are potential saints.
Its contagion may be consecrated. Its hypnotic suggestions may become
divine allurements. Its wealth may buy up the opportunity for redeem
ing work. Its shrewdness may be sanctified to saving souls. A city won
for Christ is a crowning mercy.
3. The third urgent reason for concentrating attention upon the cities
is their appalling condition from the standpoint of the Christian church.
Without attempting now to allocate the blame, the dire fact stares us in
the face that seventy-five per cent of the people of the cities of Eng
land are utterly indifferent to organized religion. That seems to be the
correct way of stating a fact that is sometimes stated in more sombre
terms. The churches of Christ do not interest great masses of the people,
who pass them by. Sunday by Sunday the doors of places of worship
are thrown open; but two-thirds of the people do not enter. Churches
have simply no attraction for them. The church of Jesus Christ is only
evangelizing sections of the cities of to-day; and even this is on a very
small scale. I submit, therefore, that a paramount duty of the churches
is thoroughly to master the facts of the situation, and then to summon
all the moral, intellectual and spiritual forces at their command for an
attack upon what some do not hesitate to call the heathenism of our
cities. In the brief time at my disposal, I suggest some of the keywords with
which I think this problem of the evangelization of the city must be
solved. 1. The first word is Passion; a burning love for God and for man.
Without a baptism into that fiery spirit, our appeals and our methods in

198 THE BAPTIST WORLD ALLIANCE.
any sphere will become souuding brass and clanging cymbals. Though
the church have all gifts and all faith, but have not love, it is nothing.
We must love Christ more. We must love men more. We must want to
win them for Him. The passion for souls must thaw our icy correctness,
and burn up our stiff convention, and inflame our languid zeal, and
purify us from all unreality.
"Kindled in some hearts it is:
Oh! that all might catch the flame."
But I come to keywords that concern city life more specifically.
2. The next word is Co-operation. The evangelization of cities is
impossible so long as different denominations hold aloof from one an
other and work on independent lines. The divided state of Christendom
is one chief cause of our lost influence over the masses. We must close
our ranks. I would gladly use a stronger word than co-operation and
speak of the Reunion of the churches. But the irreducible minimum of
necessity is the federation of the churches. Aloofness is played out. The
modern city will not surrender to isolated regiments but only to a com
pact army. The builders of the New Jerusalem are trying to erect the
city on the false model of the modern Jerusalem. That city has distinct
quarters — the Christian quarter, the heathen quarter, the Jewish quar
ter, and so on. Are we trying to construct the Holy City with a Presby
terian quarter mapped out in very regular blocks, a Methodist quarter
placarded all over with fiery calls to loyalty; an Episcopal quarter with
its streets distinguished by the letters B-I-S-H-O-P; a Baptist quarter
with houses built on piles and with pools for gardens. The net result
is that the Holy City is not getting built at all. The fair vision still
hovers rebukingly above our warring denominational ideals; but London
and New York and Manchester and Chicago and Liverpool and Boston,
do not shine with the glory of God.
A church that would find its life must lose it. Absorption in the quest
for denominational success quenches the passion for tbe kingdom ; but
a church that is content to lose its own denominational life in the search
for the shining city will discover its* own fitness and will possess its own
truth. The church of Christ will wake up one fine morning to find that
it has gained denominationalism and has lost the cities. Indeed, we are
rousing ourselves from our slumber already; and the morning is not fine
but is sullen with the clouds of unbelief, and is wet with the tears of
wasted opportunity. The problem of city life is too complex and too
concentrated, to yield to sectional treatment. Is it unfair to suppose
that our Lord is still sitting over some cities as He sat over Jerusalem,
and is weeping over them? He sees vast crowds in the cities alienated
from all the churches and ignorant of Himself, whilst the churches are
frittering away their energy in exclusive or even competitive efforts. The
Good Shepherd cannot be satisfied if multitudes of sheep are left without
any shepherding whilst the denominational shepherds are lavishing time
and strength in mending the denominational sheepfolds.
Cities represent corporate life. In them, interests are co-ordinated.
If cities are to be evangelized the churches must cultivate corporate life.
Isolated from one another they can neither withstand the pressure of
civic vices, nor overcome the inertia of civic vastness, nor realize the
promise of civic virtues. The first keyword to the evangelization of the

Wednesday, June 21.] RECORD OF PROCEEDINGS. 199
city is Co-operation. All evangelical Christians must agree to face the
stupendous problem of bringing modern cities to the leet of our one
Lord. 3. The third keyword is Diagnosis. When the co-operating churches
face the problem of evangelizing the city, the first thing needing to
be done is to discover its real circumstances. Cities are veiled places.
They are like the cities in Turner's pictures in a mist that half reveals
and half conceals them. Think of their kaleidoscopic populations. The
ceaseless movement of people not only localizes certain characteristics,
but also changes the map socially and morally from year to year. At
any time a city is like a Tartan plaid. Little squares of color mark the
variety of its conditions. Here is a gay suburb and there a drab slum.
This is a business quarter and that is a residential district. Here is a
Jewish patch, there a German patch, in this place an English patch —
and over all a pervading Scottish atmosphere! Poverty and wealth lift
cheek by jowl. Velvet and rags rub shoulders together. Crime and pur
ity dwell in adjacent streets. But no one can say for how long the map
is up to date. The hand of destiny gives the kaleidoscope one turn ; and
all the tiny bits of glass glide into fresh positions, making a new pat
tern of civic circumstances and needs.
Diagnosis has been attempted on a small scale and sectionally. But
what is required is a brainy diagnosis on an adequate scale of what the
evangelization of the city requires from the churches of Jesus Christ.
4. Diagnosis must be followed by Adaptation. It is a subject for
much more careful consideration than it receives, that our Lord adapted
His methods to the needs of districts. The most probable explanation of
the differences between the discourses in the Synoptics and in John 's gos
pel, is that synoptists describe chiefly His work among the peasants op
Galilee, whilst John describes His conflict with the priests in Jerusalem.
Even in the synoptic gospels there is the definite statement that the
parabolic form of teaching was adopted because the earlier method ol
preaching did not secure what Jesus desired. Moreover it must never be
forgotten that the Lord did not prescribe any constitution for His church,
or even any methods. His gift to His church was a Spirit. "He breathed
on them and said, Receive ye the Holy Spirit." Not constitutions, but a
Spirit; not creeds but a Spirit; not institutions but a Spirit; not meth
od but a Spirit. That divine Spirit must be free to adapt Himself to the
changing requirements and to all the manifold activities of the growing
human organism.
Few things are more pathetic than the futile attempts of some Chris
tian churches to keep in the old paths long after these paths have been
almost obliterated by modern developments. It is still a fondly cherished
delusion in some quarters that no new methods of spiritual surgery have
been discovered since the days of Luther or Wesley, and that it is the
business of the physicians of souls to dose their patients with the old
herbs in the old proportions. This is a practical denial of the continued
presence of the Holy Spirit in our midst. The church of Christ must cul
tivate adaptability. It is too viscous — more literally too sticky. "Be ye
wise as serpents." If "sheep" signify simplicity, and "doves" denote
docility, "serpents" suggest sinuosity. They have marvelous adapta
bility. Churches must learn to coil and to uncoil themselves, to be quite
still or to spring.
5. The next keyword is Specialization. This is the age of the speei-

200 THE BAPTIST WORLD ALLIANCE.
alist. He is abroad in every department. If the church is to adapt her
self to complex environment, she must train specialists in service
and also she must have specialized churches. It is a complete mistake
to suppose that every church should adopt the methods found suecessj-ul
in any one church. You might as well ask humanity to clothe itself in
furs both in Greenland and in Mexico, or expect whales to give over
blowing in favor of pocket handkerchiefs. Different kinds of life demand
different types of service. For the evangelization of the city churches
should be set apart to do the special work required by districts; not
churches that are replicas of one another but churches replete with re
ligious fervor and spiritual common sense. Such specialization demands
considerable courage; and what is still harder, it requires the sacrifice
of sentiment. People get to love old buildings. They walk around
about their Jerusalem, counting her palaces, telling the towers thereof.
Though her palaces are vacant pews and her towers are dusty virtues,
all are precious in their sight. The servants of the old chapel take pleas
ure in her stones. The tragic thing is that they favor the dust thereof
more than they favor efforts to save men. So we have the pitiful spec
tacle of derelict chapels, decaying and dreary, where tiny congregations
drone out, "We'll crowd thy gates with thankful songs," whilst it is the
public houses and drinking saloons that are crowded by people who
never enter the gates of the churches at all. There can be no sin in sur
rendering a building which has finished its course : the sin is in keeping
it at the expense of lost souls. Genuine merit resides in sacrificing sen
timent on the altar of efficiency.
There is need of Institutional .churches. In drab and dreary districts
where home life is impossible and where the allurements of pleasure are
fascinating and fraught with danger, it is surely the duty of the Chris
tian church to provide a safe shelter for her own children, as well as a
refuge for the tempted one outside. Moreover, such churches should be
put in charge of a capable man who is allowed a free hand. It is fatal
to crush him with criticisms of his methods or to crib, cabin, and confine
him in the findings of committees. The committees' findings should be
findings of the cash to furnish this Institutional church generously. For
the leader, the suitable motto is, "Loose him and let him go." But not
every church should be institutional. There are districts requiring quite
a different type of church. There are celestial bodies and bodies ter
restrial; the glory of the celestial is one and the glory of the terrestrial
is another. There is the glory of the Central Mission and another glory
of the Institute, and another glory of the suburban church — for one
suburban church differeth from another suburban, church in glory. Cast
iron methods are as dangerous as east iron creeds. Both need to be
thrown into the furnace of a flashing passion for souls.
Now, let us take stock of the position. The evangelical churches
have marked down a city for God. They believe that though the city
"Sits at the feet of Christ,
Unknowing, blind, and unconsoled,
It yet shall touch his garment's fold,
And feel the heavenly Alchemist
Transmute its very dust to gold. ' '
The churches agree to rise above their differences to the plane of co-

Wednesday, June 21.] RECORD OF PROCEEDINGS. 201
operation. Brainy men and women are appointed to diagnose the city's
spiritual needs; others discuss the best methods of meeting these needs.
As a result strategic points are strongly occupied, and the banner of
Immanuel is unfurled on every promising height. Instead of dingy little
Mission Halls scattered over a crowded area like grains through the de
nominational holes of an ecclesiastical pepper box, there will be a few
fine homes for the people, commodious and comfortable. These will be
adapted to every kind of holy service, religious and recreative, spiritual
and social, and will be staffed with men and women steeped in the prin
ciples of Calvary and skilled in the art of saving the lost. Where there
are crowds of young people in business houses or lodging, there will be an
Institutional church equipped amply with the means for ministering
to their many-sided life. Close to the University is a small but beautiful
church, with a minister who has learned to love the Lord with all his
mind, capable of guiding seekers for Truth to Him who incarnated Truth
and Love. In the suburbs are several kinds of church, suited to the
manifold requirements of varied classes. These churches will not be
planked down wherever a denomination thinks it ought to be represented,
even in competition, but they will be planted where there is soil for their
growth and nourishment for their sustenance.
The buildings will be bright and attractive, for Mount Zion is
beautiful for situation, the joy of the whole earth. They will
be built with capacity for enlargement, because faith may be defined
as sitting accommodations for persons unseen. Very careful provision
will be made for a graded Sunday-school; and British architects and
Sunday-school managers will be sent to America on an educational tour
to learn how child-life should be nurtured for the Saviour. The
claims of good music will not be neglected; in this matter American
choirmasters and organists will pay a return visit to Great Britain to
learn the secret of congregational singing. It is probable that some of
the church services will contain considerable liturgical elements whilst
others rejoice in the freedom wherewith Christ has made His people free;
for spiritual tastes differ nor have all Christians obtained the same meas
ure of spiritual liberty. But one feature will be common to all these
churches. They will be pervaded by a homelike feeling. Snobbery will
be banished from them. Caste will be asphyxiated in their catholic at
mosphere. The qualifications for office will be stated in terms of char
acter rather than of estate. There will be a delightful blend of American
unrestraint with British reserve : neither will forbidding stiffness vex
the outsider nor will lighthearted irreverence vex the worshiper. They
will be fired by the love of Him who came to seek and to save that which
is lost.
I think there is promise in this vision. Gazing upon it,
"I feel the earth move sunward,
I join the great march onward."
What work will these churches attempt to do?
First. — They will preach the evangel of Jesus. There is no other name
given under heaven whereby men must be saved. So they will continue
to tell ' ' the old, old story of Jesus and His love. ' '
They may not always tell it in the old, old way. In the pulpits of
these churches will be men of varied gifts. All these men will have been

202 THE BAPTIST WORLD ALLIANCE.
trained thoroughly in interdenominational colleges. Some of them will
be expert in wooing the wayward, in luring prodigals back home. Some
will be skilful in dealing with the doubts of the sincere, or with the
perplexities of the educated. New phraseology will be heard in these
pulpits. There must be adaptation of the message as well as of method.
The church should not try to conform her preachers to old creeds. She
has to state the gospel in terms suitable to the modern mind and not
in archaic speech. The message of the churches will be the message of
the cross. But it will be the whole message of the cross, the great big
evangel of Him who was dead and is alive again.
Secondly. — These churches will keep an eye on all civic and social prob
lems. They will be hospitable to the new spirit of religion, to social
values, to the larger righteousness of the Kingdom. The driving power
will be the love inspired at Calvary and on Olivet. But it will direct
effort towards building the shining streets and the gleaming walls of the
city of God. They will want to have the people of the city healthily
housed, and decently dressed, and properly fed, and innocently amused.
They will rebuke greedy luxury, they will fight against harassing pov
erty. They will be sworn foes of all selfishness — whether that of selfish
landlordism, or of selfish capitalism, or of selfish commercialism, or of
selfish professionalism, or of selfish trades-unionism. They will labor to
build a city whose competition is saturated with Christian gentle
ness, whose government is inspired by Christian passion, whose homes
are built upon Christian purity : a city with fresh air, and pure water,
and sweet houses, and sunny streets, and broad spaces, and well-stored
galleries : a city in which men's bodies shall be grown healthily, and men's
minds shall be educated worthily, and men's souls find it easy to pray
"Our Father in heaven."
How will this be done? Probably not by the churches taking a direct
part in civic government. It is more likely to be done by churches train
ing men and women to take that part. The churches will offer the city
its ideals; and then they will supply the people whose passion it is to
realize these ideals. The churches will pour into the city morning by
morning a stream of sanctified men and women. Trains and trams wjll
discharge daily a burden of souls stirred by the Spirit of the Saviour.
When candidates are required for the managing bodies of the city, mem
bers of the churches will offer themselves in the name of Christ and their
fellow-members will vote for the best of them for the sake of the same
Name. So the churches will endeavor to keep before men God's ideal of
a sanctified community.
Thirdly. — Finally, the churches will continue to prove the value of the
individual soul. Their devotion to good government will not silence the
gospel of the "whosoever." Inspired by the Good Shepherd who gave
His life for the sheep and who also goes out over the dark mountains
of pain and mysterv in search of one lost sheep, the separate members
of the churches will seek to save men and women one by one. The
evangelization of the city can only be accomplished by the consecration
of the individual Christian to the Christ-like task of winning individual
sinners, in loving obedience to Him who cried over His city, "How
often would I have gathered thy children."
I said : "Let me walk in the fields."
He said: "No, walk in the town."

Wednesday, June 21.] RECORD OF PROCEEDINGS. 203
I said: "There are no flowers there."
He said: "No flowers, but a crown."
I said: "But the skies are black
There is nothing but noise and din."
And He wept as He sent me back:
"There is more," said He, "there is sin."
I said : ' ' But the air is thick,
And fogs are veiling the sun."
He answered: "Yet souls are sick,
And souls in the dark undone."
I said: "I shall miss the light,
And friends will miss me, they say."
He answered: "Choose to-night,
If I am to miss you, or they!"
I pleaded for time to be given.
He said: "Is it hard to decide?
It will not seem hard in heaven
To have followed the steps of your Guide. ' '
President Clifford announced the following sub-committee to deal with
questions relating to the constitution of the Alliance: Dr. Crandall, Rey.
Mr. Lehmann, Rev. F. B. Meyer, Rev. C. E. Benander, Dr. Morris, Dr.
Newton Marshall, Dr. Prestridge, Rev. Mr. Shakespeare, Rev. Mr. Whit
ley. Hymn, "Jesus Calls Us O'er the Tumult."
Rev. J. B. Gambrell then delivered the following address :

EVANGELIZATION OF THE RURAL DISTRICTS.
By J. B. GAMBRELL, D. D., Texas.
We have here a great subject this evening, "The Evangelization of
the Rural Districts." Somebody who has looked into the question tells
me that about sixty per cent of the people of the United States yet live
in the country, and that the movement is very rapid toward cities. I
wish this great audience could confer a little favor on me just at this
time. Will every one here who was raised in the country stand up.
(Majority of the audience rises.) You all look like it. (Laughter.)
And that means that you look good to me. Out in the country is the
place where people really live a large and free life and where people
are grown, and those little meetings that have occurred in thousands of
our country places between the father and son behind the barn when the
trimmings of the orchard were properly applied, in many cases deter
mined whether that boy would be a preacher or would go to the peniten-

204 THE BAPTIST WORLD ALLIANCE.
tiary. The country is of tremendous significance to the world. God
made the country and man made the city, and God did better than man
did. Now, the first word distinctive on the theme is concerning evangeliza
tion. Why is it, fellow-preachers, fellow-workers, why is it that there
are churches without congregations? I will tell you. Before the con
gregation went out of the empty church the seeking nature of the gospel,
which is the highest, the most persistent, the most important, the sweetest
thing in all the gospel, went out of the ministry in that church. I call
you to record here to-night in this' hour if any of you ever knew a
church where men were called to repentance and salvation in the spirit
of Jesus Christ with all love and tenderness and persistently, and that
was the key-note of the ministry, that people did not come to that
church. Oh, I know what is the matter with churches; you cannot fiddle
people into church. I know churches in my own part of the world where
the preacher was fine and learned, and the singing was fine and operatic,
and the people thinned out, and they said, "Let us get a fiddler too,"
and they brought them in and then they did this and they did that and
the more they did the less the people came. A great evangelist came
with a burning heart for the salvation of lost men and the church filled
up again.
I have heard this splendid program laid out here and I am greatly in
terested in it. I believe nearly all of it, but I don't understand it; how
we are going to do everything that ought to be done. But I will draw
you a picture. In the far southern country where I was raised, a man
made a mill. He built a great wheel, the greatest that I ever saw, and
on that wheel he turned a stream of water and that wheel ground corn
for the country. The last time I passed there the wheel was all out of
plumb and dry, and the mill was silent and there was nothing doing.
What was the matter? Why, the stream had gone dry. The crawfish
and other things had bored into the bank and let the water out and
the mill was no account. And we better look after things of that sort.
There are many seducing spirits to-day in the world taking God's peo
ple away from the work that God has given them to do. Christ came to
seek and to save that which was lost, and I know if the spirit of evan
gelization died out of our churches that our churches must die, and the
splendid programs that we have laid out will not be ever executed.
Now, we want a real heart-breaking revival in every church in Chris
tendom and we need to be very particular about it. I know it will play
smash with a lot of our doings there but that will not make any differ
ence, a real heart-breaking revival that will humble men, that will bring
them to repentance for their sins, that will make them know that they
are sinners and make them call out to God, even as they did in the
first age, that will renovate our churches as the speaker told us here
to-night, and as so beautifully told to us to-day in that great sermon.
Now, when we go to the country we have got a fine field for it. The
country people are a simple people, a blessing on them. I don't mean

Wednesday, June 21.] RECORD OF PROCEEDINGS. 205
that they are silly; they are simple people; they are plain people, they
are not tied up with everything that webs people up in a city and we
cannot help it. I confess with a great sorrow that I live in a city and I
cannot help it. There is liberty out in the country and the people out
there will hear your message. They go to church and you can preach the
plain preaching of the gospel. John the Baptist commenced out there —
a great old country preacher. I have high respect for him even to-day.
I don't know that he knew so much, but one thing certain that he did
not know a great deal that was not so. John the Baptist came preaching
a definite message, he was a great preacher, a country preacher, and a
Baptist preacher.
And, my fellow-Baptists, there is no harm in being a Baptist if you
are a Baptist right. A Baptist has a simple message; a man does not
have to have much sense to be a Baptist; all he has to know is what is
in the New Testament ; he does not have to know about Greek and Latin
and a whole lot of other heathen languages. It is great times when a
Baptist preacher gets loose in the country. All he needs is to know
how to read and understand good English, and the Bible is good English;
it is simple English; just give one of those colored brethren over there a
five-cent Testament and turn him loose. The country people can under
stand the Bible, the plain, simple Bible ; it is around these great seats of
learning that people cannot understand it. All the great questions of
misunderstanding about the Bible originated up there, and not among
the common people out in the country. They can understand about re
pentance, and practise it too, and they can understand about faith and
belief, and they know about baptism, and they know where the rivers
are in the country. Oh, we don't have to be such fine philosophers; we
have to be good Christians. Our business is to preach the plain, simple
message of the word of God.
The program is already made; Christ saved us a lot of trouble in
thinking, by doing the thinking for us and telling us just what to do; it
is repent, believe, baptize, teach them all things commanded, and right on
and on, and it is a simple program, and any man that has good sense
can preach out in the country.
The country is a great place for evangelization; there are great meet
ings out there. People have not got the circus out there. One reason
they go to church so well in the country is because they have no other
place to go to, and it is a blessed thing they have not the theatre there
and they have not the circus there, and they have not the bar-room there,
and the gambling hell; they have not a hundred things that they have
in the city. They are immune out there; they go to church and go to
hear. Brother preacher, if you live in the city you go to the country and
evangelize for your vacation. It will do you good to get out of many
an ice box, where you made the ice yourself. Get out among the warm
hearted, simple people. Put on your short tail coat and go to the coun
try and evangelize and they will help you, provided you preach. They

206 THE BAPTIST WORLD ALLIANCE.
will not have any ceremonial served on ice. Don 't go out to preach your
doubts; that is too big a question for some of us. Don't go out there
and preach what you don't know; you would never get through with it.
Go out there and preach a certain message, a definite message, a message
that is made certain by the word of God, and men are going to hear you;
it will do you good ; you will preach better when you come back. I have
tried it. What if we do evangelize? Why, great things will occur. Out
in the country, in the great forests, or on the prairie, out in the moun
tains, in the neighborhood of the little church the boys are growing up;
they are driving their mother's calves in this evening; they are holding
the calves off while their mothers are milking the cows. Twenty-five or
thirty years from to-day they will be in a great assembly like this. They
will be the great men that control the world. A little while ago one of
the greatest financiers of the world died. I refer to Mr. Harriman.
Nearly fifty years ago there was born in Texas, in the dense forests of
Texas, a little boy, and that boy took Mr. Harriman 's place. I am sorry
he is not a Baptist ; his wife is. There ought to have been a protracted
meeting in his country at the right time and he would have been a
Baptist. The great preachers are coming out of the country. You all came out
of the country, nearly all of you. The great statesmen are coming out of
the country, and the people are moving out of the country in great
streams into the cities and they are reinforcements for the city churches
if they are properly taught, as well as evangelized in the country place.
We are to save the cities largely by saving the country. When the poli
ticians get divided in the city and they cannot fight it out and settle it
there, they all go to the country. They want to get the country people
on this side and on that side.
We are going to have a Prohibition election in Texas next month to
make the whole State dry. I am going back to Texas to call on the
country people to come and deliver our cities which are the seats of Satan
to-day, and they are coming. The country people that are evangelized
and taught are the great resources for all the moral and spiritual warfare
of the coming time. Oh, it is a fine thing to go into the country and
evangelize; it is so unconventional; a man can breathe, a man can talk,
a man can sing, a woman can shout. Please God I have heard them all
over Texas.
Let me picture you a scene out in the country. We are holding a
meeting and the people have come from far and near to the meeting; it
is a Camp Meeting. The preacher is making his mighty appeal to the
men who are lost in that country. A man gets up yonder and lifts his
hands and says, "Parson, do you mean what you say?" And he starts
down toward the platform. The preacher says, "I mean what I say."
He comes down closer and closer saying, "Do you mean what you say?
You said the worst sinner in the world can be saved. Do you mean
that?" And the preacher said, "Yes." And that preacher was our
Brother Truett who goes to the country every year to preach. He said,

Wednesday, June 21.] RECORD OF PROCEEDINGS. 207
"Yes, I mean that." "But," he said, as he stood here with his hands
up, "you don't know me. I am the worst drunkard in all this country;
I am just out of delirium tremens now. Will God save me!" And there
the poor fellow stood, trembling. "Is there any salvation for me?"
And the preacher talked to him and quoted the Scripture and after a
while the man said, "Do you mean now, if I come under Jesus Christ
that he will save me?" And the preacher said, "He will save you right
now," and then the man's hands fell and he said, "I come under"; and
in a minute he was testifying like a prophet, and all the people around
gathered and listened to his testimony, and his friends said to him, "Is it
so, Oh, is it so?" And before the meeting was over everyone of them,
thirty odd, had come under Jesus Christ ; we baptized the last of them at
twelve o'clock at night and they went away with their new hope and
their new faith. If we save the country we will save the cities in a
large measure, and it is worth our highest and best effort to save the
country for the Lord Jesus Christ. (Applause.)

EVANGELIZATION AND THE FRONTIER.
By BRUCE KINNEY, D.D., Superintendent of Missions and Secretary
of the Southwestern District for the American Baptist
Home Mission Society.
. Topeka, Kansas.
We shall consider the frontier as an unsettled portion of country.
The American frontier has ever been a variable and vanishing quantity.
Our frontier of yesterday is the prosperous and populous common
wealth to-day. Witness Oklahoma which was opened to white settle
ment only twenty-two years ago in the historic "rush" of 1889 and now
has stable institutions of all kinds and according to the Census of 1910
a population of 1,657,000. Among these happy people there are more
than 1,200 Baptist churches having a total membership of over 10Q,-
000 when we include all kinds, whites, Negroes, and Indians. The
metropolis of this State has a population of more than 64,000, or more
than 3,000 people for every year of its history since the first stick of
timber was laid on the raw prairie.
I desire now, first of all, to call your attention to
The Imperial Importance of Our Frontier
to our own country. Our Western frontier has never been appreciated
by the East. The Westerner knows the East far better than the Eastern
man knows the West. This is but natural for the adult frontiersman
was raised somewhere in the East. The financial, commercial, indus
trial, educational, political, and religious centers have always been in
the East. The Western man of affairs must go East to keep in touch
with the trend of events which vitally concern him. The Eastern man,
having all these things at his own door, vegetates by his own fireside
and sees no necessity of interesting himself in the affairs of the West.
To support these statements we need but recall some

208 THE BAPTIST WORLD ALLIANCE.
Historic Misconceptions
of Western conditions. Many years ago a certain Congressman intro
duced a bill for the purpose of setting aside a tract of land constituting
about what is now the State of Iowa as a permanent Indian reserva
tion on the ground that "No civilized white man would ever want to
live as far west as that." The great Webster once said: "The North
west Territory is fit only for the habitation of wild beasts and still
wilder men. For my part I will never vote one dollar to develop or
defend it." Washington Irving, after his visit in 1835 to what is now
Oklahoma, wrote : ' ' The great plains of the West will one day be inhab
ited by a hybrid race, the descendants of the aborigines of the country
and fugitives from justice from Eastern States. ' '
Iowa now has a population of two and one quarter millions, Okla
homa we have already mentioned and out of the Northwest Territory
there have been carved three States with a combined population of
more than two millions of the most enthusiastic people on earth. These
three States had an average increase in population during the last
decade of more than ninety-four per cent.
Oh, that I might show the immortals, Webster and Irving, these thriv
ing empires that are now building upon those worthless deserts of the
first half of the nineteenth century!
It is hard for an Eastern American, to say nothing about our friends
from across the waters, to realize that Omaha is nearer to Philadelphia
than it is to San Francisco by more than 300 miles and that it is farther
from Omaha to Portland, Oregon, than it is from Omaha to Portland,
Maine. In order that we may be specific as to just what region we are con
sidering we shall confine ourselves mainly to the eleven States from the
Rocky Mountains to the Pacific Coast.
Of course there are sections of States this side of there as thinly set
tled but no State as a whole. This frontier has an area of 1,186,000
square miles, or five times that of the Empire of Austro-Hungary. It
now has a population of a little less than 7,000,000, or 5.7 persons to the
square mile, while the average to the United States is five times that
(25.5). Europe, including European Russia, has 107 to the square mile,
the German Empire 291 and Great Britain over 347. This frontier is
easily capable, according to the best experts, of supporting a population
twenty times as great as it now has when its already known but almost
untouched natural resources are developed.
The Census of 1910.
is too recent to need more than mention. Three of the States on this
frontier had an average increase in population in the last ten years of
more than 105 per cent (Washington, Idaho, and Nevada). The smallest
increase of the other States of this region was 34 per cent, while the
average for the eight other States was 56 per cent. On the other hand
not a State east of the Mississippi River had an increase anywhere near
this average and only five of them had an increase exceeding 25 per
cent.

Wednesday, June 21.] RECORD OF PROCEEDINGS. 209
The Type of Manhood
we find on the frontier demands consideration. The population is more
largely composed of native-born American or other d'esirable nationalities
than is true of any other section of the United States. More than that,
they are of the more virile classes. When an Eastern home or town has
a larger crop of boys than can be supported by the home industries,
who is it that ventures forth? They of the strong heart and great
courage are the ones who sally forth unafraid to conquer the new and
growing West. The farther afield they go the more must these charac
teristics be emphasized. These men may be short on morals and religion
but they are long on dynamic power and conquering will.
Zangwill has called America the melting pot of the races. If that is
true, the frontier is the melting pot of America. It is there that class
and false distinctions are obliterated and a man stands or falls on his
own merits and not because he had a grandfather who was worthiul or
worthless. This process of amalgamation is likened to the process of making
steel. The ingredients are put into a crucible and subjected to great
heat. For a time there is considerable sputtering and bubbling as the
materials are being fused into one. At just the right moment the blower
in charge turns on a mighty blast of air and the impurities are driven
off. Then again the operator turns the white metal into the molds
waiting to receive it and the resultant is ingots of the finest quality of
tool-making steel. It is thus that the strongest products of the States
and nations are meeting on our frontier. There is some confusion and
friction in this commingling of these diverse elements, but if now, at this
psychological moment, we will provide adequate channels for the opera
tions of God's Spirit He will breathe over and through this struggling
mass of humanity and the impurities and dross will be burned out and
driven off. The resultant will be the finest type of American and Chris
tian manhood the world has ever seen.
"The suns of summer seared his skin;
The cold his blood congealed;
The forest giants blocked his way;
The stubborn acres' yield
He wrenched from them by dint of arm,
And grim old Solitude
Broke bread with him within the cabin rude.
The gray rocks gnarled his massive hands ;
The north wind shook his frame;
The wolf of hunger bit him oft ;
The world forgot his name;
But mid the lurch and crash of trees,
Within the clearing's span
Where now the bursting wheat heads dip,
The fates turned out — a MAN ! ' '
I now want to speak of the
Imperative Demand for the Enlagement of Our Evangelical Work.
The Home Mission problems of the West are largely peculiar to itself.
14

210 THE BAPTIST WORLD ALLIANCE.
The problems of the East are vastly different. On the frontier we have
the Indian, the Mormon, the Spanish-speaking citizen, and our own
white frontiersman.
It is a standing disgrace that we have not more adequately attacked
the problem of the evangelization of the Indian and the Mexican. I
would not have you think that they are equal in importance to the King
dom to the great unevangelized nations across the seas; but for hun
dreds of years they have been in our midst or on our borders, they
have been comparatively few in numbers and have always been open
and receptive to the gospel of Jesus when properly and persistently
approached. These three facts make a cumulative indictment of inex
cusable criminality that this duty has not been discharged long ago.
The native religion of the Indian is paganism pure and simple. It has
been demonstrated beyond a peradventure that he can be led into useful
Christian citizenship. We are debtors to the Indian — not because of
what he has done for us but because of what Jesus did for us and
because of what we have done to the Indian. That the Indian has been
grievously wronged by us there is no chance to dispute.
The forms of Catholicism which obtain among the bulk of the Mexicans
are scarcely superior to the paganism of the Indians. They do not dis
tinguish between the images and the persons they are supposed to repi-
resent. The Catholics have had undisturbed possession of these people
for hundreds of years, but they are now as degraded and ignorant as in
the beginning.
The most stubborn of these Western problems is Mormonism. We
commonly look upon Mormonism as a disgrace to Christian America, but
we have never, either in the church or in the nation, fully realized the
fearful menace that it is to our American and Christian institutions.
They may not be gaining rapidly in the number of religious adherents
but they are gaining in political power with startling rapidity. There
has recently been a revival of interest in this subject if the numerous
magazine articles mean anything. I have carefully read them all, but
there has not been said a single thing that was not said in essence long
ago, by missionaries in Utah. Not a warning has been uttered that
was not sounded by us. The Mormons absolutely dominate the political
life of two of these frontier States and successfully hold the balance of
power in things vital to themselves in all the others. It is a noteworthy
fact that, in the trial of the notorious apostolic Senator Smoot, only one
Senator from all of this region voted against him and he lost his seat at
the next election. It is safe to say that nowhere in the civilized world
is there another body of people exercising so large a relative influence
upon a so much more numerous people, as the Mormons are upon the po
litical and social destinies of the American Republic.
Then there are our own Anglo-Saxon people on the frontier. They are
our kith and kin. Nay, more, they are your kith and kin. These people
who are tunneling mountains, turning rivers from their sources, subdu
ing the prairies and making the desert blossom as the rose, are of your
own flesh and blood. I imagine there are few in this vast audience but
have brothers or sisters, near relatives or loved ones on the frontier of
which I speak. It is in behalf of their eternal welfare that I plead.
As is the case abroad, a crisis is also on here. The Commissioner Gen
eral of the Land Office at Washington states that in the year 1909 more
land was opened for settlement in the West than ever before in any one

Wednesday, June 21.] RECORD OF PROCEEDINGS. 211
year, or than in the nature of things can ever be opened again in any
year of the future. This brings a inuch larger task on the frontier than
we have ever had to face all at once before. In spite of this thousands,
even millions, of acres are being continually opened for settlement by
private and public enterprise. Every acre is greedily seized by the land-
hungry men of our nation as soon as it is in crop-bearing condition and
often before. The moral and spiritual conditions of the people are in
the flux. We. must control the situation before they become adamant
and fashion them after the pattern given in the Mount.
God forbid that I should detract from the really
Magnificent Work of the Past.
The Home Mission Boards have gone as far and as fast as their con
stituencies would allow them. Their representatives of the frontier fir
ing line have endured privations and exhibited a heroism that is scarcely
surpassed even in the annals of foreign missions. God only knows "The
Price of the Prairies" that these men and women of His have paid out
of their life and blood. The heart-ache and soul suffering of these
"Heroes of the Cross" will never be known save unto God alone.
Much has been done but we have only partially met the need. At
times we have heard a great deal about the overlapping of religious
work in the West. There are perhaps some few isolated cases which
have arisen out of unavoidable conditions that could not have been fore
seen and which are easily explicable. But even so the overlapping of
the West is not to be compared with the same condition that exists so
much more universally in the East and that too, without the same good
reasons. That organization which has placed most emphasis on this
statement undertook a survey of religious conditions in a typical State on
this frontier. The work was done by their own men sent from the East.
They found, to their surprise, such a deplorable condition of "overlook
ing" that they have almost ceased to apply the word "overlapping" to
the West. Among other things they report that there are 133 towns with
from 150 to 1,000 people in each in which there is not an evangelical ser
vice of any kind and 100 of these towns are without any Roman Catholic
service. In one county there are 16,000 people outside the county seat
town with only four churches for their accommodation. In another
county which has forty-four school districts in operation there is only
one religious organization in the entire county. Within the last sixty
days our Board of that State organized a church of twenty-four mem
bers in a twenty-year-old railroad town where there was neither church
nor Sunday-school.
In Utah there are still over forty cities and towns having 500 or more
people in each of which there is no organized Christian effort. I have
mentioned this often before, but, God helping me, I will continue to do
so until the neglect is remedied. The facts are not isolated examples of
neglect but are typical of what is true all over the frontier. I could
give you scores of examples from my own personal experience to cor
roborate this statement. There are others present who could abundantly
confirm what has been said. If by some Titanic power the State of
Massachusetts could be wrested from its ancient moorings, there are
regions in the West where it could be put down again with all of its

212 THE BAPTIST WORLD ALLIANCE.
crushing weight and never touch a meeting house or harm a preacher of
the gospel.
There are thousands of young men and women all over this frontier
who are growing up to the maturity of manhood and womanhood who
have never had an opportunity to come in contact with the religion of
Jesus Christ in any form.
Every now and then some one asks if we are not
Doing too Much
for the frontier. Will we not pauperize them? In some limited number
of cases this may be so but the contrary is generally true. The same
questions have been asked of every great State in the Mississippi Valley
and of every other place where mission work has been carried on.
Our reports show that in spite of the great cost of State building, in
spite of the cost of building new homes in the desert and the construc
tion of public and private institutions and in spite of the accumulated
fortunes of the East, our Baptists of this frontier are giving more per
capita for the support of the gospel in their own midst than are the
Baptists of any of the States of the East. According to the Baptist
Year Book for 1911 the Baptists of the whole country averaged for home
expenses $3.63, and for all purposes $4.91 per capita. At the same time
the Baptists of this frontier raised $9.13 per capita for home expenses and
$17.35 for all purposes. Or, take the most favored States of New York,
Pennsylvania, and Massachusetts and we find that their Baptists average
only $9.68 for home expenses and $13.04 for all purposes. In other
words, we find that our frontier Baptists raised for all purposes almost
four times as much as the per capita average for the whole country and
thirty-three per cent more than the average in the three Eastern States
mentioned. In short, in no single State of the East are the total offer
ings per capita as large as the average in these eleven frontier States.
More than this the average offerings of the missionary churches on the
frontier are larger than those of their self-supporting neighbors. In
the cases of many whole States the members of our missionary churches
raise more than $20.00 per capita while the average for the whole coun
try is, as we have seen, only $4.91.
Finally, I must call your attention to the imperial importance of this
frontier in its relation to the
Coming Kingdom of Our Lord in all the Earth.
More and more it is coming to be that the vital issues of the nation are
of the West. This is true in the political life of the land. Rightly or
wrongly the Senate of the United States will be composed hereafter of
forty-four Senators from States west of the Mississippi River to fifty-
two from the States east thereof. In the increase of members in the
National House of Representatives occasioned by the new Census, the
West shares more largely than the East for obvious reasons. This must
ever be so.
In the frontier States mentioned we have 971 churches with 92 414
members. They are increasing very rapidly. In some of these States
the increase in Baptist membership has been from 200 to 300 per cent in
the last ten years. Not alone does this increase by letter but they

Wednesday, June 21.] RECORD OF PROCEEDINGS. 213
are increasing by baptism faster than the rest of the country. The aver
age for New York, Pennsylvania, and Massachusetts was 3.4 last year,
for the entire country 5.6 and on this frontier it was two per cent higher,
or 7.6. Since 1850
more than a million and a half of dollars has gone into the treasury of
our American Baptist Foreign Mission Society from the States which
have been in that time or are now distinctively Home Mission fields.
Some of the frontier States that I am talking about have given almost,
if not quite, as much already to Foreign Missions as has been spent for
Home Missions within their borders.
The man who for a quarter of a century has been the Secretary for
the Foreign Mission Society for the Southwest District declares that
there are more men and women preaching the gospel on our foreign
fields from Kansas than from any other State in proportion to Baptist
population. Humanly speaking, that splendid result would have been
impossible had it not been for the more than half -century of Home Mis«.
sion work within her borders.
The General Apportionment Committee
of the Northern Baptist Convention evidently realizes to some extent
the value of these frontier States in relation to their plans for world
wide evangelization. Taking the apportionments for this year which
are to be distributed to the churches for all purposes, we find that they
axe asking this frontier to give $1.49 each while the Baptists of New
York, Pennsylvania, and Massachusetts are asked for $1.35, or fourteen
cents less.
Only a few weeks ago in an address before thousands of people at
Berkeley, California, Ex-President Roosevelt
declared that "In the future on the Pacific the greatest crises of the
world will be faced." If that is true we must look well to the future
religious condition of these States. John R. Mott
says in his "Decisive Hour of Christian Missions" (p. 63) :
"The missionary forces cannot win the non-Christian world for Christ
until Christian nations and all their influences are more thoroughly per
meated by the spirit of Christ."
If this statement of this modern prophet of God with his world
vision is correct, more than ever do we need to give heed to the thorough
evangelization of our frontier. These are the States that are to bear the
brunt of those coming crises on the Pacific ; these are the States that are
to feel the impact of the give and take of their relations with the Orient
with its ever-increasing influence upon the destiny of the human race;
these are the States that will in their influences most effectually in
terpret to the Orient what the religion of Jesus has done for a so-called
Christian nation. Upon the answer we are able to give to this challenge

214 THE BAPTIST WORLD ALLIANCE.
will largely depend the decision of these races as to whether they want
our religion or not. Are we in a condition to meet that challenge? Let
one example suffice though it be granted that it is the worst. San
Francisco is the largest city on our. Pacific Coast and is located by the
Golden Gate, on one of the finest harbors in the world. By the very
necessities of the case this city is the most strategic point for all of
our contact with the Orient, but what are its conditions with reference
to evangelical religion? That city in spite of the earthquake and fire,
has twice the population that it had in 1890, yet, there are fewer mem
bers of evangelical churches by some 4,000 than there were twenty years
ago. We think of the Methodists as especially progressive and aggressive
in the Home Mission work in the West and so they are, but in spite of
that there are more bar-tenders in San Francisco than members of all
the Methodist churches combined.
Many believe that there will be in the not distant future a new group
ing of world-power nations around the shores of the Pacific Ocean. Note
well the word Pacific. It means peaceful; but broad, long, and deep as
that sea is every wave will be stained with human bkfod unless we can
make the world-power nations on its borders parts of the everlasting
Kingdom of the Prince of Peace. To this end we must mark well the
bulwarks of our faith and strengthen them at every point on this fron
tier which is a most strategic position in the final campaign of the Chris
tian conquest of the world. (Applause.)
The session adjourned after the singing of the Doxology and benedic
tion pronounced by Dr. Crandall.

Thursday, June 22.] RECORD OF PROCEEDINGS. 215

SEVENTH SESSION.

Thursday Morning, June 22, 1911.
The session opened at 9.25 with a devotional service by Rev. Alfred
Hall, of South Africa.
Mr. Hall: Brethren, this is Coronation Day, and the citizens of the
British Empire will not be ready to do anything else until they have done
one thing that has been upon their minds and upon their hearts. There
are five minutes now before the opening of the official program of the
morning, and we propose to take the prayer out of the coronation service
and then to sing "God Save the King," and we ask the representatives
of other nations who may be present reverently and respectfully to stand
with us while we go through these exercises of patriotism and loyalty.
He read the following prayer from the coronation service: "0 God,
who providest for thy people by thy power, and rulest over them in love,
grant unto thy servant George, our King, the spirit of wisdom and gov
ernment, that being devoted unto thee with all his heart, he may so wisely
govern the Empire that in his time thy church and people may continue
in safety and prosperity; and that, persevering in good works unto the
end he may, through thy mercy, come to thine everlasting kingdom;
through Jesus Christ our Lord, who liveth and reigneth with thee and the
Holy Ghost, ever one God, world without end. Amen."
' ' And Zadok the priest crowned Solomon King and all the people cried
and said, 'God Save the King.' "
The audience sang, "God Save the King," and gave three cheers for
King George and Queen Mary.
Hymn, "Am I a Soldier of the Cross."
Scripture reading from Hebrews eleven, followed by prayer by Mr.
Hall. Hymn, "Bringing in the Sheaves."
Chairman F. B. Meyer read from I Chronicles 29. So endeth
the reading of God's word, which is the keynote it seems to me of
this wonderful day, the longest day in the year, the Coronation Day
in our country, in Great Britain, and the day that, it seems to me, is
going to gather up and express in a tangible form those mighty holy
ambitions and thoughts which have been filling our hearts during these
last few days. May God Almighty brood over this mighty gathering and
may the result of this morning be a lasting symbol of our love, our pas
sion and our devotion. I have now to ask my friend Dr. Newton Mar
shall of London, to give an introductory address. (Applause.)

216 THE BAPTIST WORLD ALLIANCE.

ADDRESS BY NEWTON H. MARSHALL, INTRODUCING PROCEED
INGS OF THURSDAY, JUNE 22.
Fathers and Brethren :
This is officially the second Baptist World Congress. Official reckon
ings, however, are not always quite accurate. Surely the first Baptist
World Congress was held in Jerusalem about 1880 years ago, but if we
are determined to consider only the modern Baptist movement, ought we
not to say that the first Baptist World Congress was held in London in
1611, when about forty returning exiles, bent upon the evangelizing of
their own land in the very teeth of the prohibitions of a cruelly per
secuting government, formed themselves into that little Baptist church
which heralded the dawn of the new era? Then one upper room con
tained all the Baptists of the world, a little morning star. Now lo! the
vast assemblage of delegates from all the world, and the sun swinging
toward the zenith!
But the radiance of this mighty marvel falling athwart Europe shows
that proud continent as greatly in need of the gospel as any other, and I
stand here to bespeak the attention, the focused prayers, the active co
operation of the Baptists of all the world, on behalf of that Europe which
for many centuries has been the peculiar home of the Christian religion,
but which to-day is so largely in the grip of Anti-ehrist.
We have to remember that the history of the Christian faith is not a
record of unbroken triumph but rather a tale of defeats out of which God
has wrested victory: it is a story of poor human spirits scattered time
and again by the grim forces of the world, yet as often rallied by the
power of the Holy Spirit. Think how Christianity was blotted out of
the Holy Land and Syria and Egypt and Asia Minor — out of nearly all
those lands in which the apostles preached. But when Asia was apos
tate, in Europe God raised to Himself new armies. Think how in Eu
rope paganism subtly reasserted itself, insidiously invaded the church
and masqneraded as Christianity until God rallied to Him
self the champions of Protestantism. But alas! Protestantism
has been itself in Europe so much taken up with partisan
polemics, so closely associated with the fortunes of princes and
the national ambitions of certain arrogant races, that a purer the
ology and a less idolatrous liturgy have been impotent to save it from a
fate very like that of Romanism and the Greek Orthodox church. Lu-
theranism. as a State establishment stinks in the nostrils of the prole
tariat of Europe. And so North, South, East and West in Europe the
same sad tale is told. What is Jesus to-day to the masses of France and
Spain and Portugal, of Italy and Germany and Holland, of Austria and
Russia? To some a mere dumb figure carved upon a crucifix: to some
an empty phrase in an old-world cried : to some a myth at which tolerant
men may smile : to some a word of magic terror on the lips of priests.
And what is perhaps worse, the policy of emperors and kings has so
craftily associated the throne with the church that every movement to
wards liberty and enlightenment has found set against it the dead oppo
sition of the so-called representatives of Christ from one end of Europe
to the other, and brave and vigorous and sympathetic souls have been
nurtured in the belief that they could best serve their fellowmen by de-

Thursday, June 22.] RECORD OF PROCEEDINGS. 217
stroying the Church of Christ, while on the other hand, pagan prophets
like Nietzsche and Haeekel and Ferrer have found an eager crowd to
accept their teaching.
Such has been the situation in Europe these many years. What did
it portend? Was America to take the place of Europe as the Christian
continent, just as Europe had taken the place of Asia? That might be
and may yet well be. None can measure the great destiny of American
Christendom. But was Europe to sink back into paganism altogether?
God forbid! How great a menace to the whole world a paganized Eu
rope would be ! Surely the well-being of the race demanded that Europe
be won back again for Christ ! The present situation is full of danger to
America, for it means that the immigrants are to be increasingly pagan.
It is full of danger to missionary enterprises, for it means that the peo
ples of the East, looking eagerly to "Christian" Europe, find there a
civilization that denies the Lord.
Many souls have been anxious for the cause of Christ. But. anxiety is
no proper spirit in which to do the work of God. Anxiety in the affairs
of the kingdom is always foolish — trust is always wise. And meanwhile,
unknown to most of us, and to the general religious world, God
had been at work laying new foundations for a new church in the
very midst of ancient Christendom, so that when the waves of scepti
cism and superstition have swept away the older and more ornate edifices
a temple of a purer and simple order will stand in which the Europeans
of a new century may worship the Lord.
What are the facts? For many years the American Baptist Mission
ary Board has carried on its work in some parts of Europe — has had its
agents in Italy, and has contributed large sums to the support of Bap
tist churches in France, in Switzerland and in some other parts. For
many years the British Baptist Missionary Society has also carried on
its work in Italy and Brittany. Thank God, we have not been without
some sense of the needs of Europe. But these missionary undertakings
have been in the main confined to Roman Catholic countries and (it is
no use disguising the facts) have not made the great progress we have
longed to see. The greatest advance has been made all independently of
our direct participation or even (in part) of our knowledge. Seventy-five
years ago Oncken and six others were baptized in the Elbe — his wife
Sarah, Diedrieh Lange the shoemaker, Heinrich Kruger, Ernest Bueken-
dahl and Johannes Gusdorff — and were baptized by an American, Mr.
Sears. They are in heaven now, all that little company and are doubtless
aware of what we are doing here. All they knew then was that they were
obeying the Lord Christ. How gladdened their hearts would have been had
they foreseen this day ! But their works do follow them ! Here in this as
sembly are the men and women that their devotion directly or indirectly
called into the fellowship of the primitive Christian church. Here in
Philadelphia to-day stand some who are of Oncken 's spiritual posterity,
and some who trace their descent from Oncken 's twin brother, Lehmann
of Berlin, who, independently of Oncken, started a Baptist mission move
ment about the same time as he. The effects of Oncken 's work rapidly
became international. In 1848 this new apostle baptized the Swedish
sailor Nilsson and soon a Baptist church was in Sweden. By and by,
partly through the German Baptists Alf and Aschendorf, partly by other
channels, Baptist churches sprang up in Russia. In every direction the

218 THE BAPTIST WORLD ALLIANCE.
movement spread, reaching Holland in 1846, Switzerland in 1849, Hun
gary in 1873 and later on, Roumania and Bulgaria. Some churches were
founded by Oncken 's agents, some sprang into existence independently,
by the simple reading of the Word of God and so, silently and irresisti
bly, directed by the loving Spirit of our Saviour, the little Baptist com
panies grew stronger and stretched themselves more widely, linking up at
last with the Baptist workers in Latin Europe, and stretching out to the
Far East until to-day it is hard to say that any European land is without
its Baptist testimony. From Morlaix and Niort in the western borders
of France one may travel straight east to Harbin on the margin of Man
churia, or from Hammerfest well within the Arctic Circle, one may travel
south to Valencia or Sofia and pass continually by Baptist churches—
sometimes tiny, like that at Munich with its score of members, sometimes
mighty and prosperous like the First Church of Berlin, with its 1,284
members, but always steadily increasing, increasing more rapidly than the
population, swiftly and silently taking their places among the perman
ent and operative institutions of European culture.
It is easy in general terms to tell of this swift progress of the
cause of Christ, but it is not so easy for most of us to realize what lies
behind these general terms. The foundations of a great church are not
easily laid. The stones that are used in the building are quarried with
continual suffering and under abuse and wrong, and are cemented to
gether with blood and tears. In every age this must be so. Paul tells us
the story of his long agony as he went from city to city the despised and
tortured advocate of a Christ that had been rejected again and again :
he tells us of the murderers that assailed him and the rulers that con
demned him. What Paul knew every pioneer has known in some measure,
whether he be a John Smythe in the Netherlands, a Roger Williams in
New England, a John Bunyan in Bedford, a Carey in Bengal, or a Judson
in Burma. And the heroisms of the Baptist pioneers are confined neither
to the first centuries nor to the seventeenth and eighteenth centuries.
They are among the chief spiritual glories of the nineteenth century too,
and reach us down to this very twentieth century, nay this very hour.
Some day — and it may well be soon — some historian may have the privi
lege of giving to the world the story of the Baptist struggle for truth
and liberty under the ecclesiastical and civil despotisms of Europe during
these eighty years. Such an historian will tell us of the five years of bitter
persecution which Oncken and his growing church in Hamburg had to
face — years of calumny, of insult, of brutal assault, of fine and imprison
ment, as the Hamburg Senate strove in vain to destroy this growth of
stubborn heretics, root and branch. He will tell us how, in beautiful
Marburg, the scene of Luther 's conferences with Zwingli and the knights,
as well as in many another ancient place of honorable history, the long
dead laws directed against the Anabaptists were resuscitated in order to
force the Baptists by fine, imprisonment and threat of exile to have their
children christened. He will tell us how, in 1840, a terrible storm of per
secution burst over the little Baptist church, just founded by that great
orator and Baptist poet Julius Kobner, in Denmark, and how wherever
the German Baptist preachers went they had to face priest, pastor and
police in unholy alliance against them. The same story will be told of
Saxony, Austria, and Bavaria, where down to this day the law hems in
the Baptist work on every hand, of Hungary, where what liberty is now

Thursday, June 22.] RECORD OF PROCEEDINGS. 219
enjoyed has been won by patient suffering — was not Heinrich Meyer
scourged and ducked and burnt and harried from village to village, his
goods sold and himself imprisoned ? And how will our historian tell the
noble tale of Russian martyrdoms? Exile in Siberia, repeated imprison
ment, dastardly outrage, and even murder, have marked the labors of our
heroes in that sad land. Most of the delegates from Russia to this Con
gress have suffered in this fashion. Their souls have been nurtured on
prison fare that has weakened their bodies. They are the noble company
of the fettered, the knights of the order of the knout. Thank God for
them all ! Swede and Frenchman, Dane and German, Czech and Magyar,
Bulgar and Roumanian, Lett and Finn, Russian and Pole — they bear
in their persons the marks of the Lord Jesus, and prove with their blood
their apostolic succession.
And now they are here in our midst in Philadelphia. To what end?
To receive our congratulations ? To be cheered by the praise of men ? To
taste a little luxury before going back to their toil and suffering? Any
who should think such things know neither the stuff these men and wo
men are made of nor the nature of the task God has entrusted to their
care. The Baptist cause in Europe, and especially in Eastern and South
eastern Europe, is the evangelical cause. Our people are not the founders
of a denomination : in a far wider sense than perhaps they themselves
know they are the custodians of the gospel. In the land of John Huss
our brethren are the inheritors of Huss's faith. In Hungary, the only
land in the world where Unitarianism is one of the State religions, the
Baptists represent the gospel almost single handed. In Germany the
Baptists are the life and soul of the Evangelical Alliance. In Russia —
thank God, in Russia, there is a wistful and pathetic yearning of the peo
ple for the gospel of the Lord Christ. All ranks of society seek the Sa
viour. Our ministers can preach sermons three hours long and the peo
ple will sit on and on listening, not patiently, but eagerly, as those who
want to hear the message. And the dull hostility of the priests glows
against the Baptists because of the Baptist gospel. Our European dele
gates have come in the face of great difficulties — threats of vengeance
when they return, and every other sort of official hindrance. The ecclesi
astical authorities, like our delegates themselves, expect that the Baptists
of the world, when they hear the story of the Baptists of Europe, will
come to their aid. They expect that a new crusade will be preached, a
crusade of love and not of hate, a crusade to establish the throne of the
living Christ and not to succor His tomb. See what is expected of us
this day!
So this day brings to the Baptist World Alliance a warning, for it
tells of the growing paganism of a Continent professedly Christian; an
opportunity, for it displays the wonderful way in which God, in nearly
every country of Europe, has opened the way for a new proclamation of
the Gospel by the Baptists; and a challenge, for it is only the Baptist
World Alliance that can rightly and successfully carry on to triumph
the cause that the European delegates advocate. The true watchword of
this Congress should be — Europe for Christ!
Chairman: Your sympathy with your brothers may be a little exer
cised to-day. Some of our brothers do not talk quite so quickly as Amer-
icanese demands, but you will be patient. If they can be for long months

220 THE BAPTIST WORLD ALLIANCE.
and years silent in prison, we can be still even if they stumble a little in
the English speech. We are going to give them our time to-day, our lov
ing sympathy, and we will try some day to learn their language as well
as they are trying to learn ours. We are going to be very sharp in the
time of this meeting and it will close at 12.30, but I think you will make
a profound mistake unless you keep steady all the time in your seat, all
the time lifting your heart to God saying, "Great God, send a waft of
thy mighty breath over this mighty gathering." Clap if you like, but
pray also for the breath of God.

REPORT OF THE HUNGARIAN MISSION.
By A. UDVARNIKI.
The beginning of the expansion of the Hungarian Baptist Mission is
to be traced back to the year 1873. At that time the same movement
spread among the Germans, and forthwith passed over to the Hungar
ians, the Slavs, and the Roumanians.
Experience teaches that there is scarcely any country on the Conti
nent of Europe that is so receptive for Baptist principles as Hungary.
Several religious communities, such as the Methodist, the Adventists, the
Nazarenes (these last are indeed somewhat widely spread in Hungary)
have made the attempt to establish themselves, and even the Salvation
Army was at last asked why they did not come to Hungary whereto they
replied: "We have, as yet, received no command from God to go to Hun
gary." The nature of baptism and the spirit of the Hungarian people
are much in agreement. The Hungarian people is a freedom-loving
people. This peculiarity has held its ground also in the domain of re
ligion. It is easy to be explained through the evangelical doctrine, but the pre
vailing Rationalism opposes great hindrances in the way of faith. Hun
gary besides the peculiarities of its own people is of great importance for
the Eastern countries, because on account of its geographical position it
is both adapted and called to extend to them civilization. In Hungary
are almost all the nationalities of the Eastern lands represented, and
again, many Hungarians and Germans are scattered in those lands. The
combination is thus at hand and along with it the possibility to culti
vate it. The mission-key to the East is Hungary.
In speaking of the present position of the Hungarian mission we come
thus to mention two things :
1. The great blessing which we have experienced.
2. The great needs which must be regarded — eighteen million souls
(including Croats), are waiting in Hungary for gospel freedom.
The work hitherto done has proportionally shown very gratifying re
sults. The number of baptized believers is over fifteen thousand. More
than one thousand are baptized every year. More than some five hundred
preaching stations in the country, but still many counties where the Bap
tists have not yet labored. Of late for the most part conversions have
taken place among the Greeks and Roman Catholics. Some four million
Roumanians live in Hungary who are very ready to receive the gospel and

NORBERT FABIAN CAPEK.

ANDREAS UDVARNOKI.

Thursday, June 22.] RECORD OF PROCEEDINGS. 221
of whom six thousand are converted. In general, the Baptists in Hun
gary rejoice in a good reputation, because they are able to boast not only
of a pure doctrine, but also of the moral life of their members whereby
they exert a wholesome influence upon the people; for in Hungary the
first question is, not "What dost thou teach?" but, "How dost thou
live?" (James 2: 14). As everywhere, so also in Hungary religion is only
an outward ecclesiastical form without actual substance. The pious
walk, the moral demeanor of the Baptists who avoid tobacco-smoking
(as an ugly passion), the enjoyment of alcohol, dancing, the theatre,
etc., and hold to the sanctification of the Sunday on which they neither
buy nor travel nor work but cultivate fellowship with God exercise a
wholesome influence upon the people.
Not less striking is the love of the Baptists to the Word
of God. Almost all Baptists have a Bible by them. The man who
works on the land takes the Bible with him to the field in order dur
ing the interval of rest to read therein. Striking is it also that wher
ever they go or stay they bear their testimony. Here are a few ex
amples : A farmer appeared lately in the Pasteur Institute at Buda-Pest.
Among the numerous invalids there was also a National school teacher,
who declared aloud that there is no God. The public excited themselves
thereupon. Then our brother took his Bible out of his pocket and op
posed the assertions of the teacher through the Scriptures. The brother
obtained at once the opportunity for reading to the people for two hours
out of the Word. The teacher was hereby put to shame and silenced.
Another brother out of gratitude for the care he had received handed a
Bible to the head-physician who accepted the same with great joy. A
journeyman tailor evangelized in a village occupied only by the Re
formed. Once must he have had an affair with the parson, who ad
dressed him as follows : ' ' Good friend, why do you disturb the members
of my church through your addresses?" Whereupon the brother an
swered: "Dear, much-respected pastor, your church in no way concerns
me. I have only to do with the sinners whom I call to repentance. ' ' An
other brother went to a Catholic village. After a short time the peo
ple said to him: "If we had such a man regularly among us, we could
learn mttch and there would be many conversions. Our parson does not
speak of such matters. ' ' The social movements which appear in connec
tion with the rejection of God and religion in Hungary are only dan
gerous for the dead church, for us Baptists, on the contrary, are they
rather of use than injurious. Because they draw the people, who for the
most part embrace the Catholic faith, away from its fanaticism and big
otry, the people become as a consequence more accessible for the gospel.
Even the lower orders of the people are beginning to_ awake out of their
one thousand years' soul-sleep. As soon as a Baptist enters into con
versation with anyone, the first question on the part of the addressed is :
"Why does not our parson say this?" or "Our parson himself holds not
this ; why should we hold it ? " The cleric, on account of the deficiencies
of his moral walk, has lost his influence and esteem.
The Baptist Union also practises beneficence. It maintains two homes
for the aged, besides caring for the orphans and the poor through an
Orphan-father. The orphan children are placed in families, and, for the
poor, care is taken through a common fund. The mission to the heathen
in the Cameroons is also supported according to our strength. The Union
likewise publishes several writings, e. g. : a calendar in four languages,

222 THE BAPTIST WORLD ALLIANCE.
and has five different periodicals. Within fifteen years it has published
six different hymn-books for different purposes and in different forms.
In the year 1910 a printing press has been established of which the over
sight is exercised by a committee. Further, the Baptists have a school for
preachers which was founded in Buda-Pest in 1906 and has a four years '
prescribed course. This school also stands under the guidance ot a com
mittee. The cost of maintenance of the school is covered by the school
fund, the collection for this fund rests on the whole.
What are the needs in Hungary? We owe thanks to the Lord for
what has been reported, but at the same time we have obligations toward
this hopeful mission field.
There shows itself a great want in congregational life in consequence
of the rapid extension of the work, so that the inner growth cannot keep
step with the outer. The character of the work hitherto has been more
in evangelistic effort. The Hungarian is more adapted for evangelistic
work for which we hitherto had and still have men. Therewith, how
ever, can one attach little weight to soul-nourishment. The greater or
lesser communities so formed were left to themselves or entrusted to the
lead of an elder chosen out of their own circle who, however, for the most
part possessed a very small degree of cultivation. Until the year 1893
they had' only two theologically cultivated men, who moreover were of
German tongue. The number of members grew, the members grew also —
but how ? Awry ! In consequence of the scanty education, came division
and ructions, diversified opinions and defection. A melancholy example
of this is, that a community of sixty members from want of proper
guidance become completely dispersed. The greater part of the mem
bers have become Nazarenes, the other part has fallen back to the old
church. Among the present six thousand Roumanians there are no theologic
ally trained men (at present there are three Roumanian youths at the
preachers' school) and of those who are in some measure cultivated there
are only a few. In consequence of the lack of men to govern, one man is
compelled to care for from 5, 10, 15, 20, 25 to 50 stations. These work
themselves so fully out that they are invalid before the time, and,
become blind, deaf, and rheumatic. In consequence of the rapid exten
sion of the congregations (which everywhere carries with it the necessity
for chapel-building) the fund for the laborers' support must suffer. To
that must be added the great poverty of the members. This necessity
according to our opinion, can only be helped by the outside training of
the mission workers and a vigorous financial support from abroad. At
present we could already employ one hundred soul-carers if we had them
and the necessary means in addition. The Adventists and Methodists
take care to have a pastor for every one hundred souls — the Baptists in
Hungary have scarcely one for a thousand.
It would be desirable also so to construe the school for preachers that
missionaries for the Eastern countries could also here be prepared. The
language difficulties would probably occasion no hindrance, for there are
many Hungarians who speak one or other of the Eastern tongues, and
again it may be that one who is not a Magyar speaks Hungarian. It is
necessary in addition to make such preparation as that the teachers
shall be able to devote their whole time to the school. It would be ex
tremely needful to erect a school building, which the Hungarian mission
is not, at the time, in a position to effect. Further, it would be neces-

Thursday, June 22.] RECORD OF PROCEEDINGS. 223
sary to produce the literature in greater measure which hitherto on ac
count of the poverty of the people and the dearness of the press, even
with the best will, could not be done.
We herewith thankfully mention the support of the English and
American missionary committees wherewith they have considered a few
of our brethren, but a general support of the mission in Hungary would
be a necessity.

THE CHRISTIANIZING OF THE WORLD— ESPECIALLY THE
WORK AMONG THE SLAV RACES OF BOHEMIA AND
THE BORDERING COUNTRIES.
By NORBERT N. CAPEK, Brunn, Moravia.
In the very centre of Europe, that is, in Bohemia, Moravia, Upper Hun
gary, and Lower Austria live the Slav races, who are known by different
names, as Bohemians, Moravians, Slovaks and Czechs; but they are only
one nation with one tongue and one history. This nation deserves the at
tention of the whole Baptist world. It was the cradle of the Reforma
tion; here men and women were burnt at the stake, and martyrs shed
their blood during the whole of the Middle Ages. In 1315 in a single
month fourteen of our sisters and brethren were burnt for Christ's sake.
One hundred years afterwards the best son of our nation, John Huss, was
burnt in Constance. Further, 100 years after that, when your famous
forefathers left the shores of England in the "Mayflower," this nation
was led as a lamb to the slaughter to be sacrificed for the religious free
dom of Europe. The rest who remained alive were scattered in strange
lands. Out of three million souls only 800,000 were left, and the pope
exulted and ordered festivals because the most dangerous anti-Romish
nation was brought to ruin.
For 200 years the Roman vampire clutched in his claws his prey, the
Czechs, who had forced upon them a foreign language, political bondage
and his corrupt religion.
God Himself watched over this people. There are now about ten mil
lion Czechs well known as the most intelligent tribe of the great Slav
family. They are also the most advanced among the races of Austria
and Hungary. Fifty years ago no Czech school was allowed to exist ; to
day we have only 4.26 per cent illiterate people, whereas the Germans
have 6.85 per cent, and the Magyars 56.72 per cent. Fifty years ago we
had only one daily paper, to-day there are 1,100. The English traveler,
Francis H. E. Palmer says of the Czechs: "Hard working and intelligent,
they represent one of the most valuable factors in the development of
modern Austria; and the high position held by many of them in indus
try, in the university and in literature, art and music, proves conclu
sively that they are no unworthy descendants of the old Bohemian re
formers whose misfortune it was to have been born a few centuries in
advance of their time."
Another traveler, the American Sidney Whitman writes: "Whoever
knows what Bohemia was thirty years ago, and compares the racial con
ditions then with those of to-day, must wonder at changes that have

224 THE BAPTIST WORLD ALLIANCE.
taken place. The Czech has progressed in a measure that cannot fail to
strike impartial observers with wonder."
Everyone who is acquainted with the state of affairs, knows that the
Czechs have succeeded not only nationally, politically, economically and
in culture, but they are on the eve of a new religious awakening.
Officially 97 per cent of the Czechs are Roman Catholics, but it is true
that as a whole they never were good Catholics. But the number of men
increases, who leave the Catholic Church and stand by idle, not knowing
what to do. Lately they began to publish a paper named "Zora," in
English "Aurora," where we read: "We ex-Catholics seem to be com
ical. No wonder ! Imagine the position of a man like one of us. He dis
likes Catholicism and leaves it. But what shall he do afterwards, if he
is fond of spiritual things, and longs for religion? Where shall he take
refuge? In Austrian Protestantism? He does not know it, and what he
knows about it appears repulsive and dead to him. ' ' In another part we
read in the same paper: "Only the historic shell of the old Moravian
fraternity belongs to the past, but the kernel remains, which is to be in
the future the only program which the Czechs can entertain."
I was told the Baptists would not start a mission among the Czechs on
account of the Congregationalists who are working in Bohemia. I hope
it is not true. The Congregationalists with their inconsistency can never
win the hearts of the Czechs. A man who left the Roman Catholic Church
hates everything which savors of Rome. Therefore a church which ac
knowledges every kind of baptism and gives everybody the choice, is
supposed to be a storekeeper, so to say, in religion.
I once asked Dr. Masaryk, when he came to see me, if in his opinion
the Czechs in their new reformation would institute among themselves in
fant baptism. Dr. Masaryk is well known in America ; he lectured at the
University of Chicago and other American institutes. He is professor of
the University of Prague and one of the first authorities in Europe on
sociology. He is also a member of Parliament for Moravia, a most hon
ored leader of the Czechs and a propagator of a new reformation among
them. He said to me : "I doubt that infant baptism could be introduced
for it would destroy the principle of soul freedom which we must up
hold." I may add that the same man spoke at a memorable open-air meeting
the following words, which were reported by all Czech papers: "We are
no longer true Czechs, and cannot be such if we do not advance in the
direction of our reformation." Again he said: "An effort to acquire
new morality, higher and purer godliness, that is the object of our re
formation. ' '
From England and America we sometimes hear a voice saying that
Roman Catholicism is as good as any other Christian religion and that it
is not necessary to do mission work among the Catholics. Men speaking
so have never lived in a Roman Catholic land, and if they have, they
must be blind. The Romanists when living in a Protestant land care
fully hide their horns behind pretty rags of charity.
The Catholicism that we have become acquainted with is in no way a
true religion, but a political system by which men shall be ruled and
sucked of their property, for which religion is only a mask.
When elections take place, the altar, the confessional, heaven and hell,
the Madonna and all the saints are held over the heads of the people to
force them to vote in favor of the priests ' candidates. The corruption of

Thursday, June 22.] RECORD OF PROCEEDINGS. 225
priests is deeper than hell. Auricular confession is not only a clanger to
weak women and girls but even to children of both sexes. In Roman
Catholic countries every day crimes of priests come to light of which
people are ashamed to speak. Not only sexual crimes belong to this
chapter, which are countless indeed, but also ill treatment of little girls.
The following event took place lately in Nova Bela, not far from
Brno Brunn where I live. A priest, teaching religion, struck a little
girl on her head so violently that she died a few days afterwards of in
flammation of the brain.
Another girl of twelve came weeping to a priest to tell him that her
father had died. The priest instead of giving her comfort committed a
sexual crime. These are only two cases out of a thousand which I my
self, as an editor, was obliged to report. Such experiences occurring in
daily life turn people from religion, and, finding no compensation, they
become worse and more unhappy than the heathen in darkest Africa.
Romanism also degrades woman, calls her unclean, a lower being, and
a limb of the devil. In a leading Roman Catholic paper we read that the
darkest side of America is the fact that women are put everywhere on
the same level with men.
Romanism is an enemy of enlightenment and holds back every nation
in its progress. Compare Spain with England. Not even in the twen
tieth century are the Roman Catholic bishops ashamed of wishing to
bring back the time when they were strong enough to burn people at the
stake. In our land the Roman Catholic priests boast that if they should be
turned out by the Slavic and Roman races, the English and Americans
would be happy to welcome them. It would be more reasonable if you
did not wait so long but met them half-way now. The present pope him
self gave some advice on the subject, when saying where it could happen
best : ' ' Only in Austria, ' ' said he, ' ' can the death-blow be struck against
the Roman Catholic Church." Now, I wish to fix your attention upon
the fact that there is scarcely a nation, in which better conditions could
be found for a successful Baptist mission than the Czech nation in Aus
tria. The Czechs send 107 delegates to Parliament, but only 15 of them are
chosen as candidates of the Roman Catholic Church. And for these 15
the Czechs feel ashamed, as they are representatives of the darkest parts
of the country, where priests and brandy govern the poor Romish sheep.
Though the Czechs have 1,100 newspapers and reviews, only a few of
them are on the side of the Romish church and not a single paper which
serves the Romish church is able to support itself.
All our national institutions are anti-Roman Catholic, all our national
festivals are a protest against Rome, the names of all our heroes are a
war-cry against the Romish church.
Every defeat and scandal that attacks the Catholic Church in any for
eign country elicits a joyful response in our nation. We rejoiced with
Italy when it shook off the yoke of the pope ; we envied France its libera
tion from the monks; we felt ashamed when Portugal rose up against
Rome, because they were so much ahead of us; we look with jealousy
towards Spain, to see if it will not soon be rid of our mother-church-in-
law. It is a reproach to an educated Czech to follow a procession, and it is
considered treason against the national ideals to follow Romish priests
15

226 THE BAPTIST WORLD ALLIANCE.
in their political aspirations. Indeed, the best men of our nation look to
see from which side the light will come to dispel our darkness.
For this reason it is difficult for the Catholic Church to get students
enough in her seminaries. The archbishop of Moravia laments the want
of priests. In his great priest-seminary, where he wishes to have 100
students, he lately got only 37. One of these poor fellows asked me for
help. He was ready to do anything in order that he might be free. H<
says that all his colleagues are compelled to become priests by their
parents against their own will, except two, of whom he was not sure in
this respect. Also many of the priests who are in the service of the
church would leave her if they had another vocation.
In Moravia the conditions for successful missionary work are especi
ally good. Moravia, the first of all Slav countries, was converted to
Christianity. Also the chief forerunner of John Huss was a Moravian,
Milic of Kromeriz died 1374. Of him the famous historian Palacky said :
"He stirred the spirit of the people to its depths and first caused it to
rise in those waves which, at a later time, and with the co-operation of
new elements, grew to be the billow of a great storm. ' '
Moravia was the home and refuge of the old Baptists, called "Morav
ian Brethren," a part of whom as I have found had the baptism of be
lievers by immersion.
The "Moravian Church" of to-day is only a faint light of the old
glory, and it is worthy of notice that it has to-day in Moravia no mission
at all.
Not only the Congregationalists but also the Freethinkers of Bohemia
cannot get a footing in Moravia, whereas the Baptists succeed wher
ever they go. Many villages are asking for meetings but we have nobody
to send.
The Moravian teachers of elementary schools numbering 6,000, form an
organization which with one accord opposes the Romish church. Now
they have begun to publish the writings of Komensky Comenius, the last
preacher of the old Moravian Brethren.
The best known Moravian daily paper, "Pozor," wrote not long ago
(20-7-10): "The circumstance that the offering of the Hussites should
leave their spiritual affairs to be looked after by the Roman Catholic
Church is a cruel irony." The same paper said: "Little children
should not be baptized as they don't know the meaning of baptism." It
also advocates the renewing of man, the severance of Church and State
and other Baptist principles.
In the paper of the young Moravian people, "Mlada Morava," I read:
"A Czech with his eyes open cannot be a Roman Catholic, and the Czechs
can never give up their ideals of reformation."
It will perhaps not be out of place here to add that I myself am en
gaged as the chief editor of the most widely circulated Moravian weekly,
and that in the same undertaking four other members of our church are
employed. Though the proprietor is a Roman Catholic his papers are
pioneers of a Baptist movement.
The Baptists have the pioneership in Bohemia as well as in Moravia.
They started there the first free church mission, the most successful mis
sion, the only mission, which touches the heart of our nation and— as
far as I can see — the Czechs will either be Baptists or they will turn
atheists !
There are altogether two thousand five hundred Bohemian, Moravian

Thursday, June 22.] RECORD OF PROCEEDINGS. 227
and Slovak Baptists; seven hundred of them are in the United States,
four hundred in Russia, one thousand Slovak Baptists are in Hungary
and the remainder are in Moravia and Bohemia. In these two lands,
numbering together over seven millions of inhabitants, there are only
two Baptist ministers ! Not even one Baptist preacher to three millions
of people! Does not that appeal to you?
You may ask : What can we do for the Bohemians ? This is our peti
tion which we solemnly bring before the representatives of the great
Baptist Family: Help us to support at least one missionary to each mil
lion of the Bohemian people. Help us to build a Baptist church edifice
in the country of John Huss, in the city of Prague, the capital of Bo
hemia and help us to save from public sale the only mission house that
we have in Brunn, the capital of Moravia, the country of Comenius and
the cradle of the Moravian brethren and refuge of Anabaptists.
It is a modest petition that we bring before the Baptist world. The
disappointment of the small flock in Bohemia and Moravia, which sent
us with many prayers to this Congress, would be without description if
our cry would remain an empty sound.
We have in our country a tradition that every nation has a destina
tion and that the destination of the Bohemian nation is religious. But
what shape shall this religion take? It cannot be Romanism. This con
viction has become general. The whole nation is coming to a cross-road
and its leaders are looking for a credible religion. Our nation was once
in a similar position about five hundred years ago. Then messengers
went out to different countries to see if there were a better religion
somewhere which they could accept. Then the great Bohemian and Mo
ravian reformation came and the whole nation accepted the evangelical
faith. But, it was robbed of its treasures, it was crucified for its faith
and buried deep in a dark grave by the Jesuits. But lo! after three
hundred years it rises again, and again sends messengers to other na
tions. Last year eight men were in Berlin at the Congress for Free Christi
anity. I was with them. All our papers reported about the Congress.
This year the Baptists sent delegates and the Bohemian papers will
report it. We have five Baptist editors. More than that : I represent
here the very centre of the Bohemian-Moravian movement, which forms
an organization of sixty thousand members, all Roman Catholics. Prob
ably in the year 1915 these people will begin to leave the Roman Catho
lic Church in crowds. It would not be wise for me to say everything
what is going to happen. But I could give facts to every mission friend
that is interested which would convince him of the importance of this
movement and the great opportunity that Baptists have just now.
We must provide meetings and we must have missionaries at least one
for a million — then the year 1915 will be a blessing not only to our
nation, but to all the Baptists of the world and to the whole Slavonic
race. There are many misconceptions of the freedom in Austria. We have
freedom enough to bring to Jesus all the twenty-five million of Austri-
ans. Our laws are not so liberal as yours, indeed, but they have one
great advantage which a high Austrian Government official had shown to
me as he said: "Every Austrian law has a hole in it and if you like, you
can go through." This happened some years ago. Since that time we
have experienced that Austrian laws have not only holes, but wide gates

228 THE BAPTIST WORLD ALLIANCE.
in them, so wide that our whole nation could be converted and become a
Baptist nation and go with flying flags through these wide gates and the
Austrian Government would be obliged to say : ' ' Amen ! ' '
I hear showers of blessing rushing from afar and I ask, who will help
to prepare a river-bed for them? The Romish Church fears that the
Czechs will celebrate the fifth centenary of the day when Huss was burnt
at the stake by leaving the church in crowds. A great battle is being
fought in our country and many wounded will be found in the streets —
where are the Samaritans who will bring them to meetings and organize
for them missions and churches?
The best intentions of isolated persons are useless and a nation so
noble as the Czechs could perish in darkness if God did not awaken
strong and generous hearts among His children in other happier lands,
and if He did not urge upon them the necessity of sacred mission work.
As for me, if my blood could be changed into gold with which my fath
erland could be liberated from Rome for the kingdom of God, I should
be willing to give it drop by drop. I often thought it would be easier to
die for my beloved nation as my forefathers did than to live and see the
Roman tormentors treading the soil which is soaked with the blood of
martyrs. And only one thought makes my life worth living, the thought
of hope that the time is near, when the Czechs will stand up as a new peo
ple, free from Rome and free for JESUS CHRIST.
Chairman : Mr. Capek has given you the one thing to carry with you,
they want help; they have sent here for help and we are here to give it.
We are solemn in it; we are not going to laugh and cry and clap now,
we are going to help. That is what we are here for.
Hymn, "In the Cross of Christ I Glory."
Chairman: I am going to ask our brother, Mr. Byford, who has al
ready made himself so loved and respected and honored during his stay
here to speak to you. Mr. Byford is doing a marvelous work in Europe,
moving from place to place, stimulating, inspiring, helping, and direct
ing. God has wonderfully honored him. He will speak on:
THE NEW REFORMATION IN EUROPE.
Rev. C. T. Byford was greeted with applause and said : Dr. Meyer and
fellow-Baptists: Throughout the whole length and breadth of Europe,
from the far frozen North southward to the shores of the Castuan from
the Atlantic right across to Harbin on the frontier of Manchuria a new
spirit is abroad, a spirit of inquiry, a spirit of religious inquiry, and we
in our own day and generation are witnessing a change in the religious
map of Europe. Dr. Marshall said that we were content perhaps just to
paint the map of Europe pink and call it Christian. I am not going to
give the Baptist color for Europe, but it is being put on by men like Ca
pek and Novotny and Udvarnoki and Fetler, men who are standing in
lonely places bearing persecution and trial and suffering, men whose
names should be linked with Luther and Melanethon and Knox and Cal
vin. There are two features about this movement worthy of our notice
First, it is not confined to any one race or to any one people ; you cannot

Thursday, June 22.] RECORD OF PROCEEDINGS. 229
account for this movement by saying it is according to the emotional
temperament of the Czech or the Slav, because this new Reformation
is reaching men of diverse nationalities and varied ideals. Magyar and
Slovak and Czech and Ruthenian, Bulgar and Serv are all being brought
under the influence of this great and new religious spirit.
The second feature ; I am not going to glory in it and I dare not boast
in it, but it is Baptist through and through and through again. There
are other forces at work, Presbyterian and Methodist; it has been my
privilege to visit their mission stations in many parts of Europe, in
out-of-the-way parts of Europe, but the man who teaches baby baptism
has not very much of a chance throughout the whole of the Slavonic
and Czech peoples. The origin of the movement has already been touched
upon by Dr. Marshall. All save a very few thousand of the Baptists in
Europe can trace their spiritual ancestry back to that magnificent trio
of apostolic laborers, Oncken, Lehmann, and Koebner, names honored
throughout the length and breadth of Europe.
But apart from the labors of these three men it has been my great
privilege to visit,— I might almost use the word discover, — churches
down in southeastern Europe, Baptist churches, founded by men who had
got hold of a New Testament and began to read it, and like all men who
read the New Testament without prejudice they founded Baptist
churches. Why, I know a church where the people waited seventeen
years for some one to baptize them. They sent a letter over to Rou
mania and addressed it, ' ' To the church of strange practices ' ' ; they did
not know the use of the word Baptist to define a church ; and at last they
were driven to the extremity of putting an advertisement in the daily
papers published in Sophia that if anyone in the wide-world believed in
the baptism of believers and the preaching of the gospel by believers,
would they eome to the help of the brethren in Kazanlek, and baptize
them upon profession of faith in Jesus Christ.
And then this Baptist movement has been spread by a policy deter
mined by high civil and political authorities to stamp it out. The Czar, —
I do not speak of him as a man, because I know you Russian Baptists
are loyal to the core and honor your Czar, I speak of the system — the
Czar tried to stamp out the Baptists in Khershon in the Caucasus, and if
I may read you the Acts of the Apostles according to a twentieth cen
tury version it will read after this fashion, "Now they which were scat
tered abroad from the persecution which arose under Alexander III.,
Czar of all the Russias, went as far as Siberia and Trans-Caucasia, Kur-
destan and Moldavia, Roumania and Bulgaria, preaching the word of
the Lord, and the hand of the Lord was with them and a great number
believed and turned unto the Lord." They tried to stamp out the Bap
tists in Khershon, and they put twenty thousand Baptists in Siberia as
a result of that. They tried to stamp out the Baptists in Khershon, and
we have Baptists in Roumania and Bulgaria as a result. Klundt founded
a church in Lompalanka, and is still the pastor. The church in Roust-
chuk was founded by a Russian exile and still has as it pastor a Rus-

230 THE BAPTIST WORLD ALLIANCE.
sian exile. The church at Sophia was founded by a Russian exile. Here
are Kostromin and Pavloff, Baptist men exiled from Russia, who have
preached the gospel to their people in Roumania. They were exiled to a
strange land and they took upon themselves the stamp of a foreign
friendship in a foreign land, they learned to love the music of strange
tongues, and in those strange tongues proclaimed the gospel of the grace
of God in Jesus Christ to the winning of souls, to the founding of
churches, to the building up of the Kingdom of God.
You ask the secret of the success of this work. First, these people be
lieve in prayer; I wish I could get you to their prayer-meetings. Sec
ondly, these people are devoted to the word of God, the word of the Lord
is precious unto them. I have seen them take their Bibles from their
pockets at mid-day and read their portion ; I have seen them in their
hills reading the word. Thirdly, they are sensitive to the direction of the
Holy Spirit; the spirit of the Lord leads, guides, and directs them. And
the fourth feature is that they obey the commands plainly given in the
New Testament. "Go ye and preach the gospel to every creature, ' ' does
not mean to them a dignified valedictory; it is interpreted literally.
Six years ago I was down in the Crimea and met Igoff. He had been
in prison for six months for preaching the gospel. He was brought be
fore the governor who said, "Sign this paper and you go free: 'I, Peter
Igoff, upon receiving my liberty will promise never to preach the her
etical Baptist doctrines again.' " "I will not sign it," he said. "You
are not asked to give up the faith; you are simply asked not to preach
it." "I cannot sign it; Jesus Christ said, 'Go ye and preach.' " "If
you don't sign this paper you go back to prison." He took the paper
and tore it up. "I would rather rot in prison," said he, "than obey the
Czar. ' ' (Applause. )
Chairman: That is the sort of man that is going about Europe stir
ring them up and inspiring them. I am proud of Brother Byford ; I wish
I could talk the languages he does. Now we have with us one of our
heroes, one of our great heroes — "See the conquering hero comes" —
conquering because he has suffered, conquering by love, conquering
through blood and tears, our dear Brother Vasilia Pavloff, of Odessa.
Rev. V. Pavloff was received enthusiastically.

THE CHRISTIANIZING OF THE WORLD— RUSSIA.
By Rev. V. PAVLOFF.
I have to tell about Christianity of Russia though I have only ten
minutes at my disposal — a time very short to give insight into the great
work carried on by the Russian Baptists in the space of forty years.
Therefore, I shall limit myself with representing to this large gathering
only my share of labor in distributing of gospel among the Russians, since
the Lord bestowed upon me the privilege to be among the first heralds of
truth in our vast empire.

Thursday, June 22.] RECORD OF PROCEEDINGS. 231
My home is the city of Tifiis, the residence of Transcaucasia. My pa
rents belonged to Molokani, a sect akin to the Quakers. Into Tiflis the
Baptist laith was brought by a German artisan, Martin Kalueit, who bap
tized the first Russian convert, a merchant, Nikita Voronin; the last
gathered a small congregation of believers that consisted of seven or eight
souls in 1870. In the same year I was converted through the grace oi
God and joined with this church. I was sixteen years old. Immediately
after my conversion I began to witness about Christ and had joy to see
the first fruit of my labor in conversion of a couple. After a short time
the elder brethren caused me to preach in meetings.
In 1875 I went to Hamburg in order to get more knowledge of the Word
of God and Baptist church policy, where I remained about a year. At
that time there was only a missionary school with a six months course,,
but arriving at Hamburg I found there no more school in that year, be
cause of the split between the churches of Hamburg and Altoona. It was
my privilege to make the acquaintance of the founder of the German Bap
tist churches, late Rev. J. G. Oncken, who took part in me and instructed
a preacher, P. Willrath, to give me lessons in German and theology. In
1876 I was ordained by J. G. Oncken as a missionary and returned home
to Tiflis.
On my arrival home I found the church increased in numbers, it having
40 members, among whom my parents too, who joined with the church in
my absence. At this time we enjoyed yet of the religious liberty and I
preached gospel to hundreds of souls that frequented our congregations.
In the autumn of the same year I made a long journey with Br. S. Ro-
dionaff together, in mountains of Transcaucasia as far as the Mount of
Ararat and Caspian Sea, baptizing believers and laying foundation of
many churches among the Molokani. In 1880 I was even recognized by
the Government as Baptist pastor. This freedom we enjoyed until 1887.
In this period I undertook many prolonged missionary journeys to dis
tant governments as Samara, Don, Tourida Mohilev and other places
where I also preached the glad tidings and baptized many persons who
built a nucleus for the future churches. In 1884 the known Colonel
Pushkoff convened us to a congress in St. Petersburg that aimed to unite
all believers in Russia at which among others were present Dr. Baedecker
and Lord Ratcliff, but the partakers of this congress among whom I
was too, were arrested and sent 'out from the city home and a little later
the initiators of this congress, Colonel Pushkoff and Count Korf, were
also sent abroad.
In 1887 Pobeodonoszeff took a set of cruel steps to stop the Baptist
movement and inaugurated an era of cruel persecutions. In Transcau
casia we were first victims of his cruel regime, namely, I, Brother N.
Voronin and an Armenian pastor, A. Amirchanianz, who were sen
tenced without trial to four years of banishment to Orenburg for the
propagation of the stundism. In March I and Amirchanainz one da''
suddenly were seized and east into prison (Brother Voronin was not at
home), where we spent ten days with common criminals, and in conse
quence of intercession of our friends we were permitted to take with us
our families and go into exile for a term of four years in attendance of a
policeman on our expenses.
Returning home from this exile in 1891 I had been asked by the police
to give pledge not to preach the gospel more or as they said "to make no
sectarian propagandism, ' ' which I decidedly refused to do for conscience '

232 THE BAPTIST WORLD ALLIANCE.
sake. After a short time I was again arrested and cast into prison with
out permission even for my wife to see me. I was soon per etape without
taking leave from my family and brethren. My way went from one
prison to another about forty days long; when were going we were
chained in couples on the left hands, but in prison our chains were taken
away. I was to pass eight prisons till I arrived at the place of my exile,
where I was put under the oversight of the police, not having right to
leave the city without permission. My correspondence was also under
the censure of the police.
I was sent alone and my family came to me later, but I had not long,
time to live together with them. In July, 1892, the Asiatic cholera raged
dreadfully in the city and bereaved me in a week of my dear wife and
four children and one child, a girl of twelve years old, a week before was
drowned during bathing in Ural, so that I in a fortnight lost all my fam
ily, save one child, a son of nine years old, who lives now. This blow
was the hardest of all.
As the soil was tilled in my first exile therefore I could have more suc
cess in second exile : when I arrived at Orenburg, I baptized at once four
teen souls, and during another four years of my remaining in this city
there were converted and baptized through me and my co-workers especi
ally in villages about one hundred and fifty souls, from which I organ
ized three churches and ordained the three presbyters at taking leave of
them and the city. I was challenged to public disputation with Orthodor
Missionary M. Golovkin on religious subjects in the seminary and ortho
dox churches, so that on these disputations with me were present priests,
seminary pupils and other people, oftentimes three hundred persons, so
that these disputations roused a spirit of searching in religious questions.
At the end of my second exile I received a call from the Russo-German
church in Tultsha (Tulcea) in Roumania to be their pastor and I ac
cepted this call and went to Roumania, because the persecution in Russia
was yet in full vigor. I spent there about six years, visiting sometimes
also Bulgaria. My work there was blessed through converting of sixty
souls. I had opportunity to show hospitality and help to many perse
cuted brethren that passed over the frontier.
When the persecution in Russia a little abated the church at Tiflis in
vited me again to return home and I followed this call and came back
to Russia in 1901. *
About six years worked I in Tiflis, where I found the church divided,
but after much labor I had joy to see them united in one body.
In 1907 was founded a mission society over which I presided three
years, but as the hoped freedom was not realized and we could not get
legal permission to its existence, so we were compelled to abandon this
name. _ This society engaged every year from twenty to twenty-six mis
sionaries who preached gospel and spent for this purpose more than
$4,000. We availed ourselves also of the granted liberty and arranged
large public evangelization meetings in theaters, auditoriums, tea-houses
and other public houses in several large cities. Our last congress in St.
Petersburg promoted our cause and made it known in large circles.
Brother W. Fetler 's work in the city of St. Petersburg is a great ad
vance in our movement because till recent time in the residence of Czar
was no native Russian church, though there was a German one ; now this
gulf is filled and we wish a God speed to Brother Fetler 's work and re
commend heartily to help him in completing of the prayer houses that he

Thursday, June 22.] RECORD OF PROCEEDINGS. 233
is building now for in lack of a proper place of worship for large congre
gations the work cannot advance.
At present time I am working in Odessa, a large, beautiful city in
South Russia with half a million of inhabitants, where I came in 1907.
I preach in a large hired prayer-hall that seats seven hundred and sixty
persons. Our gatherings are always crowded, especially Sunday even
ings. During my activity here in space of three years were added to the
church one hundred and eighty-five souls through the baptism. The last
year rose many stations in the vicinity of Odessa as in Nicalaeff, Tiras-
pole, Bendery and Kishenev. Among the converted there are two nurses
who formerly served in a hospital but were discharged for their witness
about Christ. They are now working as deaconesses on their own will and
have access to noble families. We have here three Russian, one Ger
man and one Jewish-Christian congregations of the baptized Christians.
I am also editor of the weekly Christian magazine ' ' The Baptist, ' ' that
is the official organ of our denomination. I could not discharge all my
duties if I had not an excellent assistant in the person of a young man,
Brother M. Timoshenks. I labor on the edition of this paper without
capital and wages and it is very difficult to carry on this work that gives
till now deficit.
Concerning the religious liberty, I have to say that it is yet very lim
ited, though we are in better condition than before the revolution. We
can now print our own literature and permitted services are not dis
solved. But the Minister of Interiors defends very carefully the estab
lished church and enacts circulars that do very considerably limit our
rights. Recently he published regulations that forbid the services in the
open air and all processions, save funerals, that means oui baptisms ;
further the Sunday-schools and young men's associations are forbidden
without special permission; the last can be permitted on the condition
that no orthodox youth shall take part in the gatherings of our youth,
neither the children of our believing parents when they are registered as
orthodox and are above fourteen years old.
In many places our members are beaten and their gatherings are dis
solved by mob, as for instance, in Siberia a mob entered the house of one
brother where was a prayer-meeting, dissolved it by gun-firing and tried
to kill him. Another occasion occurred in Batalpashinsk, the Province
of Kuban, where the mob prevented the burial of the Baptist preacher,
Yourtshenka, who died soon after the attack on him by a mob, while he
was preaching in the meeting. The brethren were compelled to carry off
his corpse ten miles away in order to bury it. It was buried on the
estate of our Brother V. Mamontoff.
I will close my account with representing before this congress our most
urgent needs, which are as follows : (1) We must have a college for ed
ucation of our preachers, but under the present conditions it is not pos
sible to establish it in our country.
(2) Our second need is: We want prayer-houses and have no means
to erect them, therefore shall be raised a fund for this purpose.
(3) We must have a publication society for creating and distributing
of our denominational literature. We have already a publication com
mittee and I am the secretary of it, but we have still no means and we
begin to raise money for this purpose.
Shall I say in conclusion, that our country is an immense missionary

234 THE BAPTIST WORLD ALLIANCE.
field consisting of all men from the nominal Christians to the Buddhists,
Mohammedans, and heathens?
We look at our trans-Atlantic and English brethren for help in our
warfare for Christ's cause. We cry as once did the Macedonian in
Paul 's vision : ' ' Come over and help us ! "
Chairman: Now we are going to have an introduction of the Russian
exiles by our friend who has been too silent all this time — I am so glad
I am going to unlock his voice for you — Mr. Shakespeare.
Rev. J. H. Shakespeare was received with three cheers and the Chau
tauqua salute and said: Mr. President and dear friends, our remark
able gathering this morning is partly a result of the new Russian lib
erty, not complete but yet a beginning, which was given in 1905. It is
inevitable that we should look back upon the bitter persecution of the
Baptists like a nightmare horror and an evil dream, but I do not intend
this morning to say one word which could wound the feelings of any pa
triotic Russian. As an Englishman I rejoice in the better understand
ing and the more cordial feeling which now exist between England and
Russia. But it is my privilege — a task long-waited-for and long-desired
— to present to this assembly the delegates, and especially the exiles from
the east of Europe. At this family reunion there gather the brethren
and sisters from many lands ; sitting down at this table are the rich and
the poor, the wise and the unlearned, the young and the old. Some of
the children who went out from the old home to far-distant colonies
have become very prosperous; others eome from the mission fields of In
dia and China ; here is our big American brother smiling upon us all. All
are welcome but surely the one to whom we turn most tenderly is this
child of many prayers, this child of faith, this little one with the mys
tical look of suffering in his eye and who we feared might not be here
at all. We are welcoming the Baptist suffering church, it is the breath
of the hills and the sea sweeping over the Congress.
We had thought perhaps that the days of heroism had gone by, that
men do not believe so much or so passionately as when Luther stood be
fore the Diet of Worms, or the fires were lit at Smithfield; but lo, these
days have come back again. We read that at the assembly of Nicaea by
far the larger part of the assembly "Had lived through the last and the
worst of the persecution, and they came like a regiment out of some
frightful siege or battle, decimated or mutilated by the tortures or the
hardships they had undergone. ' ' The younger delegates looked with pe
culiar awe and reverence on those who had lost an eye, or whose backs
bore the marks of cruel scourgings, or who had been hamstrung to pre
vent them escaping from the mines. This is our Nicaea and we praise
God that he has brought to encourage our faith men and women who
have clung desperately to the banner of liberty and would not let it go
and who now look with dimmed eyes for the first time upon the Baptist
brotherhood in this land of freedom.
I need not recount the story of how we got them here. It would read

Thursday, June 22.] RECORD OF PROCEEDINGS. 23?
like a romance. First of all it was made possible by your generosity of
a year ago. Most of them are very poor and could not have come unless
you had paid their passage. All over Europe the message of your broth
erly kindness has carried profound encouragement. A German pastor
in a recent letter has expressed the common feeling. "It is no small
thing," he wrote, "to receive so much money, but it is also not a small
thing not to accept it. This also must be experienced. The words of
our Lord Jesus remain true: 'It is more blessed to give than to receive.'
But I knelt down before my Lord and thanked him heartily for this pres
ent and asked him for more faithfulness and devotion for him and his
service." Yet very soon in the work of God we discover that money is
not everything. Difficulties began to accumulate. It seemed impossible
to get tho Russian brethren out of the country. After your generosity
I felt that they must come or I must stay away.
The apostolic Fetler was charged with preaching in Moscow two years
ago. Through prayer, bail was granted for $2,750.00. In the name of
the Alliance I at once sent the money and received a telegram next day
to the effect, "Across the frontier." Two hours later a second charge
was issued against him but it was too late. The heroic Pavloff, of Odes
sa, wrote to me on the eve of the Congress that he was summoned to an
swer a charge before a Judge but he added, "I think that the Lord in
tends me to be at Philadelphia." The next day came the telegram to
the effect, "Across the frontier," from which it is clear that the Lord
helps those that help themselves.
I need not pursue the story of how at last in desperation I sent Mr.
Byford to fetch the others and of how he did not change his clothing
for seven days or nights, or of how he lived for more than a week upon
black bread. You will find it all in the Acts of the Apostles — some on
boards and some on broken pieces of the ship they all got safely to Phil
adelphia. They come from the southeast of Europe, some of them from
Austria like Novotny and Capek, and from Hungary like Udvarnoki.
They come from those interesting and inflammable countries. But most
of them come from Russia, that great and wonderful country with its
strange and mighty contrasts. In its eighty million peasants who can
not read or write, it is the 'thirteenth century, a century in which we
are told that ritual was never so complete and gorgeous, and the condi
tion of the people never so miserable. In its ecclesiastical system it is in
the sixteenth century and the age of Wycliffe and Laud. In its Czar
and statesmen it is in the nineteenth century. This land of mystery,
linked with the West by political alliances and to the East by origin and
blood, with one of the most enlightened and most devout monarchs of
the world upon its throne, with intending prelates who are trying to put
back the clock of the world, with its mingling of barbaric splendor and
advanced civilization like its own great rulers in the past, Peter and
Catharine, this mighty empire taking as its symbol the Russian bear with
vast and slow moving strength, which has produced a modern prophet
and world thinker, this holy Russia capable of such sacrifice, such hero-

236 THE BAPTIST WORLD ALLIANCE.
ism and endurance, with mystical and fatalistic outlook upon the uni
verse — what may it not become?
You children of Russia, who have done and suffered so much, we hail
you. You carry in your breasts the love and the hope of your father
land. How we look forward to the day when your, names shall be re
membered as we to-day remember the name of Bunyan and Cromwell
and Roger Williams. We hail you. "Peace be within your walls and
prosperity within your palaces. For my brethren and companions' sake
I say, Peace be to you." For the sake of the hosts of the Lord our God
we wish you good.
Mazzini, the emancipator of Italy said: "If anyone shows me a good
man I say, How many souls has he saved ? And if anyone shows me a re
ligious nation, I ask, "What has it done to bring others to its faith?"
I present to this assembly this morning the men who like the apostle
have been in prisons oft, they have in these last days been a spectacle
to angels and to men, they have suffered the loss of all things, — some of
them have been in the inner prisons and yet have sung praises to God,
they have marched in convict gangs to Siberia, they have left wife and
children behind on their Via Dolorosa.
How many have they saved ? I cannot tell you. One has baptized
more than a thousand Cossacks in far Astrakhan, another preached in
chains to his fellow-convicts, another ministers to more than eight thou
sand Baptists in Siberia. The end is not yet. The price has yet to be
paid. Only by suffering can Russia find salvation. The progress of the
world is always over the mangled frames and bleeding bodies of the mar
tyrs and the heroes. Freedom, liberty of conscience, the faith of Christ,
these must be won by tears and blood. But when Russia becomes the
most Baptist country of the world, outside America, it will mark a turn
ing point in the history of Europe.
We to-day through this great Alliance say with profound respect to
His Majesty the Czar of all the Russias, "Don't fear the Baptists; in
every country in the world they are the most loyal subjects." Our
president, Dr. Clifford, has somewhere at the back of his brain a repub
lican theory but I have noticed through his career a strange and senti
mental attachment and reverence to the throne. We say to the states
men and rulers of Europe: "Don't be afraid of the Baptists; if you
want a sober, temperate, industrious people here they are." We say to
the prelates and to the priests of Russia: "Don't be afraid of the Bap
tists; we know them better than anybody and we know they are the best
people there are; we are the only people that have kept true to immer
sion like you have from the days of the apostles, and their faith and
courage and zeal will quicken and stimulate the faith and the zeal of
your flag. ' ' Ye fearful saints, fresh courage take,
The clouds ye so much dread
Are big with mercy and will break
In blessings on your head. (Applause.)

IdH<
au_iUlQZ<

DCCu. o
a.Do
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Thursday, June 22.] RECORD OF PROCEEDINGS. 237
At this point the Russian delegates were introduced individually by
Mr. Shakespeare, each one coming to the platform and shaking hands
with the president, Dr. Clifford, and with Mr. Meyer. Below appear the
names of those presented, together with the information given by Mr.
Shakespeare. William Fetler. He is our leader and worker in St. Petersburg, and
upon him more than upon any other man in that part of Russia the fu
ture of the Baptists depends. He is building a church in St. Petersburg
which has upon it a debt of forty-five thousand dollars, and we want
you pastors and deacons to give him the opportunity of pleading his
cause in your churches before he leaves America.
Norbert F. Capek, of Brunn, Moravia.
Joseph Novotny, of Prague, Bohemia.
We want you to do the same for Capek and Novotny; you have heard
something of the story this morning and we want you to open the
churches for them and for their appeal. Without you and without the
Alliance they have not a friend in the world.
Rev. Peter Doycheff and Mrs. Doycheff, of Tchirpan, Bulgaria. These
friends are working in Bulgaria and they have been stoned and beaten
more times than we can tell you.
Simon Stepanoff. For ten years after his conversion he was hunted
from place to place. He has been many times in prison. He has baptized
more than a thousand Cossacks in Astrakhan. He has had five years in
Siberia and the police threaten to send him to Siberia again if he does
not stop preaching.
Madam Yasnovsky, of St. Petersburg. The daughter of a Russian
baron; brought up in a wealthy home, converted under Lord Radstock,
she works in Russian society for the prevention of the white slave traf
fic. She is now treasurer of Mr. Fetler 's work in St. Petersburg. She
has given up everything for Christ and the Baptists.
Rev. Vasilia Pavloff and Mrs. Pavloff, of Odessa.
J. Rotrmayer, of Hungary. One of the first Baptists baptized in Hun
gary and a pioneer Baptist in Roumania and Bulgaria; has suffered
scourgings and stripes.
Jacob Vince. For six years minister of the church in Samaria. Spent
last November in prison. Baptized more than fifty during his prison
pastorate. Five weeks ago he was fined 300 roubles ($150), or three
months ' imprisonment for baptizing eight people. On his return he must
pay the fine or go to prison.
Paul Datsko. His mother has been in prison for her faith and he
has spent three months in jail for preaching in Kharkoff. He has bap
tized believers in the forest at midnight.
Balicxhin. He was in prison for a term for preaching. Since then
he has been free from persecution and has baptized more than fifteen
hundred converts, generally in the dead of night.
Zanoviy Pavlienko. Converted nine years ago and baptized shortly
afterwards; has been cut off from his family; four times he has been

238 THE BAPTIST WORLD ALLIANCE.
called before the magistrates for preaching. On his return to Russia he
will be stationed at Nieholaieff, with a church of one hundred and
twenty members.
Evan Savelieff. Born in 1858; belonged to the Molokans. In 1894
he was exiled for five years and the year after his release, in 1900, he
was exiled again till 1904. Has been in prison many times and on his
return is going to be tried again. Since 1904 he has been the pastor of
the church in Vladikasvas.
Andreas Erstratenko. He began as a Greek Orthodox, a terrible
persecutor of the Baptists and a blind partisan in the State Church. He
was converted under Ivanoff in 1890. He has spent two years in prison
and has been beaten and scourged often. He is a pioneer Baptist in
Siberia where he has baptized more than two thousand, often cutting a
hole in the ice to do it. Has been fined from twenty to forty roubles
weekly until he was absolutely penniless. He has six thousand church
members in his pastoral district.
Varsilia Ivanoff. Born in the Baku Caucasus in 1848 ; converted and
baptized in 1870; has been twice in exile, chained to robbers in the
criminal gang; has been thirty-one times in prison and had to work on
the tread-mill ; has baptized more than eighty-six people at one time ; has
baptized more than one thousand five hundred people.
Leoochkin. Was sent into exile in 1891 by the Minister of Order
without trial. Eight years in exile. Has been under police supervision
since his return ; has to stand trial when he gets back again.
Feodor Kostromin. He is a Cossack. He fought against the Turks
in the Crimean War. He was banished to Trans-Caucasia and put in
chains. Was sixteen years in exile. Is sixty-five years of age. Has been
beaten and scourged for adherence to his faith. Spent nine years in
prison without seeing his wife or children; his property was confiscated
and his family scattered, and for nine years he did not know where they
were. Every morning he was brought before the Chief of Police. At
last when his life was despaired of, he was released and he went to Rou
mania and afterwards to Bulgaria. During his first imprisonment more
than fifty criminals Were converted through him. Has been in prison
most of his working life. Has baptized more than a thousand converts.
Rev. Mr. Golayeff, president of the Russian Baptist Union, and one
of the great leaders.
Mr. Stepanoff, secretary of the Russian National Union.
Mr. Podin, who is permitted for some inscrutable reason to go about
the Russian Empire preaching in the prisons. Is preaching to tens of
thousands of Russian prisoners.
Mr. Skorodaroff.
Mr. Obolaivitch.
Mr. Rudienko.
Mr. Homiac.
Mr. Kuchnireff.

REV. NEWTON H. MARSHALL.

REV. A. J. VINING.

Thursday, June 22.] RECORD OF PROCEEDINGS. 239
The delegates showed the greatest enthusiasm as the above were sev
erally introduced.
Hymn, "Am I a Soldier of the Cross?"
Chairman : Our dear brother is going to speak to you, to whom all of
us owes so much, a brother who has made himself dear to you already,
Vining, of Ontario.

A BAPTIST TRAINING SCHOOL FOR EUROPE.
By Rev. A. J. VINING.
Mr. President, Fathers and Brethren :
What a great day! What a great hour! Perhaps never before have
so many followers of Jesus Christ gazed at one time into the faces of
such a great company of Christians, who for their faith have suffered
"trial of cruel mockings and scourgings, yea moreover of bonds and im
prisonment. ' '
The hot fires of righteous indignation have dried our moistened eyes
as we have looked with admiration and affection upon the bent forms
and weather-beaten faces of these men who have grown prematurely old
in an unequal combat for their religious rights. We have seen them on
the eve of their departure for a land of loneliness and sorrow, kneeling,
for the last time, in worship with their loved ones. We have seen their
agony of soul as heartless despots have broken the embrace in which they
were held by loving hands. We have seen them compelled to leave the
sunshine of their homes for the darkness of some far-away, vermin-in
fested, Siberian dungeon. We have seen them scourged along the path
way with criminals, and finally consigned
' ' To fetters, and the damp vault 's dayless gloom. ' '
We have followed these men, insulted, goaded, buffeted, flogged, bleed
ing, moaning, along the storm-swept pathway to that prison-hell a thou
sand miles from home !
Over the plains of Siberia, over the steppes of Russia, over the waves
of the Atlantic, we have heard the soothing notes of the song Hope sang
to them of a better day. We have seen Faith holding before them in one
hand a picture of the One who fought in the darkness of Gethsemane;
and with the other hand holding out to them the sword of the Lord. We
have seen them in their awful combat with the dragon of Despair. We
have seen their glorious triumph! We have seen the storm-cloud lift,
and on the mountain-peaks that mighty company of the angels of Je
hovah who fought, unseen, against the enemies of the chosen of the
Lord. 0 day of victory, all hail ! all hail !
What a conflict has been waging in the heart of every freeman here
to-day ! How we have hated the chains with whicft our beloved hero-
brothers were bound ! How we have hated that knout with which their
scars were made! And yet, every lover of righteousness here this hour,
would be glad to kiss the chains that held these* men in bondage. The
very lash that left long, deep, gory, ridges in their quivering flesh, we

240 THE BAPTIST WORLD ALLIANCE.
could press to our lips, because the knout and the chains link members
of this Congress with those Christian worthies who suffered and died like
heroes, in the days of Nero and Diocletian. As we look into these strong
faces we almost envy our brethren who have been counted worthy to
bear in their bodies the marks of the Lord Jesus. Sir, we stand to-day
in the presence of men who can, with an understanding sympathy, clasp
hands across the centuries, with that apostle who could say, "five times
received I forty stripes, save one. Thrice was I beaten with rods, once
was I stoned."
It seems to me that the angels who comforted these men in their lone
liness when weary, winding leagues stretched between them and home
and loved ones, — the angels who solaced them with suffering from cold
and hunger and buffetings, have gathered with us here to-day. The an
gels who heard their cries, and the wailings of their wives . and children
are listening to the hallelujahs of our hearts this hour. Strike all your
harps of gold, ye invisible host of the most High God, for these who have
come up through Russian tribulation, have won for the cause of right
eousness, the sympathy and love and co-operation of millions who know
the full meaning of liberty. Chant, ye messengers of the God of Jacob ;
chant, chant your sublimest songs of victory, for the faithful of the
Lord have come to their hour of triumph !
When the old warrior returns from the field of battle, he is received
by his fellow-countrymen with flying banners and blare of trumpets and
loud huzzas. Sometimes these high honors are given to unworthy men
who have fought for an unworthy cause. But to-day we honor worthy
men, each of whom has shed red, manly blood which in God's sight out
weighs all the waves of the ocean ! We honor ourselves as we recall the
deeds of men who have achieved victory for a King whose banner we
gladly hang high above all other banners. They have fought for soul-
liberty, a principle for which Baptists have contended ever since the first
religious tyrant fettered the souls of men, down to the efforts of the last
ecclesiastical dictator, who, by his encyclical, attempts to bind thinking
men in mediaeval darkness.
Few of us are able to understand the language of their lips. But we
know the language of their hearts and the language of their sears. These
speak to us to-day in words more eloquent than those which poet ever
sung or with which orator ever charmed his hearers! They speak to us
of multitudes who are praying, struggling, climbing, up the rocky
misty way to the sunlit heights, where bloom the flowers of righteous
ness and peace and joy; and from which the fountain of Christian free
dom pours in a living stream. They speak to us of millions who call
loudly for men to guide them to the mountain-peak of Truth. They
plead, — these patient veterans of Jesus Christ, — for millions who wait
for the coming of the trained evangelist, and the pastor who is "apt to
teach. ' ' Must these men call in vain ? Shall we not gladly answer their
appeal? There is one way in which their pleadings may be answered, —
a way in which every man here may make himself heard. Establish a
great cosmopolitan Theological Seminary in the heart of Europe ! Make
it possible for the young Baptist men of the different countries of Eu
rope to receive training that will qualify them to take the continent for
Him who is worthy "to receive glory and honor and power." Give the
peoples, whose representatives these men are, a training school, in which
young Baptist ministers may receive help that will fit them for leader-

Thursday, June 22.] RECORD OF PROCEEDINGS. 241
ship, and in this hall are hundreds who will live to see Europe a great
Protestant, Christian Continent, and Russia the mightiest Baptist strong
hold on earth.
These scarred and battered old men plead with us to-day. But there
are millions far away, whose faces we shall never see, who also plead.
They plead and wait and listen for the tramp, tramp, tramp of a great
army of evangelists and pastors, thoroughly equipped in head and heart
to make Christ known to all the peoples of Europe, from the latest re
public on the West, to the borders of Siberia on the East ; and from the
shores of the Mediterranean northward to the last settler in Europe.
Without an educational institution, they must wait and listen in vain.
We know what the seminary has done for our beloved denomination in
Germany and in Sweden. We know what the college and the seminary
have done for our work in Great Britain and in North America. These
are, perhaps, our most valuable denominational assets. Is it enough, I
ask, that Great Britain and North America and Germany and Sweden
shall continue to send out trained preachers into their respective con
stituencies ? Shall we refuse help to these other countries which plead now
so loudly for well-equipped pastors and evangelists? Shall no provision
be made for Russia, with a population equal to the combined populations
of England, Ireland, Scotland, Wales, Norway, Sweden, Denmark, the
United States of America and Canada? What an educated, consecrated,
ministry has done for America and Great Britain, for Sweden and Ger
many, an educated, consecrated ministry can do for every country in
Europe. Then, for the sake of those who have been beaten and buffeted ;
for the sake of those who wait in lonely exile in the frozen North, let us
take united action. ' And for the sake of Him who, when He remembered
the needs of men cried out "we must work the works of Him who sent
me while it is day, for the night cometh wherein no man can work, ' ' let us
ACT TO-DAY I Let these men sleep to-night, with their poor, tired, ach
ing heads resting on downy, gold-embroidered pillows of Baptist pledges !
Let these veterans from the dungeons of the Caucasus fall asleep to-night
solaced by the thought of a great company of angels bearing home the
good news to our martyred brethren before the throne. Men of the
North, men of the South, men of the East and men of the West, kindle
a fire of hope on every mountain-peak in Europe to-day ! Send the good
news to millions of waiting, watching, people, that we have this day
decided to establish without delay, a training school for the Baptises of
Europe. For this very thing Justice pleads. For this very thing all Heaven
, waits!
"By all for which the martyrs bore their agony and shame,
By all the burning words of truth with which the prophets came;
By the future which awaits us ; By all the hopes which cast
Their faint and trembling beams across the blackness of the past;
And by the blessed thought of Him who for earth 's sorrows died
O my people! 0 my brothers! let us choose the righteous side!"
As the descendants of those brave men who purchased religious liberty
by their blood; as the heirs of a glorious inheritance, let us act — here—
NOW I
"This is your hour — creep upon it!
16

242 THE BAPTIST WORLD ALLIANCE.
Summon your power, leap upon it !
Grasp it, clasp it, hold it tight!
Strike it, spike it with full might!
If you take too long to ponder,
Opportunity may wander."
*****
"Hesitation is a mire — ¦
Climb out, climb up, climb on higher!"
*****
"Do your best and do it now."
"Bo your best and do it now I"
Now,- — now, — NOW! That word is not tbe word of man. It is the
command of Jehovah, — God, — God, — God !
Chairman: That looks as though you and I meant busines*-. Our
mind, our heart, our whole nature is on fire, and I want that you should.
help and that you should do. We want $100,000 this morning; $100,-
000, and it is easy; we are going to get it. One hundred thousand dollars
to build the university, we hope in Moscow or St. Petersbura:. It is
asked that Dr. Conwell and myself and maybe others shall ao as a depu
tation to His Imperial Majesty the Czar, asking that he would permit
that we should put this great Baptist university either in St. Peters
burg or in Moscow. I do not want to leave my church and there are ur
gent domestic reasons why I should be in London, and my church wants
me, and my work wants me; but I am prepared to give all up and go
with Dr. Conwell that he and I may face His Imperial Majesty and ask
for this great boon. It will be one of the greatest episodes in my life.
It is the greatest act that the Baptists have done in all the centuries,
and every one of you, when you eome to your dying day, when you rest
your head upon that dying pillow, I believe amidst the happy memories
of your life you will count among the greatest this auspicious moment.
You and I have come, called by God, for such a moment as this, and we
are not going to fail him. A hundred thousand dollars, and you and I
are going to raise it, by God's help. [The remainder of the session was
spent in canvassing for subscriptions. By one o'clock $66,000 had been
pledged.] LAWN FETE AT CROZER THEOLOGICAL SEMINARY.
Thursday afternoon, June 22, the Trustees and Faculty of Crozer
Theological Seminary at Upland, Pa., tendered a reception to delegates
and visitors to the Baptist World Alliance. The Continental delegates
were given free transportation from Philadelphia to Chester; and all
delegates and visitors on their arrival at Chester became guests of the
Seminary. Chartered and special cars carried guests to the campus.
Mr. George K. Crozer, president of the Board of Trustees, and family,
accompanied by other members of the Board and their families and by
members of the Faculty and their families, awaited the guests near the

REV. MILTON G. EVANS.

MR. GEORGE K. CROZER.

Thursday, June 22.] RECORD OF PROCEEDINGS. 243
entrance to the Seminary grounds and greeted personally more than two
thousand delegates and visitors. Refreshments were served under the
fine old maples by young ladies of the Upland Baptist Church.

EIGHTH SESSION.
Thursday Evening, June 22, 1911.
Session opened at 7.45 P. M., with a devotional service led by Rev.
F. J. Wilkins, of Australia.
Hymn, "Oh, Could I Speak the Matchless Worth."
Scripture reading, John 4: 27-36.
Mr. Wilkins: I read those words in your hearing to-night because
of their suggestiveness in this hour. They tell us of the perennial
hopefulness of our Lord and Master. He saw the men coming to him
from the city and he said: "The fields are white unto the harvest."
Never in the world's story had the words truer or wider application
than now. We have been reminded again and again this week that the
world's fields are white unto the harvest. "Pray ye therefore the
Lord of the harvest that he will send forth laborers into his harvest."
Led in prayer.
Hymn, "Oh, Love That Will not Let Me Go."
The Chairman (Rev. R. S. MacArthur) : My dear Christian Friends :
In taking the chair on this occasion my words shall be very brief in
deed. We have a great deal of important work which we have to com
plete to-night, and it would be extremely unwise of me to occupy more
than a minute of your time. These are great days in the Kingdom of
God, this has been in my thought one of the greatest days not only in
the history of the Baptist denomination but in the' history of the Chris
tian church. I do not know of another day in any country to which
I could now point which has been more marked in the history of the
Kingdom of God than this very day in this Alliance. The glory of the
Lord has been on our faces and the joy of the Lord has been in our
hearts, and our faces shall shine more brightly and our hearts will re
joice more fully if we complete the work to-night which was so marvel-
ously and successfully begun this morning.
At this point W. J. Stevens, vice-president for Australia, was ealjed
to the chair.
The report of the Committee on Nominations was then called for.
Dr. Conwell: Mr. President, Ladies and Gentlemen, the report of
the Committee on Nominations is now in order I suppose without any
special motion. By the sufferance of the vice-president I wish to sug
gest again what I have tried to suggest at the opening of this most
wonderful gathering. Now the Committee on Nominations are instructed
by your body to prepare an entire list of officers for this Alliance, and
there are candidates for the first office of perhaps larger number than

244 THE BAPTIST WORLD ALLIANCE.
I know. The committee have made their report and prepared it, as they
tell me, complete, but they have not told anyone, — certainly they have
not told me, — of a single person that they intend to nominate for any
office. If they had I would not be here, but knowing nothing about
their report whatever and knowing the fraternal and enthusiastic sup
port that some friends give their candidates, I have had this fear that
some over-enthusiastic brother might spring upon this Alliance some
suggestion that might bring about some kind of a division in this body.
None of us know who the committee have nominated — settle that clearly
in your minds — I have no idea whom they favor, and I have not fa
vored any candidate and have no candidate of my own. Now, would it
not be a grand thing to say to all the world that this denomination, in
which every man is independent of every other man and every church
independent of every other church, elected its officers unanimously?
Neither of the main candidates are politicians. I am as near one as the
other of the presidents and probably the same is true of all the other
lists of officers. I therefore move that this Convention agree to accept
the report of the committee, if the report of the committee be unani
mous for the list of officers that they are going to suggest. I think that
if the committee have all agreed, fifteen of them, upon the candidates,
that we ought to be unanimous about it, because the committee's report
would evidently be carried anyway, and some people would feel bad
and the candidate, whoever he was, would feel that he had not the sup
port of the entire Alliance. It seems to me a matter of good sense in
the matter of Christian fraternity, that this good-natured Alliance should
say to the world that the Baptists of the world are all one; we are all
one, and I move that the report of the committee be accepted of all
officers of which they are unanimous. (Applause.)
Dr. Hatcher: I desire most heartily to support the suggestion of
Dr. Conwell; I feel that we have a noble opportunity to say to-night we
are not South or North, we are not American or European ; we are mem
bers of the World's Baptist Alliance and we are all together. (Ap
plause.) Chairman put the motion, which was carried.
The report of the Committee on Nominations was then called for and
was presented by Dr. W. T. Stackhouse.
REPORT OF THE COMMITTEE ON NOMINATIONS.
Philadelphia, Thursday, June 22, 1911.
To The Baptist World Alliance :
Your committee, after holding three sessions, was able to complete its
work this morning, when all the members were present, except one
brother, who placed- his resignation in the hands of the secretary of the
Alliance after the first meeting of the committee.
It will be noted that the list of nominees contains the names of some.

Thursday, June 22.] RECORD OF PROCEEDINGS. 245
of the members of the Committee on Nominations. And it is fair to say
that these brethren desired their names to be left off. Your committee,
however, felt that continuity of service upon the part of these mem
bers was very desirable, and consequently their objections were over
ruled. Your committee has pleasure now in submitting the following list of
nominations :
(1) For Vice-Presidents :
On the question of the nomination of Vice-Presidents, a communica
tion was received from the Executive Committee of the Alliance, and in
accordance therewith your committee recommends that each contributing
Union or Convention be empowered to nominate a Vice-President, and
that such nomination accompany the next payment of the annual sub
scription. On the nomination of ten such bodies already received, the following
are recommended for immediate appointment :
Bahamas, Mornay Williams, New York.
British Honduras, R. Cleghorn, Belize.
Germany, B. Woerts, Boehum.
Jamaica, P. Williams, Bethel Town.
National Baptist Convention, A. R. Robinson, Chester, Pa.
Russia (Open Baptists), I. S. Prokhanoff, St. Petersburg.
New South Wales, Hugh Dixson, Sydney.
South Australia, A. N. Marshall, B. A., Adelaide.
West Australia, H. S. Ranford, J. P., London.
Tasmania, C. Palmer, Latrobe.
New Zealand, Alfred North, Ponsonby.
(2) For the Executive Committee :
Your committee following the constitution of the Alliance, nominates:
British — five members, as follows:
W. E. Blomfield, B. A., B. D., Rawdon.
D. Witton Jenkins, Salendine Nook.
Herbert Marnham, London.
Newton H. Marshall, M. A., Ph. D., London.
W. T. Whitley, M. A., LL. D., Preston.
American— seven members, as follows:
Lathan A. Crandall, D. D., Minnesota.
George E. Horr, D. D., Massachusetts.
John Humpstone, D. D., New York.
W. W. Landrum, D. D., Kentucky.
E. C. Morris, D. D., Arkansas.
R, H. Pitt, D. D., Virginia.
Hon. E. W. Stephens, Missouri.
Canadian — two members, as follows :
A. P. McDiarmid, D. D., Manitoba.
S. J. Moore, Toronto.

246 THE BAPTIST WORLD ALLIANCE.
For the following countries, one each :
Australia, Westmore G. Stephens, J. P., Melbourne.
Chinese, J. T. Proctor, Shanghai.
German, J. G. Lehmann, Kassel.
Indian, C. E. Wilson, B. A., London.
Japanese, Y. Chiba, Tokio.
Russian, L. Brauer, Riga.
Swedish, C. E. Benander, D. D., Stockholm.
(3) For Treasurer, your committee nominates :
E. M. Sipprell, St. John, N. B.
In case a change is made in the constitution authorizing the appoint
ment of a treasurer for Europe, your committee would nominate :
Herbert Marnham, London.
(4) For Secretaries, your committee has pleasure in nominating:
J. N. Prestridge, D. D., Kentucky.
J. H. Shakespeare, M. A., London.
(5) For President, your committee has pleasure in presenting the
following unanimous nomination:
Robert Stuart MacArthur, D. D., New York.
Respectfully submitted,
W. T. Stackhouse, Chairman.
W. T. Whitley, Secretary.
The report as above was received with applause and unanimously
adopted. President-Elect MacArthur: My dear friends, I still insist on the
remarks made at the opening of this session, that we have a great deal
of important work to do to-night and that it would be unwise in me to
occupy any considerable portion of time with remarks. I want to say,
however, that I would be either more or less than human if I did not
appreciate the great honor which you have conferred upon me. To be
the successor of Alexander MacLaren, preacher, pastor, scholar, exposi
tor, Christian and gentleman; to be the successor of John Clifford, pa
triot, statesman, orator, preacher, pastor and brother, is an honor be
yond the power of my words adequately to describe. I never sought
this honor, neither by spoken nor written word. To be perfectly frank
with you, I never dreamed of it till my friend, Dr. Prestridge, suggested
my name and I did not think of it then either as a possibility or proba
bility until Dr. Villers supported the nomination. I look upon this po
sition as one of vast importance, to be a world-wide Bishopric for the
Kingdom of God. I have often thought that the man who filled this po
sition ought to be a man of ability to speak many languages, a man of
leisure, so that he could travel from country to country to make his in
fluence felt where that influence was most required. I can only sav that
with your kind indulgence and hearty co-operation, and with the bless
ing of God our Father and the presence of Christ our honored Leader
and Master, I shall do the best I can for you and for him and for hu
manity, as I have been doing in the pastorate, lo, these many years.

Thursday, June 22.] RECORD OF PROCEEDINGS. 247
The Chairman (Dr. MacArthur) : I have pleasure in presenting to
you as the first speaker to-night an honored and beloved brother from
Kassel, Germany, the editor of our publication in Germany, Rev. J. G.
Lehmann. THE GERMAN BAPTISTS.
By Rev. J. G. LEHMANN, Kassel, Germany.
Mr. President, Ladies and Gentlemen :
_ It was a fine evening in April, 1834. The setting sun poured a flood of
light over the old-i ashioned roofs of Hamburg and painted the patina
(green) church steeples of the venerable old Lutheran free-town with his
gay colors and reflected his red sheen on* the glittering waters of the
great River Elbe. Hundreds of sailing vessels from all parts of the globe
were lying at anchor in the famous river harbor, full of the business and
excitement of marine and commercial enterprises. Scarcely anybody took
notice of a little group of eight simple persons, who entered a small boat,
crossed the river, and alighted on the opposite bank of Steinwarder Is
land. There happened something wonderful, strange and at the same
time simple and beautilul. After a fervent prayer on the bank they
stepped into the river, and a venerable American, Dr. Barnas Sears, from
Hamilton, immersed first the arduous Bible-student and evangelist, J. G.
Oncken, and then six others into the name of the Father, the Son, and the
Holy Ghost. But this event, so little noticed then, was of the utmost
importance. It was a fresh start for the Christianizing of Europe, which
in God's hand resulted in far-reaching consequences. On the following
day, April 23rd, the First Baptist Church in Germany was solemnly con
stituted in Hamburg by these seven believers. They were convinced to
gether with the whole Baptist brotherhood in the world, that Christ was
their only Lord and Mediator between God and themselves, that absolute
obedience to Him was their highest duty, and that it was their Lord and
Master's will, that every individual human soul must come directly to
Him without any other mediator in order to be saved and to realize his
sonship with God. Therefore, they had the mst powerful missionary im
pulse, and therefore they had the clearest conception of the indepen
dence of Christ's church from the State, and of the scriptural conditions
of church-membership, and of the biblical teaching about Christ's insti
tutions : Baptism and the Lord 's Supper. And they were ready and
prepared by God Himself and His Holy Word to be His witnesses to the
truth revealed to them, before anybody and everybody.
How this little church was hated, and laughed, and scoffed at, and per
secuted by the State church and civil authorities! How often Oncken
was summoned before the police-courts and sentenced, fined, and impris
oned! In order to get rid of him quietly the Senate of Hamburg even
offered him and his whole family a free passage to America! But in
spite of all the difficulties and persecutions the scriptural Christianizing
principle of a church independent of the State and consisting only of
members professing faith in and loyalty to Christ gained new adherents
and spread into other centres of Germany.
The most important forward-movement was the foundation of a simi
lar small church of baptized believers in Berlin. There my father, Gott-

248 THE BAPTIST WORLD ALLIANCE.
fried Wilhelm Lehmann, and five others were baptized in a lake near the
city in 1837 by Oncken. In consequence, my father was shamefully com
pelled to withdraw from Christian societies and organizations in which he
had taken a leading part. But the truth spread in spite of opposition and
misrepresentations. Even the broadminded and pious King Frederic
William IV. declared, that "this sect would probably die of itself if
properly treated by the authorities. ' '
Did it die of itself? At present there are two hundred and four
Baptist churches in all parts of Germany with 41,544 members. Every
Sunday in eight hundred and fifty-seven different places the gospel is
preached and the working principles of the New Testament church de
monstrated by active service. In two hundred and fourteen chapels
alone 67,000 seats are provided for all who care to hear the message of
peace and goodwill to men. And these churches, chiefly comprising the
poorer classes, prove their loyalty to their Master and to their principles
by contributing more than a quarter of a million dollars every year to
wards the different needs of the work. That we are making headway,
slowly but surely, the comparison between the numbers of the popula
tion and the numbers of our members in Germany clearly shows. Dur
ing the last decade the population has increased at the rate of fourteen
per cent, but the church-membership at the rate of thirty-six per cent.
Even the authorities are beginning to see the strength of our position
and the loftiness of our ideals. One of the German delegates present is
Brother Broda, pastor of one of our largest churches in Germany. It
consists of poor miners and laborers, who have wandered from the East
of Germany to the West, where iron and coal combined give plenty of
opportunity to earn a living. This church, under Mr. Broda 's able lead
ership and his noble example, has built a splendid and spacious chapel,
bought its own cemetery, and is now building a practical church-house
for all sorts of church work. Landeshauptmann Hammerschmidt, one
of the highest government authorities of the province, used to take his
friends around to the Baptist chapel and point out to them what poor
miners can do, prompted by the love of Christ and by the principle of a
free church of His disciples.
And this example of building up churches, according to New Testa
ment principles, has influenced and is at present still influencing wide
circles of earnest Christian believers, who still belong to the State
church, but form within its pale separate communities for worship and
work. They number some hundreds of thousands and the question of
establishing independent churches of believers according to New Testa
ment principles is acute in these circles. Moreover, the question of
general disestablishment is discussed in many of the most influential
circles of all parties. We Baptists do not so much go in for discussing
the question, we solve it. We show to every earnest inquirer how a free
church practically works, and we fancy, this is a better way of propa
gating than discussions. liberty of conscience.
Has the principle of liberty of conscience, so closely connected with
our conception of a free church, in a free State, gained ground in the
seventy-seven years of Baptist work in Germany? Let me give you
three moving pictures, which I hope will move and touch your hearts.

Thursday, June 22.] RECORD OF PROCEEDINGS. 249
I imagine I see the old "Winserbaum" — prison in Hamburg— rising
close beside one of the many canals that traverse the city. I fancy I
can see the face of our pioneer Oncken behind the iron bars of one of
the windows overlooking the canal and a little harbor for river-boats.
On the bridge opposite stand a group of brethren and sisters pointing
heavenward and endeavoring to send some wireless messages of love
and good cheer to their beloved imprisoned pastor, who many times was
thus punished for preaching the gospel and baptizing believers.
To-day in Hamburg and neighborhood there are eight Baptist churches
with five fine chapels and 1,723 members, which enjoy full liberty to
work, and are recognized and honored by the civil authorities. The
union of Baptist churches in Germany is incorporated in Hamburg and
owns in its own name the handsome college where our ministers, the fu
ture standard-bearers of our principles, are educated. Since the open
ing of this seminary in 1880, two hundred and eighty-two students have
been received, eighty-one of which were foreigners: forty-five from Rus
sia, seventeen from Austria-Hungary, nine from Holland, six from
Switzerland, two from Bulgaria, one from South Africa, and one from
North America. The annual expenses, including the salaries of the
teachers, amount to thirty-five thousand marks. That looks like pro
gress. Another picture. The small Baptist church in Berlin for some years
after its foundation used to meet in Seharrenstrasse in the centre of the
city. On Ascension-day, in 1842, the meeting was well attended and
Lehmann preached on the text, "Ought not Christ to have suffered
these things and to enter into his glory?" Suddenly the door was
pushed open, and eighteen strong men of the working-class, whose com
rade had previously been converted and baptized, entered, caps on their
heads, cigars and pipes in their mouths, sticks in their hands, inter
rupted and attacked the preacher, knocked him down, demolished the
pulpit, the seats, and the windows, ill-treated the members, and then
pushed and flung them down the stairs one by one, and out of the house
into the open street, where a noisy multitude hailed each victim with
fresh roars, and scorn, and laughter. No police protected the despised
Baptists. And at present? In this large audience I recognize many faces which
I think I first saw in Berlin in August, 1908, when the first European
Baptist Congress was held in the midst of ten flourishing churches with
about four thousand members. May I appeal to you living witnesses of
the great progress, the principle of liberty of conscience has made ? True,
we had also invited the civil and church authorities, but they happened
to be so very busy, that they could not even send any representative, but
we did not miss full liberty to do and to say what the spirit moved us
to. And the spirit did move our leader, Dr. Clifford, and others to say
many a bold word, not uttered before in Berlin before such large audi
ences, and many wished that our State-minister for public worship and
education had been present to hear them.
A third picture. Nowhere have our Baptist pioneers been worse
treated than in the former Electorate of Hessen. In Marburg one of
our pioneers was punished for not having his newborn child sprinkled.
The Judge told him: "First you will be fined five dollars, then ten, then
twenty, then forty, then eighty, until you have nothing left. Then you

250 THE BAPTIST WORLD ALLIANCE.
will be put into prison, and if that does not help, you and your wife
and child must leave the country ! ' '
But he was not to be frightened. He began to ascend this terrible
scale of punishments. The worst, however, happened to him in June,
1842. While he was away from home, an uncle of his, whom the legal
authorities had appointed curator for his children, together with other
relatives, a nurse, and five policemen entered his house, took the infant
away from the mother by force and triumphantly carried it to church to
have it christened. And a similar outrageous brutality was perpe
trated the following year with his second child.
And now ?
The untiring work of our fathers, especially my father, G. W. Leh
mann, in working upon the public opinion, in sending up petition after
petition to the authorities and to the legislative corporations, and the
influential help of the brethren in America and England, who several
times sent deputations over to Germany, contributed to abolish such anti
quated mediaeval practices and to bring about a new era which con
demns such actions of force in matters of faith.
In 1875 a law was passed in Prussia which allows Baptist churches
under certain conditions to secure corporate rights so that such churches
can hold property in their own name and are recognized by the authori
ties. This may seem to be a very simple thing, a matter of course, in
America, but in Germany with its dominating State church it means a
great deal, and corporate rights are even now very difficult to obtain.
In 1907 only thirty-four churches in Prussia, (forty-four churches in
Germany) had received them. co-operation.
German Baptists have always well understood to combine the two
principles: The full independence of each local church on the one hand,
and on the other, the co-operation and union of these independent units
for certain great causes and enterprises.
Only eleven years after the foundation of the small church in Berlin,
Lehmann founded at Berlin, in July, 1848, the first Association of Bap
tist churches in Germany.
The following year, 1849, the delegates of all churches in Germany
and Denmark were invited to meet in Hamburg, and fifty-six brethren
followed this invitation, and organized the Union of churches in Ger
many "and surrounding countries, recognizing the full independence of
every local church, but also emphasizing the necessity of co-operation
and union through the bond of fraternal love.
The Union only met every third year in conference, the associations
annually. But by the missionary spirit of our pioneers this Union ex
tended soon not only over Germany and Denmark, but also comprised the
churches in Poland, Russia, the Netherlands, Switzerland, Austria, Hun
gary, and even churches in Sweden, France, South Africa, and Australia.
So that our Union Conferences for some years were European, Conti
nental Conventions. Now some of the daughters have outgrown the
mother; all churches in foreign countries have their own organizations,
only those in Switzerland are still closely united with the German
Union.

Thursday, June 22.] RECORD OF PROCEEDINGS. 251
LIBERTY OF PRESS.
At the beginning of our work in Germany there was no liberty for
publishing our principles by the press. Until 1848 our small Missionary
Magazine was only allowed to report about the work and victories of the
Baptist Missionary Union and Society in heathen countries. But not a
syllable could be published about our difficulties and persecutions nor
about the progress of our work in Germany.
Our brethren, filled with holy missionary spirit and fire, distributed
tracts very freely, but very often were puuished for doing it. But the
civil revolution in 1848 broke down these barriers and now we have full
liberty of press and are using it to good advantage. Mr. Oncken had
started a bookshop of his own from the very beginning of his work in
Hamburg. This business grew with the churches and in 1876 he gave it
up to the German Baptist Union.
Here I must speak of the long, noble and liberal help our brethren in
America have granted to our work in Germany. The American Baptist
Missionary Union for many years considered our pioneers their mission
aries and paid their salaries. The American Baptist Publication So
ciety stepped in, when our pi^blication work became the property of our
Union, and sent us a man, as we then needed, Dr. Philipp Biekel, whose
name and work are known' as well on this side of the Atlantic as on the
other ; he undertook the management of the publication work, and to-day
the Union owns a fine publication house in Kassel, with printing and
bookbinding shops, representing a value of about $130,000.
Also our Theological Seminary in Hamburg, through the thirty-one
years of its existence, has been liberally supported by the American Bap
tist Missionary Union. Prof. J. G. Fetzer and my brother, Joseph Leh
mann, have done a splendid work there and we mourn that they were
taken away in the best of their years. This seminary has not only been
a blessing to Germany by educating two hundred and one German pas
tors, but also to Europe, for eighty-one of its graduates have' been for
eigners, chiefly from Russia and Austria-Hungary, but also from the
Netherlands, Switzerland and Bulgaria.
PIONEERS IN SUNDAY-SCHOOL WORK.
Also in Sunday-school work the German Baptists have led the way.
In fact, the very first Sunday-school we know of in Germany was
founded in 1824 by the indefatigable efforts of the same Oncken in Ham
burg, who ten years later established the first Baptist church there. It
goes without speaking that wherever Baptists began to work they also
started Sunday-schools and on the class or group system. By their good
example a great number of Sunday-schools in State churches were
started, and so we can claim that Baptists have greatly contributed to
bring the great Christianizing influence of the Sunday-schools to work
upon our German youth.
CO-OPERATION IN OTHER CHRISTIAN LABORS.
In some other fields of Christian work, however, where the German
Baptists did not take the lead, they did their share to strengthen and
help the great work of our Master, as begun by others.

252 THE BAPTIST WORLD ALLIANCE.
In 1891 Brother Edward Seheve, in Berlin, took up the German Baptist
Mission in the Cameroons, Africa, the origin of which is ever connected
with the name of the English hero missionary, Alfred Saker. Under Mr.
Karl Mascher's energetic and successful leadership it has grown dur
ing the last ten years, so that at present , fourteen male and thirteen
female missionaries and fifty-four native teachers are connected with it,
and the annual subscriptions reached the sum of over thirty thousand
dollars. Pastor E. Seheve also started the deaconesses' work among our
churches. In 1897 he and his able and noble wife began this work with
one deaconess; now the institution owns a fine house in Berlin, another
in Hannover, and in Buekrow, and counts one hundred and twenty-three
sisters of mercy. Besides these there are three other similar establish
ments connected with the first Berlin, the Altona, and the Hamburg
church. Altogether there are at present more than two hundred of our
deaconesses day and night working in this Christ-like work of helping
and nursing the sick and visiting the poor and needy.
This is a very short sketch of the Christianizing influences which the
German Baptists might count, when asked to respond to the great roll
call of Nations and Denominations, to which we look forward. For
"when the Son of man shall come in his glory and all his holy angels
with him, then shall he sit upon the throne of his glory : and before him
shall be gathered all nations," and in the Revelation our glorious King
deals with local churches! So He may well call on that grand day upon
the Baptist denomination in America, in Great Britain, in Germany.
Will He then be able to say: "You have been doing the works of mercy,
which characterize my true disciples; you have helped according to your
possibilities to fill your country with my ideals, principles, forces, deeds,
which have hastened the coming of this great day ' ' ?
But I know as well as you, that with God far weightier than all num
bers and facts, of which I have spoken, are the powers and forces which
are imponderable.
Christianizing means a deadly fight, a relentless war between the pow
ers of Christ and those of the Prince of the world.
Are we opposed to the world and the worldly influences and powers?
Are we influencing and converting the world around us? Or is the
world slowly but steadily entering our churches and have we become
again part of that world, which Christ considered as His antagonist ?
The German Baptists are full aware of the great importance of these
questions. We realize, that we can only help in Christianizing our coun
try in so far as we really continue to be churches of brethren and sisters,
closely united by the bond of perfectness, which is LOVE.
In all the social struggles of our times, the Church of Jesus Christ
only can be and will be victorious by this most divine power : LOVE.
Therefore, let me conclude with the urgent exhortation of the Apostle
Paul: "Work out your own salvation with fear and trembling," but also
with his victorious confidence: "For it is God, which worketh in us,
both to will and to do of his good pleasure ! " He will also help the Ger
man Baptists to will and to do more earnestly than ever "His good
pleasure" in helping to Christianize Europe. (Applause.)
Chairman : I am sure that we have all greatly appreciated this admir-

Thursday, June 22.] RECORD OF PROCEEDINGS. 253
able paper. Our brother by his character and work adds lustre to an
honored name and has stirred our hearts by the facts he has given us
in English, so strong, so clear, so accurate, so perfect.
I have the great honor of presenting to you a distinguished Italian
gentleman, who is a graduate of the University of Milan, who is Profes
sor of Comparative Religions in the Baptist Seminary in Rome, and who
is also pastor of the Baptist church in Naples, Dr. Domenico Scalera.
We are to have a double pleasure in having an address from Dr. Sca
lera. It was thought that not many of you would understand it if it were
delivered in Italian and our friend, the Rev. Robert Walker, my Scottish-
Italian-American friend and brother has translated the address. Mr.
Walker was for thirteen years pastor of the Italian Baptist church in
Naples, the church of which our brother now is pastor. Mr. Walker
now is connected with Italian work in New York City. He has six mis
sions in Manhattan and the Bronx and has eleven missionaries, men and
women, working among t^ie Italians. They have baptized about sixty
converted Italians in eighteen months into the membership of the
church of which our beloved brother Dr. Edward Judson is the pastor
in New York. Rev. Robert Walker will speak for Dr. Scalera.
Dr. Scalera went to the platform and Mr. Walker read the following
translation of his address :

THE CHRISTIANIZATION OF ITALY.
By Dr. DOMENICO SCALERA, Rome, Italy.
(Translated and read by Rev. Robert Walker, New York.)
"Go ye and make disciples of all nations, baptizing them into the
name of the Father, and of the Son and of the Holy Ghost. ' '
Such is the charge which Jesus Christ, our Master and Leader, has laid
upon His church. In virtue of this word we are spared the necessity of
making any long research as to our mission in the world; here it is de
fined with clearness and precision by the living voice of the Master:
"Go make disciples of all the nations." Thus the church is charged
with the duty of making disciples of all the nations, disciples of the
Gospel of Jesus, leading them to know the Good News of salvation in
Christ, bringing them into spiritual contact with God, in short, Chris
tianizing them. And that the church has obeyed her Master's command
we learn from the history of the first- three centuries of Christianity,
from' the six interdenominational congresses of Christian missions, the
last of which, — that held in Edinburgh, — was one of the most impor
tant phenomena of the last three hundred years in Christendom; we
learn it also from this our Baptist World Alliance which stands for com
plete obedience to the command of our Saviour.
It really seemed as if Christian thought had gained a definite victory
over all other historic forms of religious phenomenon; but for some
time back we have seen an extraordinary revival in the religious ac
tivity which has its source in Buddhism, an enervating mysticism in
which the life and conscience of man die a slow death.

254 THE BAPTIST WORLD ALLIANCE.
But I see that I am getting away from the subject assigned to me. I
have to speak to you especially about the Christianizing of Italy. Does
it not sound strange to speak of Christianizing a people who gave
Christianity to the world, and who have in their midst as the most genu
ine manifestation of their soul, the papacy which claims to be the only
true depositary of the thought of Christ? And how many Protestants
there are who believe in good faith that papal Italy is Christian, just as
much as a Protestant nation is Christian! How many of our good
brethren are opposed to missions in Italy, because they think she already
possesses the truth which saves! It is a grievous error; the Italian peo
ple, in their religious belieJs and practices are far more heathen than
we can imagine. Outside of the country the religion of the Italians is
little and incorrectly known, because foreigners generally look at it
through the distorting medium of art which fascinates and overpowers.
Would to God that papacy might employ art to maintain the religion
of her devotees at a high level. True works of art in the church of*
Rome are rarely within the reach of the faithful. The statues and pic
tures which are given them to worship ar# very inartistic produc
tions o: vulgar tradesmen; never are the Madonnas of Raphael, the
marvellous angels of Beato Angelico found in the homes of Catholics as
objects of worship. On the contrary, a great many of the churches and
almost all the homes of Roman Catholics are supplied with prints of no
artistic value, frequently monstrous, blessed by the bishop or priest, be
fore which lights are kept constantly burning, and to which the faithful
bow to implore protection.
As the prophets of the Old Covenant wept over the miserable spiritual
conditions of the people of Israel, so we weep over the religious condi
tions of the people of Italy when we see them humiliaied, degraded even
to bestiality, in the profession of their beliefs. It is commonly believed
that in India are to be found the most degrading manifestations of the
religious sentiment. I do not question the truth of this. But when in
the pursuit of my studies I look on some of the religious practices of the
most ignorant classes of the Italian people, especially in the south, I
cannot help seeing something of India in Italy. For example, how many
of the peasants of the Basilicata and of the Apulias go crawling and
licking with their tongues the floors of the churches from the door to
the high altar, in order to propitiate some saint or Madonna ! Never a
year passes that the priests do not create a new Madonna to be worshiped,
a new shrine to be visited, a new festival to be observed. Thus a dis
honest, shameful competition is set up between Madonna and Madonna,
shrine and shrine, festival and festival. Frequently priests are heard
declaring from the pulpit that it is useless to go to the old shrines
where the old saints perform no more miracles, — because they are tired
of their business, — and inviting them to visit the newer shrines. Thus
you see "Holy Mother Church" takes thought of the old age of her
Saints and Madonnas, insuring for them an honorable and deserved
rest. It would not surprise me to hear that the Pope is thinking of
founding an asylum for invalid saints. These are things to provoke
laughter and yet they often make us weep, when we think that it is all
done in the holy name of our Lord and Saviour, Jesus Christ.
The people of Naples, somewhat more heathen than the others, not
satisfied with all the Madonnas of the white race, have created a black
one whom they call Mamma Schiavona, and whom they believe to be un-

Thursday, June 22.] RECORD OF PROCEEDINGS. 255
excelled and insuperable in healing all kinds of diseases, in enabling girls
to find husbands and in helping to win when people gamble in the lottery.
For among the Italian people religion performs also a social function,
in the bad sense of the word. There is not an office of the public lottery
or a house of ill-fame which has not a Madonna or a saint who acts as
a protector of evil and corruption.
There are cities in Italy where, in this twentieth century, pagan prac
tices are still continued under the mask of Christianity. In Naples
every year they celebrate a very popular festival called Piedigrotta.
Features of this festival are the famous Neapolitan songs, frequently
inspired by revolting sensuality, and orgies to which the people of the
city give themselves, up. Well, in the old times of classical paganism,
if we may believe the Satiricon of Petronius the Arbiter, in the very
same place, at the entrance to the same tunnel, Venus was honored with
obscene rites. Thus you see the festival survives, but under another
name. At Reggio Calabria another festival, in which the civic authori
ties also take part, is held in honor of another Virgin, the Madonna of
the Hermit. On the eve of the festival, from the surrounding moun
tains eome down groups of Calabrian mountaineers dressed up in their
traditional costumes and marching to the music of crude instruments.
They assemble on the Square in front of the church and to the sound
of their pipes dance until they are tired out. This dance has a religious
character and is generally a manifestation of gratitude for healing ob
tained, or for good bargains made. Is, this not also a survival of the
religious dances which were so common among the pagans of Greater
Greece? I might multiply examples, but let those given suffice to prove
that Popery is really ancient paganism, which for political reasons has
assumed the name of Christianity.
Therefore I believe I do not exaggerate when I affirm that among the
mission fields Italy occupies a special place. To the superficial student
it may seem that the position of the Christian church in the presence of
this apostate church is identical with that of the primitive church in the
presence of classical paganism. On the contrary, I believe that our po
sition in the presence of the papacy is the most difficult that has been
met with in the history of missions. Ancient paganism declared its
belief in the gods of Olympus and was differentiated from Christianity
both in substance and in form. Modern paganism, — or the papacy, —
believes itself to be the only depositary of the religious truth revealed by
Jesus Christ. From this point of view the Christianizing of Italy ought
to appeal to the heart of all the evangelicals in the world. Because there
especially Christian principles have been prostituted to priestly ambi
tion; in Italy Jesus Christ has been put behind the pope.
And allow me to express in this gathering the keen sense of gratitude
which I cherish in my soul, and which is shared by all the Baptists in
Italy, towards the two Baptist societies which maintain missions in my
country, — the Baptist Missionary Society of Great Britain, and in par
ticular the Southern Baptist Convention which has recently shown
special interest in us by increasing the number of its missionaries and
by founding a theological seminary for the spiritual and intellectual
preparation of young men for the ministry. This seminary is the first
affirmation of our thought in Italy. In the ten years of its existence it
has reformed our ministerial body, it has given to our missions ener
getic young men who take their place worthily beside the old veterans

256 THE BAPTIST WORLD ALLIANCE.
of Italian evangelization. This year it has removed to new and more
commodious premises and has been furnished anew; the number oi
subjects taught has been increased and larger opportunities have been
afforded to the students to enrich their culture. The seminary is en
trusted to the care of Dr. Whittinghill, who leaves nothing undone to
secure the development of this necessary institution.
Let us not be discouraged by the small results of the past. Let us
not forget that Italy is the home of the papacy, our implacable enemy.
Let us find comfort in the thought that at present a great revival of the
religious conscience is going on in Italy. This moment has been eagerly
looked for as we remembered the prophetic words of Giuseppe Mazzini,
one of our greatest thinkers: "He who shall revive the religious con
science of the Italians will do more good to Italy than he who revives
their political conscience."
The church of Rome is at present in the throes of a crisis out of
which she can hardly come scatheless. Pius X., a pope of limited mental
calibre, a true type of the country parish priest, in these first years of
his pontificate has done his church more harm than any enemy of popery.
Under his reign has come about the separation of the Church from the
State in France, in Portugal, and we hope definitely in Spain as well.
In the not-far-off future, when the papacy shall no longer afflict hu
manity among the most powerful destroyers of popery places will be
found Pius X. and Cardinal Mery del Val, who unwittingly have worked
for our cause.
But the most promising movement is that known as "Modernism,"
which is increasing daily in a way that is startling to the church of
Rome. This is neither the time nor the place to speak to you of the
essence of Modernism and of its function in Catholicism. Assuredly
it has its defects, but in my opinion it has the great virtue of preparing
a new religious mentality in the Catholic world, placing the Scriptures
in the hands of the people as the sole rule of faith. The Vatican fears
it more than any other adversary, because its activity is displayed inside
the church by means of young and cultured priests. Let all our sym
pathy go out to those free spirits who have undertaken a difficult but
glorious task, the reformation of the church of Rome.
For us Baptists the present is a moment of historic opportunity: to
allow it to pass unused would be to prove ourselves unfit for the mis
sion received from our Saviour. *
Generally congresses present rather a conflict of ideas than an expo
sition of practical proposals. Permit me to submit, especially to you
brethren of America, a proposal which, if you adopt it, might very
greatly aid in the evangelization of Italy. In your large industrial cen
tres a part of the Italian people live and labor, and they are often of
the most ignorant and superstitious class. I know that work is being
done for the evangelization of this immigrant class, but with all respect
I submit that this glorious work might be better organized so as to help
our work in Italy. There should be an understanding between your
missionaries at work in America and ours in Italy. The advantages
would be very great. Some of our missions in the south of Italy have
been formed by Italians converted in America. Let the following case
serve as an illustration of the importance of the work among the Italians
in America with reference to our work in Italy.
Many of you know of the ferocious persecution to which our eon°Te-

Thursday, June 22.] RECORD OF PROCEEDINGS. 257
gation at Bisaccia has been subjected. Last year our missionary, Dr.
Stuart, and I were in danger of being stoned to death by about three
thousand Catholic fanatics. All our appeals to the Italian authorities
were without effect and we only obtained protection when we appealed
for the intervention of the Ambassador of the United States in Rome.
This aid was the more easy to secure because we have in our congrega
tion at Bisaccia about a dozen members who were converted in America,
- — all American citizens, who on this occasion took advantage of their
rights. But many such converts are lost, because when they return to Italy
we know nothing about them. Why not form a Baptist Emigration Bu
reau with headquarters in New York and Naples, to look after this class
and put us in communication with the moving mass of immigrants and
if possible get them into our churches?
The multiplication of such cases as that of Bisaccia would be an in
valuable contribution to the evangelization -of Italy, and it is in the
power of American Baptists to make such a contribution.
Brethren of America: in the past Italy has always looked to you,
from Christopher Columbus to Giuseppe Garibaldi; to-day she gives you
her art, her poetry, her music, do you in exchange give her more sympa
thy, give her of your spirituality, let her know the power of that
Christian faith which has given you, and in virtue of which you retain,
your liberty. (Applause.)
Chairman : It may interest you to know that a brother of Dr. Sca
lera, whose paper translated has just been read, is at this moment in the
employ of the Baptist City Mission Society of New York City.
We know how many noble men have eome to us from Sweden; they
are among our best immigrants in America to-day. I have the honor and
pleasure of presenting to you a representative of the beautiful city of
Stockholm in Sweden, Rev. C. E. Benander, who will speak to us for
his country.
Rev. C. E. Benander was received with applause.

THE CHRISTIANIZING OF THE WORLD.— SWEDEN.
By Rev. C. E. BENANDER, Principal of the Bethel Seminary.
Stockholm, Sweden.
In speaking of Baptist work and influence as one of the agencies for
the furtherance of true Christian life and principles in our home-land, we
deem it befitting at the outset to call attention to the fact that Sweden
has been, and is still, to some extent, an American Baptist mission field.
As early as 1855 the American Baptist Publication Society, of this city,
great in its many noble achievements for the extension of the kingdom
of heaven upon earth, was led to take loving and supporting care of the
young Baptist child in our country, which at the time was poor, despised,
and persecuted.
In 1866 the American Baptist Missionary Union, now the American
17

258 THE BAPTIST WORLD ALLIANCE.
Baptist Foreign Mission Society, which, as we all know, is one of the
regiments of honor in our Lord's great and victorious army of missions,
planted its benign banner in Sweden. The substantial support of the
Union at once called into existence our Seminary for the education of
ministers, and also furnished means for sending out a considerable num
ber of gospel messengers in various provinces. Thus the work, which
was already begun, could be advanced with increased force and effici
ency. Through the gracious blessing of God it was attended by an al
most unequalled success, to which the history of our mission is known to
bear abundant testimony. The work of sowing and reaping has been in
terchanging incessantly on the Swedish field.
From this field my fellow-delegates and I have come to this World
Congress with hearts thrilling with harvest joy. Mindful of our Lord's
words, "That he that soweth and he that reapeth may rejoice together,"
we would especially call upon the representatives of the American Bap
tist Foreign Mission Society and the American Baptist Publication So
ciety to share this joy with us. The seed, sown under the auspices of
these societies in Swedish ground, is of the true mustard species of the
parable, and through the grace of God the tree has already grown large
and rich in branches. OUR PIONEERS.
Captain G. W. Schroeder, of the Mariners' Baptist church, New York
City, was the first Baptist witness in Sweden. He made a brief visit to
his native land in 1845. Among others he then met was Mr. F. 0. Nil-
son, the American Seamen's Friend Society's missionary at Gothenburgh,
and he called his attention to the question of New Testament baptism.
Mr. Nilson studied the Scriptures and became convinced that the Bap
tist views were scriptural. He wished to be baptized, but there was no
Baptist in Sweden to baptize him. He therefore went to Hamburg and
was buried with Christ in baptism through the ministration of Rev. J. G.
Oncken. This was in 1847.
> One year after his baptism Mr. Nilson had the joy of seeing a little
group of five disciples of Christ baptized by Rev. A. P. Forsiter, from
Denmark. On the same occasion he organized the little band of six im
mersed believers into the first Baptist church in Sweden.
Mr. Nilson continued to preach the gospel and did not conceal his Bap
tist views. In the course of time more converts were baptized and added
to the church._ A storm of bigotted hatred soon broke loose upon the lit
tle flock and its pastor, and they were violently assailed from all sides.
It is characteristic of the religious condition in Protestant Sweden at
that time, as regards both public sentiment and leaal restrictions, that
Mr. Nilson was accused of heresy by church authorities and sentenced
to banishment by the criminal courts in all instances, -Tor no other crime
than his being a Baptist in faith and practice. As an exile he staved in
Denmark, for some time acting as pastor of the Baptist church in Co
penhagen. Later he found refuge here in the United States.
Rev. A. Wiberg, a young and promising clergyman of the State Church,
was at this time led to adopt Baptist views and for conscience' sake to
resign his position in the Church. Being in poor health, he was advised
by a physician to undertake a voyage to America. The vessel stopped at
Copenhagen for a couple of days, and Mr. Wiberg availed himself of the

Thursday, June 22.] RECORD OF PROCEEDINGS. ' 259
opportunity to visit Mr. Nilson and expressed his desire to be baptized.
His request was granted, and the following night he was baptized.
While in America, and right here in this city, Mr. Wiberg wrote his
excellent work on Christian baptism, which was published in English in
this country at the same time it was published in Swedish in the home
land of the author. This book did much to clear the views and further
our cause in Sweden. Enriched in Christian knowledge and experience,
Mr. Wiberg returned to his native country, where he through faithful
and successful service for the Lord established his memory in our his
tory as foremost among our honored fathers. In his manifold work he
was ably assisted by his noble wife, a worthy representative of the Bap
tist sisterhood of Philadelphia. Her maiden name was Miss Caroline
Lintemuth. Owing to the persecution to which the few Baptists in the home-land
were subjected, many of them emigrated to America, but others re
mained, witnessing for the Lord and His truth, and enduring hardship
for His sake.
Contemporaneously with Mr. Nilson 's banishment another of our pio
neers came over to this country to be baptized and ordained for the min
istry. We refer to Rev. Gustaf Palmquist. Together with Mr. Nilson he
became the founder and first organizer of Swedish Baptist work in the
United States. Later, when the restrictions against dissenters had been
somewhat mitigated through actions of the Swedish Parliament or Diet,
both of them returned home and served as pastors; Mr. Palmquist in
Stockholm and Mr. Nilson in Gothenburgh. The latter, who came back
in 1860, upon his return sought and obtained royal pardon, by which the
sentence of banishment was nullified.
In 1866 our esteemed veteran, Rev. K. 0. Broady, D. D., was appointed
as a missionary to Sweden by the American Baptist Missionary Union
for the special purpose of establishing and presiding over a college to ed
ucate young men for the ministry. He was born in Sweden, but gained
his early spiritual experience and acquired his education in America,
being a graduate of Colgate University. Dr. Broady has been the right
man in the right place and has honored himself and the great Society he
is serving through ardent work as an excellent educator and a great
preacher. But for the lack of sufficient strength he would have been here
to greet the Congress and occupy his place among the honored veterans
from various countries, who are the pride of recent Baptist history and
of this Assembly. Allow me to convey to you all most cordial greetings
from Dr. Broady.
After forty-five years of service in Stockholm he is still, in his
eightieth year, active as a teacher in our Seminary.
If time did not fail us, we would speak of men like Prof. A. Drake,
D. D., for forty years the able and beloved co-worker with Dr. Broady
in the Bethel Seminary ; of Rev. Johannes Palmquist, a pioneer in evan
gelistic work, and of his brother, Mr. P. Palmquist, our Sunday school
pioneer; of Rev. Wilhelm Lindblom, for thirty-five years the eminent
pastor of the First Baptist Church of Stockholm; of Rev. T. Trube, D.
D., the popular pastor of the First Baptist Church of Gothenburgh, who
held the same pastorate for forty-two years ; of the faithful and amiable
pastor, Rev. A. E. Backman ; of Prof. C. G. Lagergren, D. D., who in his
earlier days took a leading part in our work in Sweden, and later has dis
tinguished himself as the Dean of the Swedish department of the Di-

260 THE BAPTIST WORLD ALLIANCE.
vinity School of Chicago University; of Rev. E. Wingren, the veteran
editor of the Swedish Baptist paper, "Nya Veckoposten, " Chicago, UL;
of Rev. S. Svenson, who worked and suffered for the Lord in Sweden,
and who afterwards has for many years served his Master among the
Swedes in this city of Philadelphia.
The list could be prolonged, but we must forbear. These men, and
many others of like spirit and purpose, have been used by God as instru
mental in bringing about the great results of the Baptist mission in
Sweden. OUR AGENCIES.
The Bethel Theological Seminary of Stockholm has been an institu
tion of invaluable importance for the progress of our cause in Sweden.
It has sent out about four hundred young men trained for the ministry
of the gospel, and, with comparatively few exceptions, they have proved
themselves ably fitted for the work. In view of our experience it is quite
evident that a school of this kind is indispensable for progressive mis
sion work in any country.
The twenty-one Associations of Baptist churches in Sweden are all
carrying on home mission work, according to their resources and possi
bilities. In a few localities there are special mission societies in opera
tion. The General Committee for Home Mission, whose secretary is Rev. J.
A. Borgstrom, is supporting evangelists and sustaining weak churches.
The Sunday-school Committee, secretary, Prof. G. A. Gustafson, is
charged with the commission of promoting work among Sunday-schools,
and Young People's Societies.
Through the Committee for Foreign Mission, secretary, Rev. J. By-
strom, our churches sustain missions in China, Spain, Finland, and
Russia. The annual contributions for foreign mission work from the
Swedish Baptists already exceed the largest amount ever obtained in one
year from the American Baptist Missionary Union in the past. A fact
which tells that while the funds expended in our country have been the
means of untold blessing to thousands, they are not lost to the heathen
fields, but rather prove to be a good investment in their interest.
We have also a Publication Committee, but we regret to say that the
book concern under its auspices is comparatively small. Still a consid
erable amount of good literature is annually distributed.
A Young People 's Union, formed in recent years, is an agency growing
in strength and readiness to work for the Lord with the view of bringing
the youth of the country into His kingdom.
Our papers and periodicals have greatly promoted our interests and
strengthened our cause. The editors have been talented men of devout
spirit and sound doctrine, whose testimony has been for truth and right
eousness with wisdom and consistency.
During the earlier period of our history, " Evangelisten, " edited by
Rev. A. Wiberg and Dr. A. Drake, was the organ of our mission. Later
the same paper was edited by Prof. C. G. Lagergren, D. D.
In 1869 a weekly paper, "Weckoposten," was started, which has ever
since been our denominational organ. For many years Dr. Drake was
the efficient editor, until he was succeeded by our worthy brethren Rev.

Thursday, June 22.] RECORD OF PROCEEDINGS. 261
J. A. Borgstrom and J. Bystrom, who still hold the important and re
sponsible function as editors.
A monthly periodical " Sondagsskollararen, " containing expository
notes for Sunday-school teachers, is well edited by Prof. John Cederoth.
Rev. K. A. Moden fills the craving position of being editor for the organ
of our Young People's Union. There are also two Sunday-school papers
for the children.
All these agencies mentioned and also others which time does not per
mit us to mention have worked together for the spread of the truth and
the perfecting of the saints. OUR GROWTH IN NUMBERS.
We referred in the beginning to reaping and harvest joy. Let us now,
with a few numbers, illustrate the growth and ingathering on our
field. In 1851, the year of Rev. F. 0. Nilson 's banishment, there were 52
Baptists and one church in Sweden. Ten years later, or in 1861, there
were 116 churches and 4,930 members. In 1871 the churches numbered
219, the members 8,780, and the Sunday-school scholars 6,073. January
1, 1881, the churches counted 303, the members 19,297, and the Sunday-
school scholars 14,776. In 1891 there were 524 churches, 34,814 mem-
hers, and 33,825 Sunday-school scholars. Our statistics for 1911 show
616 churches, 52,450 members, and 61,154 Sunday-school scholars.
Our venerable brother, Captain Schroeder, of New York City, who re
cently celebrated his 90th birthday, must be overjoyed as he contem
plates the progress of our mission and compares present results with the
day of small beginnings, when he was sowing the first seeds of Baptist
thought in his native Sweden. With him we all praise God, who has so
wonderfully manifested His power and abundantly bestowed His bless
ing upon us to the glory of His name.
PRESENT ASPECT OF OUR MISSION.
The population of Sweden is five and a half millions. This, divided
with the total number of Baptists in the country, makes one Baptist to
every 105 persons. If we then count our Sunday-school scholars and the
members of our Young People's societies, who are not church-members,
it becomes evident that a considerable proportion of the Swedish people
is brought under Baptist influence.
This year we have in the Bethel Seminary fifty-eight students who are
all studying for the ministry. Some of them are volunteers for the
foreign field, ready to go if opportunity opens to them, while the others
will enter the ranks of God 's messengers on the home field.
Every week the word of God is proclaimed in 564 houses of worship.
The staff of ministers constantly devoting themselves to the work is 406,
and we have about 500 local preachers besides.
Sunday after Sunday 61,000 Sunday-school scholars are taught in
1,181 schools by 4,656 teachers, and we have 506 Young People's Socie
ties with a total membership of 22,007.
The sentiment among our people regarding Baptists and their views
has entirely changed in the course of years. It is true, there are sections
nf the country where the spirit of bigotry and intolerance still prevails;

262 THE BAPTIST WORLD ALLIANCE.
but in general, we are esteemed as a Christian people worthy of respect
and confidence.
Permit me to illustrate with a little incident the difference between
the estimation of a Baptist in Sweden sixty years ago and at the present
time. Then Mr. Nilson was compelled to leave the country as an exile
and seek refuge here in the United States. Now our Foreign Mission
Secretary, Rev. J. Bystrom, who is a member of the Swedish Parliament,
is prevented from attending this Congress, mainly because Sweden
claims his services as one of the auditors of the State Treasuries.
Our preachers have won for themselves popular regard, and the ser
vices are generally attended by good and attentive audiences. The total
addition of members last year through baptism and restoration was
three thousand two hundred and thirty-six.
Towards our brethren in the Lord of other denominations we sustain
fraternal relations and co-operate with them in several lines of work,
where common interests merge.
As we contemplate the progress and development of our mission we
have occasion not only to praise the Lord for the great things He has
done for us, but also to pause in reverence before the solemn fact that
our obligations have increased according to the measure of blessings ob
tained. Thus conscious of God's claim upon ijs with regard to* the fu
ture and trusting in His power, we are intent on extended work among;
our own peole, and we are willing to do our share in joint efforts to
evangelize the whole world.
Dr. Clifford: Mr. Chairman, I understand that before I came into
this meeting there was presented to this gathering to-night the report
of the Committee on Nominations, and I am delighted to have the op
portunity of sharing in the nomination and rejoice in the fact that Dr.
MacArthur is to succeed me as president of the Baptist World Alliance.
I am sorry I was away when that announcement was made. The proper
time, of course, for me to express what I am now saying was then, but
I have had a somewhat heavy week and a somewhat heavy day. I be
gan this morning shouting as loudly as I could, "God Save the King,"
and though I am in America I am still an Englishman, and notwith
standing any allusions that my friend may make as to my decadent
loyalty or decadent republicanism, I have a beautiful and harmonious
blend of republican principle with supreme loyalty to the symbol of
sovereignty over the British Empire, King George V. and his Queen
Mary. Then next I sat through the proceedings this morning. I have
also had the opportunity of going to Crozer, and since then — will you
believe it— I have been to sleep, and in my judgment that is about the
best thing I have done to-day.
But I cannot let this opportunity pass without having the privilege,
claiming it from Dr. MacArthur, of saying how completely and un
feignedly I rejoice in his accession by and by to the profits, immunities
and immense rewards belonging to this position of President of the
Baptist World Alliance. I have known Dr. MacArthur since 1898. As
I passed through Canada I found his name was there a household word.
I have had the opportunity of preaching in the building where the

Thursday, June 22.] RECORD OF PROCEEDINGS. 263
church gathers over which he has presided for a considerable time, I
think it is some forty-two years. By and by he will be as young as I
am. I am still ten years ahead of him and a little more. I rejoice in
Dr. MacArthur 's accession to this position; we know his loyalty to Bap
tist principles, his devotion to the extension of the Kingdom of God, his
interest, deep and full, in the movement for peace, for justice, for
righteousness, throughout all realms. And I pray as he comes to this
position God's blessing may rest upon him abundantly, so that he may
find in it as I have found, abundant work. Activity is longevity, that
is my theory, the way to live long is to be always at it, and always at it
with your full strength. Well, I pray that Dr. MacArthur may find
in this position abundant activity and through the blessing of God rest
ing upon his labors, this latest development of Baptist life, the creation
of this Baptist World Alliance by the Head of the Church, may during
the next five years be abundantly prospered for the interests of man
everywhere and thus for the glory of God. (Applause.)
The Chairman : I thank Dr. Clifford for his very kind words. It may
interest all of you to know that Captain Schroeder, to whom Mr. Benan
der referred so appreciatively, is still active. He is ninety years old,
and the Baptist Ministers' Conference in New York gave him a great
reception on his ninetieth birthday, and he promised us that he would
be present with us on his one hundredth birthday.
The beloved apostle John, as we have long known him, and as we have
always considered him, will now occupy a few minutes according to his
pleasure. Rev. F. B. Meyer: It is very kind; I do not know where Dr. MacAr
thur has been to-day, but I feel very much more like Andrew than John,
Andrew who found a lad with five barley loaves and two small fishes. I
have been looking for that lad all this day. I think I found him this
morning; I found three loaves and one fish and a half, and I would
uncommonly like to-night to finish my work. I cannot sleep like my
friend here, he can sleep on a moment's notice. When I have a heavy
job like this on, I can't sleep. If you want me to sleep help me to finish
my bit of work, and help me to get the other two loaves to-night. So far
as I can make out, they have been working hard all the time since this
morning's session, we made to-day by God's grace sixty-six thousand dol
lars. I think that is fine evidence of the way that God Almighty pre
pared our plans. I was reading this morning about a thing being done
suddenly, and I don 't think that even Hezekiah did it much quicker than
we did, or David the King. He took all those years to get that money
ready. We did our little in Great Britain last October, and now some
of you big brothers and some of our Englishmen together have done
noble work; but all to-day, I understand, men have been talking to one
another saying, "I am sorry I was not in it," and States have been
stating, "Well, we must pull up; we can not be put out by our sister

264 THE BAPTIST WORLD ALLIANCE.
State," and all these ladies say, "If you cannot make the thing up, we
are going to give our bracelets and jewelry" — and I am quite prepared
to receive it, mind you. We would rather have the cash, because the
jewelry does not reckon up quite so well when you come to sell it. We
won't go home for awhile. We are going to have a good time and we
are going to try and finish this work.
Dr. Prestridge: Brother Doycheff tells me a good brother in his
church who is worth about ten thousand dollars has made his will. The
law allows him to give only half of his property to religious purposes
and he has dedicated and set apart to God for the church of that place
five thousand dollars. My heart beats fast. If they are going to give
that way over there, how are we to give? One brother said to-day, who
made a liberal gift, one that would make our hearts beat, if he had un
derstood exactly how this was, he would have given one thousand dol
lars. If this paper had been read before that time we would have had
one thousand dollars more this morning. This is the paper I want to
read, the action of the Southern Baptist Convention relative to the es
tablishment of a Baptist Theological Seminary in Europe. They en
dorsed this movement and appointed a committee of fifty members to
act with power and absolute authority and this is their agreement and
report :
ACTION OF THE COMMITTEE APPOINTED BY THE SOUTHERN BAPTIST CONVEN
TION RELATIVE TO THE ESTABLISHMENT OF A BAPTIST
THEOLOGICAL SCHOOL IN EUROPE.
Resolution offered by Dr. Lunsf ord :
Resolved, That the following paper presented by the sub-committee
of the committee of the Southern Baptist Convention to consider along
with others the establishment of a Theological Seminary on the Conti
nent of Europe be adopted as the sense and recommendation of the large
committee, and that the sub-committee be authorized to so present it in
conference with the Executive Committee of the Baptist World Alli
ance. Passed. EUROPEAN BAPTIST COLLEGE.
(Specially for the training of Baptist Pastors and Evangelists in South
ern and Southeastern Europe.)
1. That the property be placed in trust in persons to be nominated
by the Southern and Northern Baptist Conventions of America.
2. That the management be under a committee of British and Ameri
cans to be appointed by the trustees.
3. That the president and professors be appointed by the manage
ment committee.
4. That the British and American Executive Committee send a depu-

Thursday, June 22.] RECORD OF PROCEEDINGS. 265
tation to seek to obtain the consent of the Czar for the establishment of
this college on Russian soil, and failing such consent that it shall be es
tablished in some convenient place agreed upon by the British and Amer
ican Executive Committee of the World Alliance.
5. That the Rev. A. J. Vining, as the American Commissioner, be
requested to obtain promises for $125,000 toward the building within the
next six months in America and Canada. It is suggested that the North
ern Convention contribute $50,000, and the Southern Convention $50,000.
6. Any sum left over after the provision of the building be used for
maintenance, and that a guarantee be given for five years of one-third
each of the cost of maintenance up to $6,000 each by the American
(Northern) Baptist Foreign Mission Society, the Foreign Mission Board
of the Southern Convention, and the British Foreign Missionary Society.
RESOLUTION OFFERED BY DR. WHITE.
Resolved, That in case the Foreign Mission Boards of the Northern
Baptist Convention and the British Baptists shall agree to the co-opera
tion outlined in the paper just passed, this committee will recommend,
That our Foreign Mission Board of the Southern Baptist Convention
make the necessary appropriation to carry out the scheme of co-opera
tion as to maintenance. Passed.
¦Upon a motion by Dr. Prestridge the following were appointed trus
tees until the next meeting of the Southern Baptist Convention :
Joshua Levering, J. M. Frost, George Norton, T. B. Ray, E. W. Ste
phens, Z. T. Cody, Geo. W. Truett, A. T. Robertson, John E. White, W.
W. Landrum.
Brethren, the whole thing is harmonious and agreed, and we have
given our hearts to it and we are one upon the whole matter. (Ap
plause.) Mr. Meyer: You see what a very great comfort we have in knowing
that the appropriation which is going to be made is for the up-keep of
the university. It would be a very poor thing to put up a university
and choose teachers and so on unless we have some outlook for the up
keep, and the very noble appropriation which is proposed by the North
ern and Southern and British Conventions is going to guarantee the up
keep of this institution for at least five years. Now, of course, we want
to get the building itself out of the road, and as you heard from Dr.
Prestridge, we are able to go up to one hundred and twenty-five thou
sand dollars, but we want to get one hundred thousand dollars if we
can right now in order to put the building up and have done with it;.
With the security that we have as to the up-keep, it is in good safe
keeping through God's good hand. So now we are going ahead and are
going to try and finish this building. We are going to keep the thing

266 THE BAPTIST WORLD ALLIANCE.
open all the time till we break up, but I would like to get the bulk of
it to-night, and, if possible, the whole.
Canvass for subscriptions was resumed.
Dr. McConnell, of Texas, suggested that the Southern Baptist Con
vention undertake to provide the amount required to make up the differ
ence between the amounts subscribed to-day by members of the South
ern Convention and the total of fifty thousand dollars assigned to that
Convention. This suggestion was endorsed by a standing vote of the
members present from the Southern Convention.
It was stated that this suggestion was made in the expectation that
the Northern Convention would take similar action. Dr. Haslam, of
Philadelphia suggested that as there had been no opportunity of con
sidering the proposition, ten minutes to-morrow morning be devoted to
the suggestion, thus allowing for consideration meantime.
Mr. Prestridge moved that ten minutes be set aside to-morrow morn
ing for this purpose.
The following reply from King George and Queen Mary was read by
Secretary Shakespeare, the audience standing to receive the message:
"Their Majesties desire to thank the Baptist World Alliance for their
telegram of good wishes."
After singing the Doxology and prayer by Dr. Meyer, the meeting
adjourned.

Friday, June 23.] RECORD OF PROCEEDINGS. 267

NINTH SESSION.

Friday Morning, June 23, 1911.
Session opened at 9.30 A. M., with devotional service led by Rev. T.
C. Walker, of Georgia.
Hymn, "All the "Way My Saviour Leads Me."
Dr. MacArthur: Dr. Walker was for a number of years pastor of
the Mount Olivet Baptist church of New York City. He was my near
neighbor. He did a great work in New York; we never had a pastor,
white or black, who baptized so many people in such a brief space of time
as did Dr. Walker. He was honored in that city by being invited to
speak on great public occasions, the only man of his race (Negro) at
that time who received such honor in that city.
Dr. Walker read Luke 5 : 1-11. We have two or three very striking
lessons brought to us from this Scripture narrative. They may be briefly
summed up in four statements. First, these disciples had failed, they
had fished all night and caught nothing. Our Lord on this occasion
wanted to teach them the lesson of faith, because he was about to
change their occupation from catching fish to catching men, and he want
ed men caught alive and saved for service, and in their future occupa
tions they were to succeed by the exercise of faith, and through their
failure they learned to exercise faith. They failed. The night previous
Jesus was not with them. There is no failure when Jesus is present;
we never fail when we are conscious of Divine Presence. Spiritual faith
is a God-given grace; it is invincible, it is unconquerable. It fights bat
tles and wins victories. It is unlimited and omnipotent when it identifies
itself with Jehovah.
The next lesson we learn is fullness. From the exercise of faith they
received fullness, they got so many fish their nets brake, and this was
the result of the exercise of faith. It was also a reward, courtesy shown
to Peter for the loan of his ship as a pulpit out of which Christ preached
to those on the bank. The fourth lesson is fellowship. They saw their
partners up the shore and beckoned to them to help. Out of failure
we learn the lesson of faith ; out of our faith we receive fullness, and out
of fullness we learn the lesson of true fellowship, and this is practical
Christianity, the world's greatest need. Practical Christianity is the
Christ life put into practice, the exemplification of the character and life
of Christ in his people. Practical Christianity will right all wrongs and
settle amicably all difficulties, solve all problems, revolutionize public
opinion, and produce a perfect civilization. I frequently say that prac
tical Christianity is a live wire.
Led in prayer.
Hymn, "Jesus Calls Us O'er the Tumult."

268 THE BAPTIST WORLD ALLIANCE.
Dr. MacArthur: I have very great pleasure" in presenting as the spe
cial chairman of this morning our honored friend and brother, Sir
George W. Macalpine, of England. The program this morning, as you will
observe, is in no small part the program of the Macs. The land of brown
heath and shaggy wood either directly or indirectly is strikingly repre
sented on this program this morning. Nova Scotia, Ontario, and Eng
land are represented in the various speakers. I am sure that we give a
most cordial welcome to our country and to this city and platform to
our brother Sir George W. Macalpine, who is chairman of the Foreign
Mission Committee in England and has occupied other prominent posi
tions in our denominational life in the great country from whence he
comes. (Applause.)
Sir George W. Macalpine then took the chair and spoke as follows :

Sir GEORGE W. MACALPINE, Accrington, England.
When I scan the program for this morning, and read into, its content
the multifarious activities represented there under general headings, I
am reminded how wide have been the developments of our missionary
enterprise in quite recent years. Within the memory of many here the
field of operations of the great societies in which most of us are inter
ested has spread to one continent after another. Moreover, department
has been added to department until the operations of the missionary
agencies of the churches have become quite extensive. For example, to
the simple work of the evangelist has been added that of the medical
missionary, the educationalist and the artisan. Whilst most of us can re
member the rise of women's work for women in foreign lands.
I do not forget that those developments were incipient in the work of
the two great pioneers, Carey and Thomas, as leaf and flower are latent
in the bud. Thomas was himself a medical missionary and Carey a not
able educationalist. It is only now that, in our new Serampore univer
sity, we are attempting to materialize the educational plans of William
Carey. Probably women's work too would have found a place in his
scheme had he been less sadly unfortunate in his wife. As it is, his work
for the women of India is worthy of eternal praise. But all this is evi
dence of the greatness of a mind which conceived that which even now
we are planning and perfecting. If Thomas could see our field hospitals,
so admirably equipped with competent surgeons and highly trained
nurses, he would be filled with gratitude. If Carey could behold our
schools, graded (however imperfectly) from the primary department to
the university, his heart would rejoice.
And when we turn to the Home Base, which is also represented on our
program for this morning, we are again struck by the developments of
the last few years. Here, too, organization has ruled, and many are the
devices for winning the interest of the constituency. The old simple
secretariat has been supplemented by separate departments for the pro
motion of exhibitions, study-circles and a host of other educational
agencies. With what result?
Those who are in close touch with the facts are struck by two phe
nomena, which, a priori, we should hardly have expected to exist con-

REV. C. E. WILSON.

SIR GEORGE W. MacALPINE.

Friday, June 23.] RECORD OF PROCEEDINGS. 269
currently. On the one hand there has been an immense expansion of the
work; on the other, a growing indifference thereto among the rank and
file of the churches (from which I do not exclude the ministry), and a
tendency to stagnation in missionary contributions.
There can be no mistake about either phenomenon, and in the coinci
dence God seems to be teaching us this lesson, that money is not the main
element in the missionary cause — that God's work will go forward
whether we put our hand to the plough or whether we forbear. Yet
surely it is not our Lord's will that His kingdom should be brought in
apart from the church. The missionary enterprise is not only the
church's duty, it is the very breath of her life. While the Lord's work
will go on without her, her health depends upon her exercising herself
therein. And greater demands are yet to be made upon her. We are standing
at the beginning of a new era. A new vision has arisen upon the Church,
of which the World Missionary Conference, held at Edinburgh a year
ago, is perhaps rather the expression than the effective cause. For over
a century the Church has been carrying on a sort of guerilla warfare on
the heathen world. Here and there a detached band of faithful soldiers
has raised the standard of the cross, but the field of battle has not been
adequately occupied. Great areas have been left in possession of the
enemy. Too often the strength of the combatants has been exhausted in
skirmishing between different battalions of the allied troops.
But all this is passing away and we are entering upon an era of scien
tific warfare, in which the advance on the enemy will be united. Ac
curate account is being taken of the opposing forces and adequate plans
laid for a combined assault. The week before I left home it was my
privilege to attend, with Dr. Barbour, the meetings of the Continuation
Committee of the World Missionary Conference. In an old castle in the
North of England leaders of the missionary enterprise, from all parts of
the world and all sections of the Church, were met together. In halls
where the Prince-Bishops of Durham had met in days long gone by to
hold council of war — to seek to stem the advance of the invading Scot or
to raise their contingent of the Parliamentary forces in the civil war—
we too were met, a Council of War — might I venture to say the staff of
ficers of the Captain of our Salvation. In the great hall in which, in an
cient days, the Bishops and their retainers were accustomed to revel, but
now converted into a stately chapel, consecrated as the burial place of
the learned Bishops Lightfoot and Westcott, we knelt, in united prayer to
the King of kings. Episcopalian and Presbyterian, Congregationalist and
Baptist, met together in perfect accord, to take counsel against the
prince of the power of the air, the spirit that now worketh in the sons of
disobedience — to plan the order of battle and to perfect the organization
OT ri 1 1" ri C* K
But after all, organization is not enough. If I may change the figure,
we must have not only the machinery but the power, and we must have
it in every part. How is this to be secured ?
It is often said that Christianity is the only religion which can supply
the dynamic for holiness. But holiness is not a negative but a positive
virtue— it is righteousness illumined by love; righteousness finding ex
pression in action. It has been asserted similarly that Christianity is the
onlv religion which supplies the dynamic for missions. This is a fallacy.
The problem which shares to-day, with that of the great opening in China,

270 THE BAPTIST WORLD ALLIANCE.
the place of supreme urgency, is that of the Mohammedan propaganda
which is moving through East Central Africa with a force that appears
to be irresistible. There is unquestionably an immense dynamic in Mo
hammedanism; yet I believe that of Christianity to be greater. The one
is the dynamic of hate ; the other of love. Here is the secret in this great
conflict. Do we love well enough to win?
What, then, is the power which lies behind the missionary enterprise?
Sometimes we have sought to urge men forward by their Lord's com
mand. The Great Commission has been regarded as the impelling force.
And indeed there is much in this. However specious the arguments ad
vanced against missions we cannot listen to them; we have no option but
to obey our Lord 's command. But a command is not enough ; there must
be a stronger impulse than mere authority. And there is. Surely the
most powerful motive for Christian service is the profound sense of obli
gation to the Christ. We seek the redemption of the world because we
have ourselves been redeemed. Redeeming love has placed upon us an
obligation which we cannot resist. "The love of Christ constraineth us."
If the missionary zeal of the Church is to be deepened — No, I will put
it personally — If my own zeal for the conversion of the world is to be
more fervid, I must gain a deeper sense of my personal obligation to
Christ. It is only as I know the breadth and length and height and depth
of His love — only as I realize the gulf from which I have been redeemed,
and the glory for which I have been redeemed — that I am drawn into
participation in His great purpose of the redemption of the world. Th'j
sense of vital personal obligation begets a love for Christ so intense, it
brings the believer into a fellowship with Him so intimate, that he
catches the faintest indication of His will and hastens to do it. And
He willeth that none should perish but that all should come to the knowl
edge of the truth. "He is the propitiation for our sins; and not for ours
only, but also for the whole world." Thus it comes to pass that the
final test of the worth of any man's religion is his interest in the re
demption of all mankind. We must share the passion of Jesus if we
would share His life. (Applause.)
Chairman: I have now great pleasure in calling upon Mrs. Andrew
MacLeish, of Chicago, to address us on women's work.
Mrs. MacLeish was received with applause and said:

THE CHRISTIANIZING OF THE WORLD.— WOMAN'S PART
By Mrs. ANDREW MacLEISH.
Woman 's part in the Christianizing of the world grows directlv out of
her obligation to Christianity. This obligation is, of course, the basis of
all missionary endeavor, but women owe a special debt to Christ, and
therefore there is laid upon them a special obligation to extend to non-
Christian lands the Christian conception of womanhood. For it is only
under the Christian religion, and its noble predecessor, Judaism, that wo
man s place in society and in the family is recognized as in any sense
co-equal with that of man. Under Confucianism she is a drudge Her
bound feet but symbolize the cramping of her mind. Under Mohamme-

MRS. ANDREW MacLEISH.

Friday, June 23.] RECORD OF PROCEEDINGS. 271
danism she is the plaything of her master, closely secluded in the harem
lest other eyes than those of her lord shall look upon her beauty. Under
Hinduism her condition is most hopeless and degraded, for there the very
religion of the land uses a woman 's body for vile rites. In beautiful, ar
tistic Japan we might look for better conditions, and they are better,
but even here the daughter or the sister may be sold into a life of vice to
raise money for the needs of an ambitious father or brother. Such were
the conditions that gradually came into clear perspective in the minds of
our early missionaries a hundred years ago, and conjointly a realization
of the fact that men, by reason of the iron bars of custom, could never
change the situation, nor reach these shut-in women. And so the call
came from missionaries on the field to Christian women in the home
land, to organize themselves and send out into this heathen darkness wo
men missionaries, bearing with them that light which cannot be hid, but
which shineth more and more unto the perfect day.
It was Rev. David Abeel, an American missionary to China, who first
brought this message. Mrs. Montgomery tells the story in "Western
Women in Eastern Lands. " " The helplessness and misery of the women
of the Orient had profoundly touched him, and he had seen also the hope
lessness of attempting to dislodge heathenism while its main citadel, the
home, was unreached, and unreachable by the agencies then employed.
Thinking long and deeply over the problem, he had come to hold the then
revolutionary doctrine that it was absolutely necessary to bring into the
field unmarried women to reach and teach the women and children. ' '
In the summer of 1834 he was returning home for a much-needed rest.
His route took him by way of England, and while in London he was in
vited to address a company of women in a drawing-room. To them he
made his plea, and repeated the message of some Chinese women : ' ' Are
there no female men who can come to teach us?" He showed them the
tremendous potentialities wrapped up in these untaught heathen mothers
who, so long as they remained heathen, were the great force for perpetu
ating superstition and evil custom. He pleaded with them to extend a
helping hand with these their sisters.
His appeal met a swift response. A group of women representing sev
eral denominations banded themselves together for Foreign Mission work,
and so was formed ' ' The Society for Promoting Female Education in the
East," the oldest women's missionary organization in the world, and
still in active service.
When Mr. Abeel reached America he again addressed large groups of
women in New York City. Again the response of the women was prompt,
but when it was known that the organization of a Woman's Board was
contemplated, the Denominational Boards rose in stout opposition, and at
their earnest request the plan was given up, not to be again considered
for thirty years, until in 1860 another missionary came home with the
same earnest plea. In those intervening thirty years the battle for wo
man's higher education had been fought and won, her social status had
changed and that which was impossible in 1834 had become by 1860 a
thing generally approved. One noted divine of the day voiced the appre
hensions of many when he wrote: "Some of the most thoughtful minds
are beginning to ask what is to become of this woman 's movement in the
church. Let them alone. All through our history like movements have
started. Do not oppose them, and they will die out." What must that good

272 THE BAPTIST WORLD ALLIANCE.
brother have thought as he looked over the parapets of heaven, this past
winter, at the Jubilee celebrating the first fifty years of this "Woman's
Movement in the Church"?
In thus responding to a great call the women of Great Britain and
America certainly did right. They were not only meeting their obliga
tion as Christian women, they were being true to their natures as wo
men, on whom God had bestowed tenderness of feeling and quickness of
sympathy as distinctive attributes. When the stories came of the suf
fering of women and children under heathenism, their hearts went out in
a great pity, and when the fact was realized that only women could reach
them with Christ's message of "good news," they knew that necessity
was laid upon them, yea, woe would be to them if, through their repre
sentatives they preached not the gospel in Asia and Africa and the Is
lands of the sea.
Thus, then did women take the first steps in their part of the great
work of Christianizing the world. After seventy-five years of this work
in Great Britain and fifty years in America, what has been their contri
bution? To the work in the foreign field it has been very great. Shortness of
time has made it impossible to secure comprehensive and reliable data of
the work in Great Britain and Europe but glancing at the records of wo
man's work for Foreign Missions in Canada and the United States, we
find that the women of all denominations gave, in the year 1909, $3,328,-
840, that they employed 2,368 missionaries on the field, of whom 930 were
teachers, 441 evangelistic and zenana workers, 147 physicians, and 91
trained nurses. In addition they employed 6,154 Bible women and native
helpers. They supported 3,263 schools, of which 2,410 were village schools, 329
boarding and high schools, and 11 colleges. They conducted 80 hospitals,
82 dispensaries and 35 orphanages.
American women organized for Home Mission work about 1877. No
records of their achievement have yet been compiled, but it has been
worthy and able.
Surely God has set the seal of- His approval upon the organization of
women for world evangelization. This record is not one of human
achievement, but of God's gracious accomplishment through the humble
human channel of organized womanhood. Weak women, shall we say?
Yes, but "though weak they became strong," waxed valiant through
their faith.
To the conduct of the Home Base of Missions woman 's work has also
made a distinct contribution born of their very necessities. The wo
men 's work was in every instance started as an auxiliary. Its object was
to raise an additional sum to meet the extra, unreached needs of the wo
men and little children. There could be no hope for large donations.
What came in must come in small sums. Two cents a week from each
woman was the first ideal. Many a woman made her contribution from
her egg or her butter money. With only the littles to look to, they must
fall back upon the good old adage that ' ' Mony littles mak a muckle, ' ' and
it was quickly seen that success lay in careful, complete organization, and
the closest attention to detail. The country has been covered with a sys
tem of women's mission circles, each related to a responsible associa-
tional secretary, the associations in turn each related to a responsible

Friday, June 23.] RECORD OF PROCEEDINGS. 273
State secretary, and presiding over all a general board. The greatest
asset of these organizations has been the unpaid labor of devoted women.
In that union society of women for the conversion of the world, formed
back in 1860, just at the outbreak of the Civil War, was the beginning of
woman 's organized altruistic work, which has since blossomed out all over
the country into clubs and societies for innumerable philanthropies and
reforms. The conditions which called it into existence still remain much
the same, though the advance of Christianity is breaking down some of
the prejudices and customs that secluded Oriental women. The progress
of Christianity, however, makes it none the less, but rather the more im
portant that the women shall be educated. As Japan, China, Korea, In
dia slowly emerge out of the medieval darkness in which they have so
long lain, a striking fact of the situation is the new conception of wo
man's place in society. Thoughtful native leaders everywhere are writ
ing and working for the elevation of their women, realizing that no na
tion can rise higher than its mothers. The wife and mother in the home
holds the key of the situation. If she is to train up intelligent Christian
children, she must herself be intelligent and Christian. Moreover, ex
perience has again shown that the power of a heathen wife and mother
is such that it is almost impossible for the husband or the son to remain
true to Christianity when under her influence. We cannot realize the
grip which superstition has upon heathen people, that fabric of belief in
which their minds have always been wrapped. All this immeasurable
power the heathen wife has in her hands to draw her husband back to the
beliefs of his fathers. Here is the strong citadel that must be broken
down. The girls of heathenism must be given a knowledge of the true
God. Their minds must be trained in clear and reasonable thinking. They
must be taught the scientific facts of the natural world as the only cor
rective for superstitious fear. Large numbers of them must be trained
as teachers for their own people. Other large numbers must be trained
as Bible women and evangelistic workers. The training of native girLs
must of necessity be done by Christian women, for custom, in all East
ern lands, forbids the teaching of girls solely by men.
Another great realm for the woman missionary is the heathen home.
Here she enters, gains the love of the children, the confidence of the
mother, and becomes the beloved helper and friend. What the settlement
worker does in the poverty-stricken homes of our American cities, that the
Christian missionary does in the Oriental homes of poverty and ignor
ance ; with this distinction, that the missionary 's first business is to preach
the Christ, then to perform the offices of human helpfulness as distinctly
the embodiment of his loving spirit. To non-Christian homes of wealth
and influence too the missionary has access, and in such she has need of
all the tact and grace and good breeding that she would need in like
homes in her own land, that she may in good time commend to these peo
ple also her Christ and His emancipating gospel. In this work among
the homes obviously men missionaries could never take the place of wo
men nor have the access which is granted them.
The medical work speaks for itself. In some lands it is quite impos
sible that the physical ailments of women should be treated by men. In
no Eastern land is it easy for a woman to place herself under the care
of a male physician. There must be women doctors and nurses, not only
to care for the countless sick and suffering about them, but also, and far
18

274 THE BAPTIST WORLD ALLIANCE.
more important, to train native women as doctors and nurses for the
work among their own people.
For all this woman's work on the Foreign Field the wives of mission
aries are quite inadequate. They have the care of their own homes and
children. They must help in the work of their husbands, and nobly do
they do it. They have neither time nor strength for this great distinc
tive work. There is no solution for this problem but the unmarried wo
man missionary.
Such being the situation what shall we say of the separate organiza
tions of women at home for the support of these single women and their
work abroad?
All will grant that they were needed at first. The work could have
been started on no other basis. Have conditions so changed as to ren
der them unnecessary or unwise now?
One of the greatest things that the women's organizations have done
at home is to develop and educate a vast body of earnest women. A
great feature of their work is the widely reaching plan for missionary
education, based upon the well-authenticated belief that missionary in
terest and missionary giving are co-extensive with missionary knowledge.
The circles of women in the individual church are the units in this work.
They meet for study and information upon missionary subjects. In ad
dition to the great work which each separate denominational woman's
society does along these lines, a statesmanlike, interdenominational move
ment for united study was inaugurated ten years ago. In accordance
with this plan ten annual volumes have been published, each by a speci
alist, and designed to educate the women of our land in some phase of
the work. The sales of these books have been large. The present year
brings them up to 600,000. Even this, however, does not measure their
use. In many, many instances one or two volumes have guided the work
of a whole group of women. An outgrowth of this work has been the
summer schools for mission study, where courses of lectures upon the
study book for the coming year have been given by experts, and to
which women have come for training in matter and method, that they
may in turn lead the women of their church and neighborhood. These
summer schools now cover the country with a loose network from Massa
chusetts to California.
In the progress of their work the women's societies have developed a
very large constituency, as evidenced by the large contributions which
they have received. This contributing constituency may be divided into
three classes: those who give from an intelligent love of the cause and
of the Christ whose cause it is; those who give, partly at least, because
of a pride and a sense of responsibility which they feel for their own
woman's work; those who give because the faithful collector, blessed be
her name and work, comes after the money. The first class would give
under any circumstances. The second might pare down their giving if
they did not feel that certain parts of the work rested distinctly upon
their shoulders. The third would probably forget all about it, or never
rise to the point of actually making their contributions, if the collector
failed to come. Moreover, such is the power of momentum in the hu
man mind — at least in woman's mind, changes in method are disastrous,
as experience has many times shown. It takes long to get a new method
thoroughly understood, and the complicated system of its wheels run-

Friday, June 23.] RECORD OF PROCEEDINGS. 275
ning smoothly, and this means loss for the time being. It is said, you
know, that the three great conservative forces of the world are religion,
education and woman. They don't like to be unnecessarily jogged out
of their habitual ruts.
One other point might well be made -here. The separate women's so
cieties serve to connect with the church and its work many women of
ability and experience in affairs, who would otherwise give themselves to
the clamorous and fascinating calls of philanthropy outside the church.
The various responsible positions of these societies offer a field for all
the devotion, judgment, executive ability and general intelligence which
any woman may possess, and they return to her an intellectual develop
ment and a spiritual growth well worth the cost. If the church does not
offer to able women work worth the doing, she has no right to complain
if they are drawn aside to clubs, organizations for social betterment, and
the splendid philanthropies of the day which, alas, have had to arise out
side the church, rather than within it.
Granting then, for the time being, that the women's organizations
have still their place in the Baptist body, are there any points at which
they could become more valuable members? Can the difficulties of sep
arate organizations, for certainly such exist, be overcome without de
stroying the strength of either? It is to the answering of this question
that we Baptists must set our minds.
Fine and strong as the women 's organizations have been and are, they
have certain limitations which have grown perhaps out of the very loy
alty of the women to them. One of the attributes of woman is her in
tense devotion to her own. It is what makes her capable of being under
all conditions the cherishing mother. It is her most beautiful character
istic, but like all others it needs balance. We have perhaps given our
selves too unreservedly and completely to this dear missionary child of
ours. We have failed to extend our vision and our knowledge far
enough to see that this, though our own, is but a small section of the
great whole, and that our loyalty, onr interest and our knowledge should
include all. We cannot look upon ourselves as a separate battalion in
the great struggle with heathenism. We are a part of the vast army
which must move as one and present a united front to its mighty foe.
In these days of union and co-operation we Baptists all need to often
ponder that wise injunction of the Apostle Paul, "Look not every man
on his own things, but every man also on the things of others. ' '
The woman's point of view is just as necessary in this great work as
the man's, and the man's is as necessary as the woman's. Some way
must be found of bringing our general societies and our women 's organi
zations into the closest touch with one another, that the difficulties of
each may be known to the other, that they may be mutually helpful, and
most important of all, — that their work may be a unit on the mission
fields, and may be conducted in absolute harmony and with mutual un
derstanding at home. We are advancing to this point. The spirit of co
operation has grown rapidly of late.
In the suggestions made to the Edinburgh Conference last summer by
the Commission upon the Home Base was this: "That within the same
denominations there be formed a Board of Reference and Counsel, con
sisting of duly elected delegates from the Women's Board or Boards
and the General Board, by which questions of co-operation and even of

276 THE BAPTIST WORLD ALLIANCE.
federation may be discussed, and methods of harmonious work devised."
It would seem that some such plan might well fit Baptist polity.
By whatever road it is reached there is little question that the near
future will see a closer affiliation of the women 's societies to the general
society of the denomination, such an affiliation as shall conserve all that
has been noblest and best in the past of woman's work, and shall enable
it to make its richest contribution to the glorious whole, the Christianizing
of the entire world. (Applause.)
Chairman: I have to call upon the Rev. C. E. Wilson, of England,
my own colleague, secretary of the Baptist Missionary Society, to ad
dress the Congress.

MEDICAL MISSIONS.
By Rev. C. E. WILSON, B. A.,
General Secretary Baptist Missionary Society.
Medical Missions are recognized to-day as a valuable department of the
evangelizing agency of the Christian church in non-Christian lands. They
are acclaimed as the outstanding example of Christian benevolence and
one of the best evidences of the worth of our religion.
There are not a few people who lack enthusiasm for the exposition of
Christian doctrine among the heathen, or zeal for the conversion of the
world to Christianity, who nevertheless express their approval and are
even prepared to assist in the support of Medical Missions. Whatever
opposition foreign missions in general may have to meet, the mission
ary doctor and nurse are not usually selected for the attack of hostile
critics of foreign missions.
The proposition that it is the object of this paper to prove is that the
Christian church ought to do much more than it has hitherto done for
the establishment and maintenance of strong, efficient, well-equipped
missionary hospitals and dispensaries in non-Christian lands. I shall
seek to show :
I. The recent growth and present position of this department of
foreign missions.
n. The sanctions and missionary value of the method.
III. The present opportunities and needs for its development.
IV. The limits and perils which require to be recognized.
I. Recent Growth and Present Position.
The review of Protestant missionary statistics for the past ten years
for which full opportunity has been afforded by the recent World Mis
sionary Conference in Edinburgh, gives one a very vivid impression of
the remarkable progress which the medical side of missionary opera
tions has made in comparison with all other departments.
In connection with the Protestant churches there are now nearly one
thousand doctors engaged in work on foreign stations, or one in every

Friday, June 23.] RECORD OF PROCEEDINGS. 277
nineteen foreign missionaries. Ten years ago there were only seven
hundred tully trained medical workers.
It is particularly noticeable that the number of women doctors has
increased more than half in this time.
Mission hospitals have increased in number much more rapidly than
mission schools. There are now five hundred and fifty Protestant mis
sion hospitals in non-Christian lands.
While the number of students in mission training colleges for native
teachers and preachers has increased 5 per cent in ten years, the num
ber of medical students has more than doubled, and in the case of women
students has trebled in the same period.
While the number of pupils in mission elementary schools has in
creased 28 per cent, the number of in-patients treated in hospital by mis
sionary doctors has increased 75 per cent.
It will not be difficult to show that this force is as yet quite inade
quate even to the requirements of the missionary societies at their pres
ent standard of operations. The figures, however, show quite clearly that
there has been far more attention directed towards this side of missions
than was formerly the case and that the progress of the decade has been
proportionately greater in the medical department than in any other.
This may be accounted for in many ways. The fuller knowledge of
the condition of non-Christian lands, which a wider spread of missionary
literature has made possible, has brought home to Christian people the
deplorable amount of physical suffering which heathen ignorance and
superstition has entailed and Christian sympathy has been aroused to
help; there are certainly increased facilities in the home lands for se
curing full medical training and qualifications, and therefore more Chris
tian doctors are now available than in former years. And there is, un
doubtedly, a connection between the proportionately higher rate of in
crease in medical than in other more directly evangelistic and educational
agencies, and the proportionately greater emphasis laid in all our
churches to-day upon the social and material betterment which "pure
religion and undefiled" is bound to seek and accomplish than upon theo
logical exposition and argument.
There are dangers as well as advantages in this change of emphasis
of which we must all be conscious, and it is quite arguable that the
church as a whole is not as much stronger against the assault of unbe
lief and equipped for aggressive advance upon the real strongholds of
heathenism as the increase in its philanthropic and educational appa
ratus might persuade the more sanguine to suppose.
But without laying any exaggerated claims on their behalf we can
and do rejoice that the place of Medical Missions in the thought and
affection, in the support and personal service of Christians to-day is
higher than it has ever previously been. Every missionary society sees
the importance of employing their help on the foreign field, and no ap
peal for missionary support at home meets with better response.
II. Sanctions and Missionary Value of Medical Work.
I am not a medical man. I share with many laymen the notion that
physicians, like other mortals, are liable to error, and that they some
times fail.
I have set out to write this paper with the desire and determination

278 THE BAPTIST WORLD ALLIANCE.
not to exaggerate, though there is perhaps no modern cause in regard to
which there is greater temptation.
Opposition may be needlessly created by over-stating the claims of
any good undertaking. So many things have at different times been de
clared to be the first and most important of all duties that the sanction
of everyone of them tends to be diminished.
With so vast and diverse a problem before it, the Christian church
must find a right use for every possible weapon and method. We have
surely arrived at a stage in our history when the supposed rivalry be
tween different methods is seen to be unnecessary. Each way of work
ing in its place and time and all at their best should be our rule.
I am not going to say therefore that Medical Missions are the highest
and best form of Christian service; that no progress in evangelizing
the world can be made without them — that other forms of missions are
of less importance or authority — I cannot say that the "Acts of the
Apostles" is a report of a Medical Missionary Society, or that the Mis
sion of the Seventy was the pattern of modern dispensary work in China.
Still less would I speak of the Divine Miracle Worker in terms that only
apply to a modern practitioner in medicine and surgery. I recognize the
insufficiency and shortcoming of every single Christian agency and the
need of all to make up the perfect service of the King. There are di
versities of gifts and to use the English Church liturgy version — "He
gave some to be apostles, some prophets, some evangelists, some pastors
and doctors, to the edifying and making perfect His church. ' '
Commission No. 1 of the Edinburgh Conference in their report sum up
the merits of Medical Missions in these words :
"Medical Missions are practically on the same level as education, as a
method of high value. They are a noble feature of modern missions.
They break down barriers ; they attract reluctant and suspicious popula
tions; they open whole regions; they capture entire villages and tribes;
they give a practical demonstration of the spirit of Christianity."
The last of these sentences undoubtedly expresses the fact of greatest
significance. CHRISTLIKE MINISTRY.
We come near to reproducing some of the most tender and attractive
features of our Lord's own earthly ministry among men when we go in
His name among the suffering and diseased and show them pity and re
lieve their pain. He who came to show us all God's mercy was moved
with compassion for all who were sick and distressed. Those whom He
healed with His miraculous touch did not all believe in Him and accept
His gospel, but His marvelous works were indeed "signs" and parables
to many.
Christianity is the best religion in the world for physical health and
happiness. _ It has encouraged all progress in the science of healing.
Non-Christian lands, even the most civilized are full of amazing ignor
ance of the laws that govern our bodily life and the treatment of dis
ease. It is not merely among the savages of Central Africa or the South
Seas but among the refined Indians and lettered Chinese that there are
still found the most foolish superstitions and the most barbarous practices
in regard to diseases.
If we had no higher aim than to reduce the sum total of physical pain

Friday, June 23.] RECORD OF PROCEEDINGS. 279
among the members of the human race, it would be worth while seeking
to spread Christianity throughout the world. Who can tell what we owe
to the gospel of Jesus Christ in the alleviation of our sufferings, in the
tender regard shown for the sick, the gentle nursing, the skilful diagno
sis and the mitigation if not the conquest of our pain?
SYMPATHY.
Nothing touches the heart of a man more quickly than compassion for
him, or for one he loves, in sickness. This is of course an opportunity
every Christian has to show himself worthy of his Master's name. But
if with our compassion we can combine medical or surgical skill we be
come possessed of one of the most potent influences in all human life.
"One touch of nature makes the whole world kin."
Pain is the common heritage of all our race and we cannot go far in our
acquaintance with any non-Christian people without realizing how piti
able is the physical need of those who have not yet come into the bene
fits of Christian enlightenment.
While every missionary must and actually does seek to show in his
behavior the spirit of Jesus, the medical missionary has a particularly
valuable opportunity of showing how real and practical is his compas
sion and how disinterested his purpose.
A RECENT ILLUSTRATION.
Few more touching tributes to a Christian life have ever been given
than that given by the Viceroy of Manchuria in February of this year
at the funeral service of Dr. A. F. Jackson, a young Presbyterian mis
sionary doctor who offered himself for plague duty on the frontier and
after a time contracted the terrible disease himself and died.
(Extract from "Daily News," Thursday, 9th March, 1911.)
"Pekin, Feb. 15th.
"At the funeral service for Doctor A. F. Jackson, a young Cheshire
man who had but recently come to China, a pathetic story of the plague
now ravishing Manchuria was given in striking form. The speaker was
a Chinaman of the old school, a man of great ability, chosen for the dif
ficult office of Viceroy of this vast Province of the North, where only a
statesman can reconcile the conflicting ideas of Russia and Japan with
those of his own countrymen. The Viceroy of Manchuria, H. E. Hsi
Liang, is a tall, heavily-built Manchu, with large head and thin white
beard. In his stately robes and feathered hat— worn, as is the custom
in the house as well as out— he looks indeed massive. And he has that
rift of language which comes of twenty or thirty years of study amongst
the Chinese" classics. These were the words of the Viceroy, spoken in the
Scotch Presbyterian Chapel at Mukden:
'•' 'We have shown ourselves unworthy of the trust laid upon us by
our Emperor; we have allowed a dire pestilence to overrun the sacred
^'His Majesty the King of Great Britain extends his sympathy to
every country overtaken by calamity, and his loya subject, Doctor Jack
son moved by that spirit which rules his Sovereign, with the heart of

280 THE BAPTIST WORLD ALLIANCE.
Christ who died to save the world, came to our aid when we besought him
to help our country in its hour of distress.
" 'He went forth to help us in our struggle. Daily where the plague
lay thickest, midst the groans of the dying, he struggled to help the
stricken, to find medicine to stay the dreadful disease.
" 'He was worn out by his efforts; the pest seized upon him, and took
him from us long before his time.
' ' ' Our sorrow is beyond all measure ; our grief too deep for words.
" '0 spirit of Dr. Jackson, we pray you to intercede for the twenty
millions of people in Manchuria, and ask the Lord of Heaven to take
away this plague, so we may once more lay our heads in peace upon our
pillows. " 'In life you were brave; now you are a spirit. Noble Spirit, who
gave up your life for us, help us still, look down with sympathy upon us
all.' A VALIANT FIGHT.
"Unlike many Chinese officials, the Viceroy of Manchuria enlisted the
services of foreigners at the first appearance of the plague in his capital.
When a trainload of coolies bound for the Tientsin and Peking district
were discovered to have sickness among them, and were turned back at
the Manchurian border — that is to say, at the Great Wall— H. E. Hsi
Liang at once availed himself of the services of the missionary doctors;
and Doctor Jackson volunteered to take charge of the coolies and segre
gate them.
"It is a dramatic story. There are four hundred and seventy-nine of
these unfortunate fellows who had been working for a pittance of wages
in the cold North country, harvesting soya beans meant for the Euro
pean market. They were on their way in goods cars back to their homes,
in the milder Provinces within the Wall, where they looked forward to
spending the Chinese New Year with the parents they revere, with their
little-footed wives, and with the shaven-headed children.
"On January 15th this mass of humanity fell to the care of Doctor
Jackson. It is not difficult to picture the terror and the misery of the
queued throng as they were crowded into five Chinese inns, confiscated
hurriedly and transformed into segregation barracks. Later Doctor Jack
son secured six more houses, and was able to give them a little more
living room.
"The coolies began to die. The toll of deaths reached eighty before
Doctor Jackson contracted the disease. Clad in a long white covering,
with rubber boots on his feet, and a mask and hood over his face and
head, breathing through lint damp with a solution of carbolic acid, he
made his rounds daily from inn to inn.
GAVE UP HIS LIFE.
"For a few days the coolies, receiving good fare and being kept warm,
were more or less content, not expecting their detention would be very
long. But when the deaths began to come rapidly, especially in the worst
inns, a panic struck them, and thirty escaped to carry the infection
wherever they went. The weather being still bitterly cold, they could
not travel far afoot, and the railways were no longer taking passengers.

Friday, June 23.] RECORD OF PROCEEDINGS. 281
"Doctor Jackson would line up the occupants of each inn, go down the
line, and cut out suspects, and send them off to another inn, where certain
death awaited them.
"Friends of Dr. Jackson say that when he discovered in himself the
first symptoms of the disease he tried to hide, to keep away from any
other being to whom he might impart it. Fellow missionaries, however,
masked and properly clad, went to him and endeavored by injections of
Haffkine serum to save his life. But no man recovers from this disease,
and their efforts were of no avail."
Such an incident and such a funeral oration may well be commended to
the attention of those whose favorite dictum about foreign missions is
that they tend to international jealousies — that it is the missionaries who
dishonor their nationality and irritate and prejudice the minds of native
rulers. PRACTICAL HELP.
Medical work is only one of the many forms in which Christian mis
sions are serving the material interests of the people among whom they
are established. It is one of the most curious of the foolish notions
about missions that has settled in the minds of the unsympathetic, that
they are visionary and unpractical. That the Protestant missionary is
nothing but an eager zealot bent on threatening or cajoling ignorant peo
ple to subscribe to a new dogma.
The fact can easily be verified that every kind of philanthropic work
that can be named is to be seen in operation in our missionary societies.
Those who know most about our foreign missions are only careful lest
the social, educational, medical, and other philanthropic ministries should
absorb more than a due measure of the mission's resources, and the
clear and constant exposition of the words and work of Christ and the
building up of a strong and spiritual church receive less than its rightful
care. SCIENCE AND SUPERSTITION.
It is a great step to emancipation of the soul to disprove the error that
holds a mind in bondage — and the presence of the Christian mission of
skilled men of science, able to show that the old superstitions about dis
ease are no longer tenable, and able to deal successfully with things that
have for ages baffled them and their fathers, is a mighty inducement to
the most timid or the most hostile heathen mind to consider with respect
and friendliness the doctrine of the Christian teachers.
ATTRACTION OF NUMBERS.
I have seen medical missions in many lands. I have never seen or
heard of a mission hospital or dispensary lacking patients ; they always
lack workers, and funds. Last year there were 164,000 in-patients and
4,000,000 out-patients.
I have vivid recollections of the pathetic crowds waiting to be treated.
Whose heart could resist the pitiful appeal of those wistful faces?
INDIVIDUAL DEALING.
It is an essential feature and one of obvious importance from a mis
sionary point of view that every patient must be dealt with individually.

282 THE BAPTIST WORLD ALLIAS CE.
If, therefore, the competent staff of the medical mission is only sufficient
to take full advantage of this circumstance, it is obvious that medical
missions have an opportunity for personal instruction and religious in
fluence that is hardly rivalled by any other Christian agency.
Not only with the patients who may or may not be in a frame of mind
in which religious impressions are easily made, but also with relatives
and friends in the home or at the hospital the medical mission worker
ought to have a chance of personal talk that may be of enormous value.
The unceasing demand now being made upon the time and energy of
every missionary doctor on the field leaves very little room indeed for
home visitation and the "private" or domestic medical practice that we
are most familiar with in the home land — and the crowd in the waiting
hall of the dispensary takes a long time to pass through the consulting
room and receive the individual examination and advice of the physician.
If that time is well occupied by evangelistic effort on the part of some
of the staff of the mission much good may result, but much of the value
of the missionary doctor is lost if he does not himself take a leading part
in this evangelistic work.
The daily ward services and individual talks with the patients during
days of convalescence obviously offer immense possibilities, if there is
only permitted enough leisure for the professional workers — whether
doctors or nurses — to devote themselves to the cure of souls.
THE ACTUAL SUCCESSES.
The practical successes of medical missions in every country, and
throughout the whole history of modern missions, can be abundantly
demonstrated. The man who acted as "path-finder" for modern mis
sions and became the first colleague of Dr. William Carey, in Bengal, was
John Thomas, a qualified surgeon; and the first baptized Hindu convert
of the Baptist Missionary Society, the first Indian to join our Baptist
brotherhood — Krishna Chandra Pal, of Serampore — was converted
through the agency of medical missions. The resetting of a broken arm
proved a most convincing argument for the Christian faith, and led to
the salvation of a man who became a most remarkable witness to the
gospel. In more recent years we have seen lands like Korea and For
mosa opening up to the influence of the gospel largely in response to the
ministry of healing.
III. The Present Opportunities and Needs Among Moslems.
The World Missionary Conference report declares this method to be
the most effective for carrying the gospel into Mohammedan hearts and
homes. Where Christian theology and even Christian ethics are resisted with
fanatical zeal by the followers of Mohammed, where public preaching ia
almost impossible either through the laws of the rulers or the tolerance of
the populace; where Christian schools are avoided and Christian books
are destroyed, in such Moslem^ lands the Christian hospital can still
attract patients grateful to receive the skilled and gracious help that is
so needed and so vainly sought elsewhere.

Friday, June 23.] RECORD OF PROCEEDINGS. 283
IN AFRICA.
The critical position to-day in respect to the great religion of Islam,
and the urgency of a strong evangelistic propaganda directed towards
both the conversion of Moslems to Christ and the saving of those pagan
races of Africa that are in danger of being swept into the ranks of the
Mohammedans, point to the importance of more advantage being taken
of Christian Medical Agency in Mohammedan lands.
AMONG ANIMISTS AND THE SLAVES OF WITCHCRAFT.
Of the effectiveness of medical missions among those who are in spir
itual bondage to witchcraft, in loosening the grip of that fearful tyranny,
it is needless to produce any proof. "The dark places of the earth are
full of the habitations of cruelty ' ' and no places need more and no places
will respond more readily to the merciful kindness of Christian healing.
MEDICAL WORK FOR WOMEN.
Emphatic reference must be laid here to the open door that even the
Zenana and Harem offer to Christian medical women. The appalling
amount of suffering among the women of India and Mohammedan lands,
where the two-fold evil of child marriage and the seclusion of women so
largely prevails, ought to touch the hearts of their Christian sisters with
a passionate longing and determination to mitigate their pain and bring
to them in their misery the comfort of Christian love.
The increase in the numbers of Christian women doctors and nurses,
both foreign and native, which has taken place in recent years, ought
to be multiplied over and over again. And it would be if knowledge of
the facts could be linked to genuine devotion to our Saviour Lord.
IV. The Limits and Perils of Medical Missions.
Success in every sustained human effort depends on recognizing the
limits of the undertaking. We as often fail from attempting too much,
as from striving too little.
it is the duty of the civil power.
It may seem absurdly obvious to remark that existing Christian mis
sionary societies cannot possibly expect to bring expert medical and sur
gical aid within the reach of all the millions of the non-Christian world.
It is hardly possible to claim that our civilized governments of Europe
and America have yet accomplished that desirable object in our own
countries of the West.
We may admit at once that it is not directly and positively a part of
the church's business to do that. It is the duty of the civil authority,
and wherever, and just in proportion as that authority is enlightened it
will fulfil that part of its duty. If all our churches at home had to open
and manage dispensaries and hospitals for the poor the fact would ex
press a shocking condemnation of the governments under which we live.
Where there is adequate medical and surgical provision in the community
either privately for those who have sufficient means, or publicly for those

284 THE BAPTIST WORLD ALLIANCE.
who are indigent, the Church of Christ as an organization will naturally
and properly assist the medical faculty to do its own work by its re
spectful and admiring support and a becoming abstinence from any in
terference. Our commission is to "preach the gospel to every creature."
The normal condition in which we find our fellow-creatures is health not
sickness. The lusty and strong may be those who need our gospel most —
and even where there are many sick there may already be provision for
their treatment. Our business is to make disciples of them, teaching
them to observe whatsoever Christ has commanded us. There are, here
and there, in heathen lands to-day, places where medical missions are not
a pressing need, though the people wait to hear the saving message of the
gospel. We dp not advocate Medical Missions being established by the church
through its missionary societies in places such as the Indian town in
which I lived for nine years — where, in addition to the government hos
pital and dispensary outposts, we had several Hindu graduates of the
Calcutta Medical College, and two Indian Christian graduates of Edin
burgh University engaged as medical practitioners. It was, and still is,
a place of great Hindu bigotry, a centre of Jagannath worship and in
great need of evangelistic work, but it would have been offensive and
wasteful both of money and strength for the missionary society to em
ploy a medical man in that particular town while in vast stretches of
the Indian Empire it is declared to be the fact that not 5 per cent of
the population is within five miles' reach of a qualified doctor.
The instance I have quoted is, of course, an outstanding exception
now, but with the advance of Christianity and education it becomes a
more frequent thing to find Christian physicians in many towns in India
and China. Though the need for preaching the gospel to the heathen
may still be as great to-day in that Hindu town to which I have refer
red there will not remain to us the same gracious opportunities and
we shall not be able in the same way to press the urgency of medical
missions. The highest success of Medical Missions grows out of the recognition
of this limitation.
The true aim of a missionary society is to render itself unnecessary;
medical missions, like all other agencies, must work for their own ex
tinction. When the uncivilized African is enlightened the missionary
will not need to make his own bricks and build his own houses. When
the Chinese Government has laid hold of all the apparatus of Western
University education, the foreign missionaries will not be required,
indeed they will not be allowed, to lead Chinese education as they do
to-day. And just as the best work the educational missionary can do is to
train native Christian teachers to extend Christian education, and the
most potent missionary agency of all is the trained native preacher, so
in the department of medical mission work, the finest and most per
manent service that can be rendered to the cause of Christian missions
by the physician and surgeon, is the training of native Christian physi
cians, surgeons, and nurses. What may we not hope of the eight hun
dred native Christian men and women now studying medicine in Prot
estant missionary colleges ?
What possibilities for any single country lie in the winning of this

Friday, June 23.] RECORD OF PROCEEDINGS. 285
noble profession to the service of Christianity by giving to a goodly
number in the first generations of Christians the knowledge of medi
cine ? And while science is making its irresistible advance into Eastern
lands it is the serious duty of the Church of Christ to see that the new
weapons are put into Christian hands. In China this is being done in
our missionary colleges and is one of the most hopeful of indirect mis
sionary methods. perils.
The greatest perils that assail medical missions are those which have
both their chief causes and also their cure in the church at home.
The greatest danger about medical mission work is that we shall not
do it thoroughly enough. By want of thoroughness I do not mean merely
the want of proper apparatus for modern hospital treatment. It is as
tonishing what wonderfully good results can be, and are actually
achieved by our. skilled and resourceful missionary doctors with very
simple appliances. Of course they deserve the best and most complete
equipment we can afford to give them.
I certainly do not impugn the quality of personal gifts or profes
sional education of our medical missionaries. They compare not unfav
orably with any section of the missionary staff, and it is a matter of re
joicing that so many highly qualified men and women who would have
adorned their professions in the home lands have devoted their lives
to this noble service for Christ and for the world.
More must be done in future to give them time for that preparation
which is required over and above their professional education — in order
to make them efficient missionary workers.
This must, of course, include leisure to master the language and un
derstand the religious ideas of the people. We are too eager that they
should assume practice on their arrival in the field, and undertake re
sponsible posts in our organization, and so the highest interests are
sacrificed to lesser interests, and the direct spiritual results of medical
missions are less than they would otherwise be.
The danger of subordinating the spiritual to the physical ideal in
medical missions is real and is recognized, I venture to declare, by no
body more clearly than by our missionary doctors.
There are people in our Christian lands, and in our churches, perhaps
among the supporters of missions, who seem to think — who speak as if
they thought— that it were a more Christian thing to give a man physic
than to tell him of Christ — to bandage his arm than to save his soul.
They are not easily persuaded to admit that more good is accomplished,
both for the individual himself and for his community, by leading a pa
tient to seek, through Jesus Christ, God's pardon for sin, than by rid
ding his system of malarial fever.
But the best safeguard against medical missions lowering their ideals,
losing their spiritual energy, is in making them, wherever they are es
tablished, as thorough as possible. The notorious fact is that of the
five hundred and fifty mission hospitals in existence, a great part have
only one physician to give his attention to the entire work. A mission
hospital with only one doctor is almost an absurdity. In such a situation
the doctor cannot have time for doing his work thoroughly, either m his
hospital or his preaching hall, or in his private visitation
Now in any case a medical mission involves considerable cost. Of all

286 THE BAPTIST WORLD ALLIANCE.
work this kind can least suffer to be stinted. It is a more expensive
kind of work than any other that missionary societies are doing, and it
is, therefore, wasteful to incur the expense of a mission hospital equip
ment at all unless its missionary opportunities are utilized to the fullest
extent. To do this a sufficient staff is called for to safeguard the insti
tution against the risk of raising prejudices on account of failures in the
treatment of patients where success might be so valuable, and to enable
those who minister to the body to be also the messengers of the truth to
the .mind, and the instruments whereby souls may be led into life and
peace. We are all too much tempted to materialism. We are anxious for our
life, what we shall eat, and what we shall drink, and wherewithal we shall
be clothed. It is easy for us to conclude that good and comfortable
health is more important than good character, and freedom from pain is
of greater worth than freedom from covetousness and pride. Who can
so well preach the contrary doctrine as a Christian physician missionary ?
We want the church at home to believe that the highest and most-to-be-
coveted achievement of the physician in the medical mission is to lead a
soul to faith in Christ. When the church really pours out its heart in
the prayer which is founded on that faith, all mission work among the
heathen will prosper.
There is open to our young men and women of culture and ambition
a career than which no servant of God could desire a nobler, in the medi
cal service of foreign missions.
We who dwell at home in ease and in the enjoyment of all the com
forts and helps that science and good government bring us, may well
covet the privilege of serving, as our means permit, our fellow-men and
women, even if it were only to the extent of the medical help that we may
contribute to supply.
But the physical is only a parable of the spiritual need. Let us re
member that to the measure in which it is possible for us to lessen it
we are responsible before God for the extent to which heathenism holds
sway in' the world in our lifetime.
Pity, humane feeling, a sense of indebtedness for mercies we have
received, all these motives may prompt us— but above all is the longing
to satisfy the heart of Him to whom we owe all things and whom it will
be heaven itself to hear declare "Inasmuch as ye have done it unto one
of the least of these my brethren ye have done it unto ME. ' '
(Applause.)
Chairman : We will accord a very hearty welcome to the next speaker
the Rev. Dr. E. C. Morris, of Arkansas, who will address us on "Negro
Work for the Negro." (Applause.)
THE NEGRO WORK FOR THE NEGRO.
By Rev. E. C. MORRIS, D. D., President National Baptist Convention,
Helena, Ark.
Brother President, Ladies and Gentlemen :
Having had the honor of attending the first meeting of the Baptist
World Alliance, and having enjoyed the privilege of making a few
remarks in that meeting, I deem it extraordinary to be given a place on

Friday, June 23.] RECORD OF PROCEEDINGS. 287
the program at this time, and beg to assure you that I fully appreciate
the distinction that this appointment gives.
I recognize that I am speaking to the representatives of an irresistible
army of Christians — those who are in line with the direct successors of
the apostles of Jesus Christ and who, upon the doctrines of Jesus Christ,
are as firm as Gibraltar. To be in the presence of such representatives is
sufficient to give renewed inspiration and courage to any speaker.
You will pardon reference to the fact, that while I appear to you as a
Baptist, yet I come as the representative of a denomination of Christian
people commonly known in the United States as Negro Baptists, whose
principal missionary organization is the National Baptist Convention.
While these are not different in doctrine or practice, they are separate
and distinct from the white Baptists in many things. But we are proud
of the fact that we represent one-third of all the Baptists in the world,
having a certified membership of two million two hundred and sixty-one
thousand communicants.
I am asked to speak upon "The Negro Work for the Negro." This
theme as indicated is in plain accord with the polity of American Baptists
as well as with my own ideas as to the most effective way to direct re
ligious efforts among any people. It is not to be understood, however,
that there are or should be any color or racial lines drawn in the king
dom of grace, but rather it is my purpose to give emphasis to the fact
that in undertaking any great work the matter of adaptability must be
taken into account in the employment of factors, if success is to abun
dantly follow the effort.
There are no examples set or commands given by the Son of God that
cannot be followed with the assurance of success, and in sending forth
His disciples on one occasion He said to them, "Be ye, therefore, wise
as serpents, and harmless as doves," and in going forth to bear the
precious message of the gospel, it is well to consider this saying of the
Master so as to be fully able to overcome whatever idiosyncrasies,
superstitions, jealousies, and prejudices that may be encountered in the
non-Christian world. To one living in this day and generation, it seems
remarkably strange how much aversion existed between the Jews and
Samaritans at the time the Son of God was on earth, and that
spirit had to be disposed of before the gospel could have free course, or
before the Jews would have any dealings with the Samaritans.
Then, again, I may be pardoned for saying, that in the employment of
agencies, an All- Wise God may choose to send a Michael to a Daniel, or
send him to defend a Moses against the imperialism of Satan ; or He may
send a Gabriel to Zacharias to convey Heaven's message as to the fore
runner of the world 's Redeemer, and while it is not given to men to rea
son why, we know that these heavenly messengers were adapted to the
specific duties they performed, and there is no ground for believing one
to be inferior to the other.
The late Wendell Phillips, in delivering an address upon the life and
character of Hayti's military wonder, Touissant L'Ouverture, said, "The
muse of history will put Phocion for the Greeks, Brutus for the Romans,
Lafayette for France, Hampden for England, and choose Washington
for the bright flower of our earlier civilization." If that noted philan
thropist was justified in selecting the honored sons of these great coun
tries as their natural and proper representatives, I should not be too

288 THE BAPTIST WORLD ALLIANCE.
severely criticised for saying, that the most logical and acceptable am
bassador to bear the message of salvation to the Negroes, is the Negro.
Let me localize my subject for a brief moment. For a number of years
following the close of the Civil War in this country, the great heart of
the Christian people North and South went out to the emancipated, and
many devout white Christians came to the Negro people to do missionary
and educational work among them. Their effort met with signal suc
cess. But as the Negro people became educated, it developed that they
preferred teachers and preachers from among their own race; hence, the
strength of the race was turned towards educating teachers and preach
ers, so as to supply their schools and churches. The Negroes felt, and
rightly so, I think, that their ministers and teachers should associate with
them, should eat and drink in their humble homes, and do by contact, by
social example much that could not be done by anyone in the schoolroom
or pulpit alone. Owing to the wide race distinctions, this could not
become a rule with the white ministers and teachers, and the most that
they could do without sacrificing their social standing among their own
people, was to preach, teach, and baptize the Negroes. The Negroes, as a
rule, were opposed to the social intermingling of the races, preferring to
maintain their peculiar racial identity. Hence, the demand for Negro
churches and Negro preachers became imperative.
In the matter of separation in the church life of the people on this
continent, the blacks have been the beneficiaries to a very large extent.
This has enabled them in the forty-five years of their freedom to estab
lish more than one hundred high schools and colleges, twenty-seven thou
sand church houses with a valuation of forty million dollars. They have
also twenty-five thousand ordained ministers, and more than ten thousand
well-educated men and women who are teaching in schools and preaching
in churches, while others are successfully following the professions of
law and medicine and all other vocations. Then, again, the Negroes have
enrolled fully fifty per cent of the entire race in this country in Christian
churches. This, in my opinion, is a showing which cannot be made by any
other race in so short a time, and is due largely to the fact that the Negro
people regard their ministers as their God-appointed leaders, and, as a
rule, accept their teaching without question.
But in speaking of the Negro work for the Negro, we are including a
larger range of thought and territory than that which applies to the
Negroes of the United States, and we hope to make it plain that the
Negroes of the United States are the logical Christian leaders of the
black people of the world.
In the beginning of the Negroes' life as freemen in the United States,
a wise Providence directed that the race should make as the base of its
future the principles of Christianity, taking as guide, that Scripture which
says, "Seek ye first the kingdom of God and His righteousness, and all
these things shall be added unto you." They believed then and believe
now that whatever else is necessary to complete a well-rounded Chris
tian civilization must follow in its time. That their choice was wise
will be seen by making comparison with other emancipated people who
were emancipated during the past century.
The blacks of South America were liberated more than a score of
years before freedom came to the Negroes of the United States, and I
mean no unfavorable criticism when I say that it appears from present
conditions that the black people of South America turned their atten-

Friday, June 23.] RECORD OF PROCEEDINGS.

289

tion principally to the accumulation of wealth and secular education,
which indeed are essential elements in the well-being and growth of any
people. But these when used as a foundation will prove a shameful
failure. Hence, our South American brethren in black are lacking in
those Christian graces of self-control, forbearance, perseverance and the
like which have rendered the achievements of the Negro of the United
States a wonder of the world. What is said of the blacks of South
America may be applied with some emphasis to the black people of the
West Indies and other parts of the world. It is a fact that the Negroes
of the United States have become the logical Christian leaders of the
black people of the whole world and are to-day giving the gospel of the
Son of God to those of their race who were free many years before they
were. As further evidence on this point, and to strengthen the proposition
that the Negro is the most acceptable and successful ambassador to bear
the message of redeeming grace to the people of his race, I submit you
an official reference to the great work of the Foreign Mission Board, of the
National Baptist Convention. The Secretary of that Board in speaking
of the glorious achievements of the Negro Baptists among the dark races
of the earth says, ' ' As Negro Baptists we have more than sixty churches
and missions in Africa; eight in the West Indies; five in South America,
with between eleven and twelve thousand baptized believers enrolled on
the books."
It should be borne in mind that the Negro Baptists have only been
organized for Foreign Mission work thirty years, and when these facts
are laid alongside the earnest, devout, persistent efforts of the Boards
among our white brethren to accomplish results among these same peo
ple, it will be clearly seen that it would have been far better if it had
been always recognized that the Foreign Mission Board of the National
Baptist Convention is the best medium through which to make contribu
tions towards fostering this particular line of work, or to have employed
Negro ministers as missionaries for this work. In making this sugges
tion we do not assume to advise the missionary Boards among our white
brethren, but to earnestly invite them to consider first of all the adapta
bility of the agents to bear the message in the light of the distinctive
characteristics of those to whom the message is sent.
I think it will be readily admitted that one of the most effectual ways
of spreading the gospel is found in the house to house work, and to be
able to do this house to house preaching the preacher must be taken into
the full confidence of the people and must be willing to put himself on
race equality with the people, or they spurn the message that he brings.
So long as there are any to say that He has gone to be guest with a man
that is a sinner, so long will it be necessary to employ great tact in deliv
ering the gospel of Jesus Christ to the different types of the human
family. But, my friends, I would have you know that it is a condition which
warrants what I have here said. For I firmly believe that the time will
come when there will be "neither Jew nor Greek, bond nor free," white
nor black, European nor American, Asiatic or African in the kingdom of
God, but all will be one in Christ Jesus.
But until that time shall come, we should work along, recognizing the
metes and bounds set by an All-Wise Creator, who will, in His own time
and way level the hills and mountains; and raise up the valleys, until

19

290 THE BAPTIST WORLD ALLIANCE.
:his division of labor and distribution of tasks shall unite to promote
the oneness of Christ and His cause the world over.
The system of religion which we profess should be prompted by Chris
tian patience and evangelical diplomacy and not by personal or racial
selfishness or prejudice. It was said by a distinguished Southern
churchman some years ago that "if he who is called the Prince of
Peace cannot rid the gospel of every taint of selfishness, if He is not
able to make all His followers one in Him and to save to the uttermost
all who trust in Him then He is unable to save a single being. ' ' I would
add to this significant statement, that if He who is presented in Holy
Writ as one going forth conquering and to conquer, should pause in His
triumphant march to draw a line of distinction between His loyal fol
lowers because of race or color, then His kingdom is unfit for the habi
tation of men or angels, and He would be unworthy of the worship of
the humblest creature of earth.
But we lay no charge at His door, for He is the same Lord over all
and to all the people, and will, in His own time and way bring about
that time when there will be no lines or caste among the children of the
great King, but all shall be one in Him. But until that time shall come,
when these lines shall be broken down and the monster, race prejudice
has been dethroned and there shall be but one family recognized among
men, and that, the human family, it seems to me the logical man, the
acceptable ambassador to bear the message of redeeming grace to the
Negro people, is the Negro.
In conclusion allow me to say, using the words of a distinguished
Negro preacher, that "when the day of final reckoning shall come, and
when the three sons of Noah who were separated on the plains of Shinar,
shall again meet as one family to render an account of their steward
ship, that the sons of Ham will not be ashamed of the report they shall
be able to make."
Not only did they give shelter and protection to the infant Saviour,
when Mary, His mother, and Joseph fled from the wrath of Herod, but
bore the cross after Him amid the jeers and derision of His wicked
persecutors. (Applause.)
Chairman: We are now to have an address on "Laymen and Mis
sions" by Dr. A. P. McDiarmid, of Canada. (Applause.)

LAYMEN AND MISSIONS.
By Pres. A. P. McDIARMID, Brandon College, Manitoba.
The subject assigned me, as I understand it, is the function and obli
gation of "laymen" in missionary operations for tbe Christianizing of
the world.
"All ye are brethren." The principle of democracy fundamental fc.
our denominational organization debars recognition of hierarchical or
ders. We accept the term "laymen" only as a convenient term to indi
cate those not engaged in certain well-understood official service in the
church. The term embraces those in the church not occupied officially in
the preaching, teaching, and shepherding ministry. In some respects it is

PRES. GEORGE BARTON CUTTEN.

PRES. A. P. MacDIARMID.

Friday, June 23.] RECORD OF PROCEEDINGS. 291
unfortunate that we apply so exclusively the phrase, "the Christian Min
istry," to the one form of service. It tends to lift the burden of respon
sibility of Christian service off the shoulders of those in the church not
occupying this particular office. Every Christian should be a Christian
minister, making his life-work minister to the Kingdom of Jesus Christ—
but not all in the same form of service. By "laymen" then, we under
stand those in the church not officially engaged in preaching and pas
toral service.
AH redeemed men and women alike are solemnly obligated to the ser
vice of Christ. Each should serve in the sphere in which the service will
count for most. "Minister" so-called and "laymen" so-called are obli
gated equally to Jesus Christ, neither more nor less than the other.
This is not commonly recognized. If it were, the Church of Christ would
take on power for service that would startle the world. It is beyond
our power to conceive the vastness of the unused forces in the Church of
Christ — forces that ought to be cheerfully placed at His command for
the Christianizing of the world.
The common use of the term "Missions" leaves its meaning some
what ambiguous. The general theme of which mine is a sub-topic helps
to make definite the meaning the term appears to have had in the thought
of the committee. When we speak of "Christianizing the world" we
have in mind something wider and deeper than we are accustomed to
associate with the phrase, "Evangelizing the world." One of the most
splendid organizations of our time has for a watchword, ' ' The Evangeliza
tion of the world in this generation." This may be conceived a possi
bility if the Church of Christ should rise to its responsibility. But in
the nature of the work to be done can we think of the Christianizing
of the world as possible in a generation? The latter is a vastly greater
enterprise than the bringing of the gospel to all mankind. It means the
permeating of the whole order of human life with the principle of the
gospel of Jesus Christ. It means the dominance of that which is dis
tinctive in the life and teachings of Jesus in the society and business
and government of the world. It means the kingdom of Heaven on earth
and world-wide. Do Christian missions, as commonly understood, aim at
less than this ? If they do, is it not time to revise our thought of them ?
What does this Baptist World Alliance mean when it issues its call to
the great body it represents to rise with one united purpose to the ser
vice of Christ in the work of Christian missions? Is the conception
merely of evangelizing the world, or is it the deeper and fuller thought
of Christianizing the world? Is it merely the call of the gospel to gather
out of the world citizens for a kingdom yonder in heaven, or is it to
bring into glorious realization the kingdom of heaven on earth? The
conception we entertain in this regard will, in important features, deter
mine our notion of the functions and duties of the church as they per
tain both to its laymen and to its preaching ministry. The saving of
the individual and the saving of the individual specially for another
world has had strong emphasis. There has come about m some measure
in our time, if not a transfer, a distribution of emphasis Thought and
effort are being in larger measure directed to the establishing of a social
order on the earth based on the foundations of the Christian virtues.
This ought not to mean, as it does not mean, and cannot m any effective
service mean, that the claims of the individual are ignored or that his
relation to the other world passes into eclipse. But does it not mean

292 THE BAPTIST WORLD ALLIANCE.
much more than the effort to save the individual for heaven? Does it
not mean that the ideal of Christian effort should not stop short of the
infusing of the Spirit of Jesus as a dominating force into all human life
in all its activities and relationships right here on the earth? Did not
Jesus speak even more about the kingdom of heaven on earth than about
heaven itself? Did He not teach us to pray, "Thy kingdom come; Thy
will be done on earth as in heaven"? Did He not thus throw emphasis
on the heavenly order of human life on the earth? Paul interprets the
mind of Christ by reference to the gifts He imparts to the church fol
service. The purpose for which these gifts are bestowed is to bring us
all through the unity of the faith and of the knowledge of the Son of
God, unto a perfect man, unto the measure of the stature of the fulness
of Christ. The propaganda Jesus ordered did not stop with carrying
the evangel to all the world, but this was to be followed up by the teach
ing of all things He had commanded, — of all things concerning the life
He desired the world should have and have in abundance through His
coming. With this broader and deeper conception of missions as aiming at
Christianizing the world, we may now be prepared to face more intelli
gently the question respecting the functions and duties of the laymen
of the church.
I. Is the "layman" less obligated to serve Christ in the cause of
Christian Missions than is the "minister" or "missionary"?
The Burmese people designated Adoniram Judson, "Jesus Christ's
man." Was Adoniram Judson more obligated to be "Jesus Christ's
man" than is the Christian who makes plows or holds the plow; than is
the Christian who sells goods or ministers to sick bodies; than is the
Christian who is engaged in the problems of commerce and finance, or
sits on the judicial bench or in the legislative hall? Are there degrees
in the demand of loyalty and consecration to Jesus Christ within the
circle of His redeemed? The division of life and service into the secu
lar and the sacred is perhaps largely responsible for the conception that
there is diversity of standard of service for laymen and missionaries re
spectively. We expect self-denial and sacrifice on the part of the mis
sionary that we do not seem to expect from the Christian manufacturer,
lawyer, or legislator. Apparently there has been set a Christian stand
ard of character and duty for the one to which we do not hold the
other. Do the principles of the gospel of Christ furnish justification for
this dual standard? Does Christ's redemption impose larger obligations
upon the one than upon the other? The sphere of service may be widely
diverse, but is there diversity in the degree of the obligation to serve?
Wherever there is capacity for service, loyalty to Christ must find
expression in service. The waving of the national flag is no necessary
indication of genuine patriotism. A man shows his patriotism by serv
ing his country in some helpful capacity. The persistent shouting for
this religious doctrine or for that — for a new "doxy" — or for an old
"doxy" — is not necessarily proof of heart-loyalty to Jesus Christ. It is
in loving service that costs that the Christian evidences his devotion to
his Lord. "Ye serve the Lord Christ." The service of love was the su
preme law of the Christ life : it is the supreme law and test of the Chris
tian life. "The Son of man came not to be served, but to serve and to
give His life a ransom for many. " " As He was so are we in this world. ' '
"Inasmuch as ye have done it unto one of the least of these ye have done

Friday, June 23.] RECORD OF PROCEEDINGS. 293
it unto me. ' ' He has taught us that service is the essential constituent of
greatness. The world graduates greatness by standards of material lux
ury and imperial authority. "Not so shall it be among you, but he that
is great among you shall be your servant."
The following utterance of Dr. J. A. Macdonald, of the Toronto Globe,
is worthy of repetition: "Love as the motive, and service as the stand
ard, would redeem the social life of our civilization from the cruel sel
fishness and the vulgar luxury, and the half-barbaric rivalries that keep
wide areas of society in a meaningless and maddening whirl. There is
nothing more unchristian, more utterly pagan than the flaunting ostenta
tion and pride and idleness of the members of the House of Have. To
parade finer clothes, to eat richer foods, to drink rarer wines is the
notion which is common even in Canada, and which material prosperity
only feeds and spreads. The Christ motive and the Christ-standard
would change the social butterflies into angels of mercy and the social
parasites into useful servants, and he that hath two coats would be con
strained to give of his surplus to him that hath none. ' '
The wealth of the world is increasing with a rapidity never before
known. The peril of it is that there will be a corresponding increase in
haughty pride, extravagance, and wastefulness. The fascination of
swiftly accumulating wealth tends to develop the spirit of materialism,
of vulgar display, and of imperialistic haughtiness. This issue wrought
the ruin of ancient empires. It works the ruin of human life always and
everywhere. There is but one salvation of the age in which we live from
this disintegrating and destroying spirit. Is there anything else that
will save the church from the loss of the power to Christianize the world
but the cherished possession and exercise of the Spirit of Christ — the
spirit of loving self-denying service? Must not this spirit dominate the
lives of laymen and missionaries alike? Is there any other thing that
will save the world, under the existing conditions of material prosperity,
from the selfish, grinding, cruel spirit of materialism that practically in
terprets the doctrine of "the survival of the fittest" in _ the heartless
crushing of the weak by the strong, in industrial, commercial, social and
national life — anything other than the vital spirit of Jesus dominating
His church as a whole?
In one of his addresses Robert E. Speer employs the phrase, the fi
duciary principle of life." It carries a great and a greatly needed mes
sage to the heart of the Christian Church. It is a splendid crystallization
of the true philosophic and Christian conception of human life. Life is
a trust— a trust from God. A trust is a sacred thing— a trust from God
is supremely sacred. Our life, doubly the gift of God— His gift and His
re-gift— is not ours for our arbitrary, self-seeking disposal. The Chris
tian holds a trustee-ship of life. For what? For the Christianizing of
the world. Is this true of the missionary alone? Or is it true as well
and as fully of the Christian laymen? What answer does the Christian
conscience give ? . . „ , . „, .
IT. What is the service demanded through missions for the Chris.
tianizing of the world ? . .
1 The first step, and it is fundamentally essential, is the conversion
of the individual through the Evangel of Christ. That God's will may
be done on earth as in heaven, the personal attitude of men toward God
must be made right. The changed outward conditions desired can come
Tly through thfchanged inward life of men. The work of evangelizing

294 THE BAPTIST WORLD ALLIANCE.
is the first service of the church. The first need of the world is to know
the holy yet forgiving love of God as Jesus Christ manifested it.
2. But something more than the conversion of individuals is required
under the trust committed to the Church of Jesus Christ.
No individual is merely an individual. The social factor is a constitu
ent element of every human life. In virtue of this every man is a mem
ber of a social order. His life is a constituent element of a larger life.
It is not life in God alone ; it is in humanity as well. Every life touches
and influences and is reciprocally touched and influenced by every other
life. The impact of those far remote may be so slight as to be imper
ceptible, but yet must we not believe it is? The individual cannot live
his normal life and grow toward his normal maturity in either a divine
or a human environing vacuum. He cannot come to his own without
human society. And thus, for the sake of the individual even, the con
ditions of human society cannot be ignored in the work of the church.
A kingdom is never constituted by one subject and a sovereign, nor by
any number of subjects in isolation from each other, knowing no relation
but the individual relation to the sovereign. It implies environment, the
conditions of life and progress. The kingdom of heaven on earth in
cludes not merely individual Christians, in isolation from earthly condi
tions and associations, holding relation to God away off in heaven, but
of these Christians with all that goes to make the circumstances of their
life-experience. If the converted individual is not conditioned for the
highest use and development of his life, is it not incumbent on the church
of Christ to aim at so conditioning him? This may involve the transfor
mation of domestic, social, industrial, commercial and political condi
tions. This means, as the ideal, the righting of all that is wrong in hu
man relations. It involves the reformation of social conditions — the
righting of industrial, commercial, and political relations — the remolding
of empires and the achieving of the brotherhood of nations. In a word,
is not the ideal of the service of the church the bringing about of the real
universal brotherhood of man through the common fatherhood of God?
Can we stop short of this if we pray genuinely, "Thy kingdom eome;
Thy will be done on earth as it is in heaven"? In teaching us to pray
this prayer does it not seem that Jesus designed that our imagination
should be caught with this glorious vision of a heavenly earth, and that
our lives should be swept resistlessly on under the sway of _ the passion
generated by this sublime ideal? Does not Jesus Himself seem. to have
been fascinated by the prophecy in the title He loved to ascribe to Him
self, "the Son of man"? In it it would seem that He saw the passing of
all that is inimical to human brotherhood. It would seem as if in it He
saw in glowing vision above and beyond all the strife and wrong and sel
fishness and sin of the seething human world the realization of the su
preme passion of the heart of infinite love and holiness. By its promise
as the loved self-designation of our divine Leader, should not the church
be inspired with a holy passion for the achievement which it assures?
For the joy that was set before Him lie endured the cross, despising
the shame. We need vision — we need vision of the Christ and His splen
did triumph. We need the teaching that will give us His ideas and His
ideals. Who can measure the power of conquest in ideas — ideas that
seize the imagination and stir the deepest and purest passions of the soul?
The men who accomplish things are men caught in the grip of great
ideas. Is not this true of the men who bring things to pass in business

Friday, June 23.] RECORD OF PROCEEDINGS. 295
and political life? The merchant princes, the best type of masters of
finance, the really imperial statesmen— these are men of splendid busi
ness and political vision— who conceive and are mastered by great ideas.
Why should not these men— the most of them, and the best of them, lay
men of the Christian churches— have the transcendent and soul-capti
vating visions of the Kingdom of Christ so held before them that they
would see that these things bulk larger than the greatest conceptions
that have ever held their powers in masterful service? They must be
got to see that earthly kingdoms or kingships are immeasurably trans
cended by the kingdom of heaven and the absolute and universal King
ship of Jesus Christ. The World-peace idea has caught the vision of the
soul of Mr. Carnegie, and his ability and his fortune are at its command.
When Christian laymen come to apprehend the supreme significance of
the relation of Jesus Christ to the world's peace, and to the purity and
righteousness without which the world's peace can never be perma
nently established, this idea will command their resources, personal and
material, to the sublimest and most inspiring of all services, that of
Christianizing the world.
The Christian pulpit has an office in this regard. We need real "proph
ets" in our pulpits to-day — seers — men of vision — men of the vision
of God — men who see the invisible — men who in the passion of their
souls for the supremacy and universality of the kingdom of Christ can
rouse the Church of God to see and obey the heavenly vision. We need
in our Christian schools men of the like type — who can plant in the youth
ful minds ideas and ideals — not only great ideas, but greater and the
greatest ideas, and all in right relation — who know how to impress the
soul with the highest ideals — who know how to lead the young mind to
put first things first — and who thus send out into the world a new gen
eration of leaders of men whose ideal is that God should hold supreme
place in life and purpose, and that the establishment of His kingdom is
the object for supreme effort.
3. Further, the service called for in Christianizing the world is wisely
organized service. The design of organization is not to relieve some of
service by imposing it on others. It is not to relieve the lay element in
the churches from personal service by transferring it to the official min
isters and missionaries. The design of wise organization is to appor
tion for greater efficiency, the service to all so that each may contribute
that which he is best qualified to do for the realization of the one end.
III. What does efficiency in the supreme service of Christianizing the
world require of the laymen of our churches?
It demands of them in common with ministers and missionaries the
consecration of their lives and of their resources to this one supreme
cause. The whole life of the whole church should be held under per
manent tribute to this one end. We may not need to_ abandon our pres
ent employments in order to consecrate all to Christ in this service, but
we do need to leave all we cannot make 'tributary to the service.
Christian missions furnish the highest standard of unselfish abandon
ment to a great cause life has to offer. The history of Christian mis
sions presents the noblest examples of unselfish devotion human life has
shown. And was it not in this same cause that God Himself appears
to us in the character that commands our profoundest admiration and de
votion? Of our own Baptist body William Carey and Adoniram Judson
are conspicuous historic examples. The memory of these great souls

296 THE BAPTIST WORLD ALLIANCE.
should live again in this great Baptist world gathering. Their memory
should come to this body as a great inspiration as to-day we stand con
fronted with the sublime task of Christianizing the world, the task which
they met with courage and self-abnegation so divinely heroic. This gath
ering to-day is not a representative world gathering of ancient ' ' Parthi-
ans and Medes and Elamites and the dwellers in Mesopotamia," but of
modern Russians and Germans and Swedes and Frenchmen and British
and Americans and Canadians. It will be worth our while to have come
together in one place with one accord, if here we are all baptized into the
spirit of consecration that marked the early leaders of the church of
Christ, and the early leaders of our great modern missionary move
ments. With the laymen we are in these movements specially concerned. What
will such consecration on their part mean ?
1. What will it mean in the supply of workers for the world's mis
sion field?
The lack of sufficient workers is painfully felt. The best gifts in the
families of our churches are not being laid on the altar of missionary
service. The decision of the life purpose of our choicest young men and
women will be largely determined by the manifest attitude of the lay ele
ment in our churches toward the work of Christianizing the world. If on
the one hand, our Christian laymen live just as do grasping, selfish,
luxury-loving, imperious-spirited men who are openly and frankly of the
world, the youthful mind cannot escape the infection of this spirit. The
youthful nature is just as open to it as the child-system is to the measles.
Under these conditions can we expect the choicest gifts to be drawn into
the service of direct evangelical work? But if, on the other hand, the
laymen of our churches are manifestly giving their lives in unstinted,
loving devotion to the great mission cause, will not this spirit work itself
into the very soul fibre of the young? When fathers and mothers by
their spirit of consecration are impressing their children that there is
one cause to which they live supremely, to which all power and influence
and possession is held joyously subordinate, this spirit too will prove in
fectious. If the young get the impression, not so much from the preach
er's talk as from the layman's life, that there is but one great cause
for life's service, they will come to feel that the question remaining for
their solution is, where can I in this cause of Christianizing the world
make the best investment of my life? Under such conditions, in direct
evangelical work will be invested the due proportion of the best young
life. The atmosphere propitious to this issue must be created by the lives
of our Christian laymen. It cannot in any large degree be created di
rectly by ministers and missionaries.
2. What will it mean in the supply of money for the service of
Christianizing the world? The furnishing of the needful money seems a
chief animating thought in the. great uprising of Christian laymen in
these recent days. This need is immeasurable. The workers in the field
at this moment and almost everywhere are painfully limited in their op
portunity of service by the lack of means to extend their operations.
There are still greater fields that languish for workers because there is
no money in our mission treasuries to send and support workers. To
lead young people out into this service and adequately to equip them for
it, money is greatly needed and in some quarters of our Baptist world
too. for the proper equipment and support of Christian colleges. To save

Friday, June 23.] RECORD OF PROCEEDINGS. 297
our young people to the cause of Christianizing the world we must see
that they are educated in an atmosphere that is frankly, positively, and
without any restraint Christian in its spirit and virile tendency. I say
this in the face of a great tide of thought sweeping in on the life of our
new world towards the secularization of institutions of higher education,
and directly or indirectly weakening and driving to the wall our Christian
institutions of learning. If the establishing of the kingdom of heaven
on the earth through missionary agency is to be realized, we must have
our Christian institutions of learning, and we must have them from the
point of view of mental training equal to the best. For this large in
vestments of money will have to be made by Christian laymen.
Has the Church of Christ yet mastered the Christian ethics of wealth?
The largest sum of the world 's wealth to-day is found with the Christian
nations. It is claimed also that more than a proportionate amount is
under the control of Christian laymen in these Christian lands. In the
days of my boyhood in my own country and denomination a millionaire
was a conspicuous curiosity. I do not know so much about the older
Eastern world in this regard, but in this newer Western world Christian
millionaires have been multiplying with great rapidity. Is there a great
Christian "ought" attaching itself to the rapid increase of wealth in
the hands of Christian men and women? Is there an inseparable obliga
tion between growing wealth and the Christianizing of the world? Is
the wealth, great or small, in the hands of our Christian laymen abso
lutely their own to do with as they choose? Leaving God out of the
count, does the acquisition of wealth impose ethical obligation to serve
humanity? We owe our wealth in large measure to the world. But for
the world we would not have it — and the things we call our wealth would
possess no such significance. Some of the holders of wealth are coming
to recognize this fact, and the ethical obligation wrapped up in it. But
when we take God in Christ into the count the ethical obligation to the
world for His sake, once seen, should be irresistible.
Does the principle of the Christian obligation that we think applies to
the use of the Christian missionary's personal powers apply equally to
the Christian layman's wealth? If so, the fact ought to be made plain.
Is it not time the dual standard of life and service for Christians was
abolished? 3. What will it mean in the influence of Christian laymen directly
for the Christianization of the world?
By the standard and motive of service established it will stimu
late all life it touches. The vision of life animated by unselfish love that
recognizes no geographical bounds or artificial distinctions — that goes out
to mankind in self-denying service, cannot fail to leaven the life of its
environment When it came to be known, what was the effect in this re
spect of the matchless life of Jesus? What effect will these same quali
ties, becoming incarnate in the lives of the Christian laymen of to-day
have on the life of the world in its industrial relations, on the marts of
commerce— in the whole great world-field of the activities of Christian
laymen? This is the sort of leaven that will work out and out and out
until the whole is divinely leavened. The Christianizing of the world is
calling for money from Christian laymen, but is it not calling even more
for the manifest Spirit of Christ as a vital force touching the world s
life with its divinely transforming power? . .
There was a place still in the thought of Paul for the redemptive force

298 THE BAPTIST WORLD ALLIANCE.
of the self-denying service and sacrifice of love. "I fill up that which
is behind of the sufferings of Christ for His body's sake, which is the
church." In the great redeeming force that is to bring the world back
to God is there necessity still for filling up that which is behind of the
sufferings of Christ? Is there obligation still upon laymen, ministers
and missionaries alike, to make their contribution to this self-sacrificing
redemptive love that will bring the world back to God?
What will settle the vexed industrial problems of our day? What
will bring to an end the selfish cruel war of business life? What will ul
timately bring in the era of international peace, and terminate the
shocking waste of the world's resources on national armaments and the
horrible savagery of wars' bloody barbarities? Is there anything less
than the spirit of Christ permeating social, business, industrial, national
and international life ? If not in the lives of Christian laymen, where is
this. spirit to find its expression and work out its redemptive issues?
Can the church be the force under God for the Christianizing of the
world unless the spirit of consecration to this high service masters and
impels missionary, minister and layman alike? Is there not a very real
sense in which, for the extension of the reign of God on the earth, even
more depends on the life of the people than on the preaching of the pul
pit? The mightiest of all Christian apologetics is the spirit of Christ's
redemptive love in the every-day life of those bearing Hjs name. This,
under God, will make the gospel a triumphant Christianizing force in
the world.
What a coming of Christ that will be when the spirit of the man of
Nazareth of nineteen hundred years ago takes possession of the whole
church bearing His name ! That will be a coming that will fill the world
with a glory that will be reflected in the heavens.
Is this too high an ideal for the Baptist World Alliance? Is it too
high an ideal for the whole Christian Church? Is it too high an ideal
to command the ambition of Christian laymen? (Applause.)
Chairman: It gives me great pleasure to call upon President George
B. Cutten, of Canada, to address us upon "Training the Young in Mis
sionary Endeavor." (Applause.)

THE TRAINING OF THE YOUNG IN MISSIONARY ENDEAVOR.
By Pres. GEO. B. CUTTEN, Acadia College, N. S.
The Layman 's Missionary Movement with all its splendid results is but
a flash in the pan unless there are some steps taken toward permanency.
What form permanency in missionary work should take must be a mat
ter of conjecture in detail, but I think there will be no doubt concerning
the statement that it must begin with the young rather than with the
middle-aged or old. No steps, however, can be correctly taken unless we
recognize the proper sphere of missions in Christianity.
In the past the work of missions has been looked upon as a work of
supererogation — a fringe or adornment. It was not considered necessary
for salvation either on the part of the individual or of the church as a
whole. Notwithstanding the specific commands and example of Jesus

Friday, June 23.] RECORD OF PROCEEDINGS.

299

Christ, missions have not been taken seriously by the majority of His
followers. In considering the philosophy of missions we must take into account
the reflex value. Christian work may be intensive or extensive. The
intensity may reach a high degree for a short time, but unless it is com
bined with extensive work we cannot hope for continuous life. This is
true in regard to national life, commercial life, educational life, indi
vidual life, and is none the less true regarding the spiritual part of in
dividual existence than it is in the physical and mental. We grow by
giving out. We get by losing. It is true of Christianity as a whole
that it can only save its life by losing it.
Admit if you will that this is selfish rather than altruistic; admit if
you will that it is a lower plane of Christian ideals; admit that we
should give to others because we love them rather than give to others be
cause we love ourselves; admit the worst that can be said about it, we
still have the question of Jesus to which men are continually endeavor
ing to give an answer: "What will it profit a man if he gain the whole
world and lose his own life, or what will a man give in exchange for his
life?" When we admit the implied answer to the question we shall find
that references to missions will not have to be prefaced by an apology,
and when we find that missions are a vital and a necessary part of in
dividual Christianity instead of an unnecessary adornment, the work
will take on a new character and men will understand something of the
seriousness of the matter.
In the discussion of the subject which I have before me to-day my main
thought is to impress the necessity of missionary training of the young.
When a church believes this, it will not take long to find the way. When
we really believe that missions vitally concern us in our individual
Christian lives just as much as any other doctrine which we have form
erly held as necessary and vital, then the manner and method will soon be
solved. When the mass of the people have decided fully and freely that
they have had enough of the liquor business and want a sober country;
when the voters go to the polls determined to eliminate dishonest legis
lators and have representatives who really represent them; when the
Church of Christ becomes convinced that the time has come to stop
dabbling in missions and to start a missionary business, do not worry
about methods, just step out of the way of the express, for the throttle
will be wide open and the track clear. Once realizing our need we will
find the way.
Were it a matter of expediency rather than of necessity it would pay
to deal with the young because they are most easily interested in mis
sions. The cause of the lack of interest in this subject among our
church-members, and of the proverbial uninteresting missionary meeting
must be sought not in the character of the subject, but in the tastes of
church-members untrained in missions during early years. The very
need of such an organization of adults as the Layman's Missionary
Movement is a severe criticism of the work of the church in the earlj
years of this generation. . .
Even from the standpoint of economics, the training of the young
rather than of adults is the ideal. No great organization of traveling
enthusiasts, no artificial interest excited by banquet and oratory, no tran
sient enthusiasm followed by sub-normal attention will be seen but the
keen, curious, natural interest of the child which can scarcely be separ-

300 THE BAPTIST WORLD ALLIANCE.
ated from missions when there is a possibility of their coming together.
Please note, in passing, that I am not criticising in the least the Lay
man's Missionary Movement,— far from it— nothing could be more mag
nificent, nor better adapted to the present conditions : it is the conditions
I am criticising— the conditions which make it necessary. It is because
the young have not been trained, because this great subject has not been
wrought into the fiber of their being, because many of the best years of
their lives have been untouched by missionary interest and endeavor that
such movements are necessary and beneficial.
Shall it be our plan, then, to start a new movement for the young?
Not if by movement we mean an organization for doing transient work.
It must be some scheme for training the young in missions which will be
as permanent as the church, i. e., an integral part of the church. In a
word, the Church-School, not as it now is but as it should be, is the solu
tion of this great problem.
In coming to this conclusion we are touching the wider problem of re
ligious education, and in connection with our subject two things must be
said, although they are already well known. The first is that in order to
accomplish the proper training of the young in missions as in other forms
of Christian activity we must have more time for teaching than thirty
minutes per week. Where we are to get more time in our busy lives is
a serious problem. Shall we have longer or more sessions on the now
over-crowded Sunday? Shall we take some time from the public school
sessions which are now too short to accommodate the ever-increasing cur
riculum? In answer to these questions let me say again, when we decide
that in order to save both the national and religious life of a people it is
necessary to devote more time to religious education, we will find the
time. The second requisite for proper training of the young in our church
schools is proper instruction. We are now in the process of changes
and in the period of experimentation regarding our church school cur
riculum and text-books. When we get the results of the combined wis
dom of our educators, and of the best efforts in preparation of courses
and books we shall be in a position to decide concerning our missionary
study. Some things are prophetically sure, however; the courses will not
contain the repetitions, characteristic of our Sunday-school lessons of the
past, but will cover a wider range of study ; the courses will not only be
different but progressive, and such subjects as missions, which we shall
more and more consider vital to church life, will demand increased at
tention and require more time. In our new church schools, missions will
be taken for granted instead of coyly and apologetically insinuating
themselves, and that will be half the battle won.
In connection with the courses and text-books the question is some
times asked if a special missionary periodical and other forms of litera
ture would not be of value. In the answer to this, I should say that it
probably would be of some supplementary value, but the real work must
be done in the school and have as its foundation the regular text-book.
The special periodical would be of value as a special publication dealing
with botany, arithmetic, or English literature would be of value to the
public school pupil — it would not take the place of the regular work.
The real work must have a permanent and solid foundation in regular
study. In teaching missions there is one valuable feature which must not es-

Friday, June 23.] RECORD OF PROCEEDINGS. 301
cape us. It is difficult if not impossible to find a subject so attractive
to and so easily taught through the eye as this one. To have the condi
tions pictured gains the attention and imparts the lesson. For this rea
son supplementary work can most profitably be carried on through the
use of the stereopticon and its little neighbor the stereoscope. Science
is giving us every advantage to-day. The missionary moving picture is
fax from unknown and is most interesting and instructive. While this
may be for combinations of schools, the stereopticon is for every school
and the stereoscope for every class. With the marvelous reflecting stere
opticon where not simply translucent slides may be used, but where
opaque pictures, such as picture post cards may be reflected, the scope is
greatly enhanced and the missionary material is inexhaustible. The
stereopticon interests and teaches young and old.
It is a pedagogical principle that we can have no lasting impressions
without expression, and this seems to be most true in missionary teach
ing. Some definite missionary work should be connected with every
course given, and indeed with every class in the school. For the Be
ginners the missionary boxes and summer tree, for the Primary some gifts
constructed by the pupils as well as money gifts, for the Juniors giving
for some definite objects more or less closely connected with Junior work
on mission fields, for Intermediates still giving for definite objects but
less and less so, and for Seniors undesignated gifts for the general work.
The general rule should be, the giving for definite objects by young
children and undesignated gifts by the older persons.
Two further equally obvious and well-known factors must enter in to
make this, as all other departments of the Sunday-school, a success. We
must have graded classes and trained teachers. Graded classes will fol
low naturally or even precede graded lessons, so little more need be said
on this subject, but the proper training of teachers is a serious problem
in all forms of religious education. The church, however, must under
take it. Specialists in certain branches as in the public school system,
and each child and youth taking missionary study for perhaps a year at
a time would be the ideal.
Occasional missionary lessons have two disadvantages: they interrupt
the regular lessons and are interrupted in turn by them. It is not best
for either. No connected missionary instruction can be given in this way.
The same objection is open to the missionary lesson attached to the end
of the regular lesson. I do not refer to the missionary application of the
regular lesson when it really belongs there, but the arbitrary intrusion of
missions during the last five minutes of every lesson period by some
other than the regular teacher, or by the regular teacher himself. The
tendency of this form of missionary instruction is to cause the pupil to
be alienated from missions rather than to be attracted to them.
In the regular teachers' training courses, which every modern school
should have? missionary problems, methods, and results must form a part
of the curriculum, so that every teacher may become familiar with mis
sions as with every other subject studied. It can hardly be expected
however, that the church school should go so far in its educational work
as to attempt to train workers for the home and foreign fields. This
must be left to the theological seminaries and the missionary training
schools The most that can be expected of the schools along this line is
to rive'a basic knowledge and an inspiration to have missions as a prac
tical part of the Christian life whether the individual stays at home or

302 THE BAPTIST WORLD ALLIANCE.
works abroad. If the teacher is inculcated with this, the results of the
teaching will show similar fruit.
It is well to notice that the World's Sunday School Association, the
International Sunday School Association, as well as State and Provincial
Sunday School Associations are emphasizing missions in the Sunday-
school, and that the Sunday School Lesson Systems are giving more at
tention to it. There is still a tendency, however, to relegate it to sup
plementary lessons and extra study rather than to dignify the subject
by assigning it to a regular lesson course.
Some have thought that the Young People's Societies were the agen
cies for which we have been waiting, but I doubt if this is so. It is
gratifying to know that the Baptist Young People 's Union led the way in
America in emphasizing missionary education among its members and in
its meetings. If the Young People's Societies do not take up educa
tional work there is little reason for their existence. Should we not, then,
delegate the work of missionary education to them? As much as any
other form of religious education, but not entirely to them for two rea
sons. In the first place, the work of missionary instruction must not be
left until the late adolescent years, and in the second, it must not be dele
gated to any supplementary society but must be vitally connected with
the principal work of the church, to signify its importance.
If the young are to be trained in Missionary Endeavor it seems as
though the church school should be the agent to accomplish this task.
Whether the school shall be confined to instruction upon Sunday or as
signed some work upon other days is a matter to be settled later, but I
opine that it cannot do all its work on Sunday, and surely not if the
sessions are no longer than at present. Our main need now, however, is
to_ awaken individuals, churches, and denominations to the vital need of
missionary endeavor for the sake of salvation for ourselves and others.
The need recognized, the way will be found. (Applause.)
Chairman: The Southern Baptist Convention has sent to us a com
munication which President Mullins will now read to us.
Dr. E. Y. Mullins: A vote was passed at the last meeting of the
Southern Baptist Convention and a committee was appointed in ac
cordance with it. I was made chairman of that committee and have the
honor of presenting to the Alliance this morning the communication
from that committee.
COMMUNICATION FROM THE SOUTHERN BAPTIST CONVENTION TO THE BAPTIST
WORLD ALLIANCE.
To the Baptist World Alliance:
Dear Brethren : At the recent meeting of the Southern Baptist Con
vention at Jacksonville, Florida, the following resolution was adopted:
Inasmuch as our Master said: "Go ye and teach all nations, baptiz
ing them in the name of the Father and the Son and the Holy Spirit,
teaching them to observe all things whatsoever I have commanded you,"
we, the messengers to the Southern Baptist Convention, earnestly desir-

Friday, June 23.] RECORD OF PROCEEDINGS. 303
ing that our people obey fully and effectively this great command, hereby
Resolved, 1. That we view with great joy the enthusiasm created and
the good already accomplished by the formation of the Baptist World
Alliance. 2. That this Convention appoint a special committee of five to con
sider the advisability of laying before the Alliance, at its session to be
held in Philadelphia next month, some plan looking to the continual
active co-operation of all Baptist Mission Boards to the end that the
whole world may be systematically and thoroughly evangelized by Bap
tists as speedily as possible.
A committee was appointed to convey the above action to the Baptist
World Alliance. The committee in accordance with the intent of the
resolutions begs to suggest to the Alliance the importance and timeli
ness of the matter to which attention is called in the action of the South
ern Baptist Convention. The growth of Baptist Foreign Mission work
in various parts of the world, and especially the Baptist movement in
Europe suggests the advisability of some such action as will forestall
needless duplication of Baptist missionary agencies and enterprises on
the foreign field, and which will conduce to more effective co-operation
of Baptists in their foreign mission work wherever and whenever this is
possible, and which may lead to an apportionment of the missionary
areas as yet unoccupied in such manner as will lead to the speedy evan
gelization of the world.
What measure or measures should be adopted to accomplish the above
results we do not undertake definitely to suggest. One method would be
the appointment of a standing committee whose duty it would be to com
municate with the various Baptist Foreign Mission boards on the sub
ject from time to time, of course assuming tbat such committee will
have made careful study of the field and have information to communi
cate worthy of the consideration of the boards. It seems eminently de
sirable that our growing sense of Baptist unity as embodied and fos
tered and expressed in the World Alliance should have opportunity for
practical realization in Baptist comity and economy and co-operative
efficiency in the great task of world evangelization.
Respectfully submitted,
E. Y. Mullins.
F. M. McConnell.
C. W. Daniel.
Mr. Chairman, there is much that might be said upon this resolution;
of course I will not take the time of the Alliance, assuming that the
purport embodied in it is sufficiently self-evident to require no remarks.
I suppose if the Alliance should see fit to appoint a committee to carry
out the suggestion embodied in this report, it would meet the wishes of
the Southern Baptist Convention.
Chairman : Dr. Prestridge is going to make a resolution in regard to
that question which has just been raised in this communication. There

304 THE BAPTIST WORLD ALLIANCE.
is an indication on the general program that there should be discussion
of the matters brought up. Up to the present there has been no discus
sion, but as soon as this matter is disposed of the meeting will be
thrown open for discussion of the matters brought before us this morn
ing. We shall in the first period confine speakers to five minutes, but
I hope some one will be ready to lead away in the discussion and will
send me up a card while Dr. Prestridge is speaking.
Dr. Prestridge : I do not like to make the motion. I believe I will not,
because I am on that committee, but this is my suggestion. That is a
committee of the Southern Baptist Convention that was born at an hour
of great enthusiasm and spiritual elevation. The motion was suggest
ed by Dr. F. M. McConnell, the corresponding secretary of the Texas
Baptist Convention. In short, it is this: We have discovered a great
missionary territory on the Continent, a glorious field to work in, to
occupy, to conquer for our Lord and Christ, Russia, Moravia, and all the
rest, and none of our Boards have gone into that territory. Now, we do
not want any one of them to take all that territory at once, and put in
one hundred thousand dollars. They are not ready for it. We wish this
committee to confer with the Boards through the Alliance for the pur
pose of getting our Boards to divide up that territory, orderly, prayer
fully, with determination to occupy it and conquer it for our Lord and
Christ. That is what it means.
Now, it seems to me it would be a very good idea to appoint a com
mittee. I should be very glad to have the chairman on that committee
appointed. Dr. McConnell and President Mullins I would like to see on
the committee, and put on an equal number from the North. Let it be
a permanent committee to confer with our Foreign Board at Richmond
and New York and elsewhere, and say what part of the territory on the
Continent will you occupy for Christ. There is one greedy member of
that committee down there that wanted at once to pre-empt part of the
territory, and he went far enough to publish what he wanted the South
ern Baptist Convention to take over, because he had been working with
it, and I am betraying no secrets when I say the movement has gone a
good way toward one part of that territory. They are not trying to an
ticipate any action of this committee but we are hungry in the South to
take up some work on the Continent. Some of us have been fighting for
it for six or seven years. There is a little piece we would like and we
have pretty nearly got the money to take it right away. But that will
be referred to the committee. I would be glad if somebody would make
a motion, or I could make a motion leaving myself off, that a permanent
committee be appointed representing the Southern and Northern Bap
tist Convention in about equal number to confer with the Boards.
A Delegate : Why not include the British Mission Board ?
Dr. Prestridge: Of course. America is not greedy, we don't want it
all. This is not a secret'; I said down there to Dr. Vining and the rest

Friday, June 23.] RECORD OF PROCEEDINGS. 305
of them, "We want to work around Bohemia and Moravia, and let the
Britishers take Russia." He said, "The whole of Russia," I said, "We
will divide it up and let the North take Hungary." We can divide it
up some way or other. Put on the Britishers too.
Dr. Clifford: I presume the object of this committee is simply to be
the conveying of information, not organization. There are three or four
Boards that will be at sea, and what is wanted is that there should be a
committee that will be possessed of full knowledge as to the action of
each particular part of our foreign mission work, and that it should be
advised by a central committee so that it might initiate consultation and
prevent anything of the shape of two bodies getting together to work in
the same field, and also to secure that every part of the field should be
covered, and our real name, "Baptist World Alliance" should receive its
incarnation and embodiment in such a committee. I shall be very glad
to second, support, move or anything else to get a committee like that.
Dr. Mullins : Dr. Clifford has stated precisely the thought in the
minds of this committee. It should be representative of every country
in the Alliance.
A Delegate : I rise to ask why division ? Why not appoint a com
mittee on the line of conservation and co-operation ?
A Delegate : May I ask if this committee would include Central and
South America? We have forty-five millions of people right at our doors
south of us and I would like to know if this Would include those as well.
Dr. Mullins : So far as our committee understands the purport of it.
Of course the Alliance would determine what the duties of its committee
would be; our committee has nothing to, say about that. Our thought
was that this standing central committee of the World Alliance, repre
senting all the nations 'of our Baptist family in all parts of the world,
the committee having representatives from all of these sections of Bap
tist work, should take into consideration and study faithfully the whole
world with a view to conservation and co-operation and efficiency and
everything else that is good in Baptist missions.
A Delegate : I would like to ask why not include Africa in that also ?
I think the Alliance has some obligations to Africa as well as to Eu
rope. I am glad Dr. Mullins in his last remarks brought in the whole
world. I want him to emphasize Africa, and we want representatives
from the National Baptist Convention on that committee. We want all
divisions of the Baptist family on that committee.
Chairman : I think that is clearly understood, that the committee is to
take cognizance of all parts of the world. Now the resolution is that this
committee should be formed.
Puts motion to the vote and it is carried.
20

306 THE BAPTIST WORLD ALLIANCE.
Chairman : Now, I think I should suggest that the matter be referred
to the Executive Committee to appoint the committee. This is a matter
of course in which we should not have random nomination, but the
selection should be with the greatest possible care. I beg to move from
the chair that it be remitted to the Executive Committee to appoint this
committee. The motion was seconded and carried.
A Delegate : We have adopted a very important resolution without
having the resolution read. I think it is exceedingly important in a mat
ter that covers the missionary work of our denomination in the whole
world that we should go home with a clear understanding of the policy
adopted. I therefore ask that the mover of the resolution prepare a
written resolution and read it to us. To me it seems fraught with great
consequences, and the delegates here gathered ought to know and know
precisely just what has been done, that we may go to our churches and
communicate with them and bring the whole World Alliance into line
with the new policy.
Chairman : I think the answer to our friend is that the communication
which has been read to the Alliance by President Mullins will be printed
in the transactions of the Alliance and will be before the whole of the
churches of the Alliance.
The chairman then threw the meeting open for discussion of the
topics introduced in the addresses of the morning. There being no re
sponse the session adjourned after singing the Doxology and the benedic
tion by Dr. Clifford. Friday Afternoon, June 23, 1911.
On Friday afternoon one of the most delightful of the Alliance exer
cises took place. Under the auspices of the Women 's General Committee
•a reception was given to the delegates. By the courtesy of the University
of Pennsylvania it was held at the Botanical Gardens of that institu
tion. A large company of young ladies from the churches of Philadel
phia and vicinity represented the march of the nations and afterward
served the large company with ice cream and cake. More than four
thousand men and women were in attendance and the beautiful after
noon, the charming surroundings, and the social amenities made an
occasion long to be remembered. — [Editor.]

TENTH SESSION. Friday Evening, June 23, 1911.
Session opened at 7.45 with devotional exercises led by Rev. B. L.
Whitman, D. D., of Washington.
Hymn, "All Hail the Power of Jesus' Name."
Reading of Scripture and prayer by Dr. Whitman.
The chairman of the evening was E. W. Stephens, of Missouri.

Friday, June 23.] RECORD OF PROCEEDINGS. 307
Chairman: I have pleasure in introducing Dr. Simoleit who is to pre
sent to you the invitation of Berlin for the next Alliance to meet there
in 1916.
Dr. Simoleit: Mr. President and dear brethren: It is my privilege
in the name of the committee of the German Baptist Union and in the
name of the Baptist churches of Berlin to invite the Baptist World Al
liance to hold its third convention in 1916 in Berlin, Germany. Ger
many, the country of the Reformation, Berlin the beautiful city of the
Kaiser, and perhaps, next to Washington the finest city in the world.
The Baptist churches in Berlin would consider it a great honor if you
would accept this hearty invitation. (Applause.)
Dr. Prestridge: The Executive Committee has endorsed this matter
and I move that we endorse the nomination of the Executive Committee
of this body and meet in Berlin.
Motion was seconded and carried.
Chairman: The invitation is accepted and the Alliance will meet in
Berlin in 1916. (Applause.)
Dr. Prestridge announces that it is desirable that the European dele
gates should be taken to Washington to see the President, which would
cost about four hundred or five hundred dollars and for which no funds
are on hand. On the suggestion of the chairman a collection was taken
towards this object. The collection amounted to $262.65.
Chairman: The chair observes from the printed program that one of
the special privileges of the chairman of this meeting is the opportunity
to speak ten minutes, and as the chairman is an American he will fol
low the example that is always set by Americans and avail himself at
least of a small portion of these ten minutes. I had thought that the
desire to deliver public addresses was one which belonged largely to the
American people, but the experience of the past week in this Alliance
has convinced me that the English as well as the Americans are not
averse to this character of public entertainment. It seems to me that at
the end of a week, such as we have had here, a man should be so sur
charged with oratory and with theology and with advice upon all sub
jects that he could speak all night if he had the time.
It seems to me, my friends, that the subject for this evening is one
which more than any other, or as much as any other, should appeal to
every one of us, because if there has been one thing more than another
that has been manifest in this Alliance for the past week it has been
the magnificent exhibition of brotherhood which has been displayed
here upon this floor. We know something in America of what it is to be
brotherly in our various sections, in our States and in our sections
North and South, but never before have we witnessed such a magnifi
cent display of world-wide brotherhood as that which has been made
manifest in this Alliance during the past week. As we have seen to
gether here Frenchmen and Germans, Russians and Japanese, English-

308 THE BAPTIST WORLD ALLIANCE.
men and American, Northerners and Southerners, all in this loving re
lation one to the other planning for the extension of God's kingdom in
the world, we can feel that indeed the Prince of Peace is ruling on the
earth, and that soon the world in addition to being a great neighborhood
is going to become a great brotherhood. My friends, I think the time is
not far distant when we shall not know war any more, and it will not be
on account of smokeless gun-powder, it will not be on account of Hague
tribunals only; it will not be because of statesmanship and whatever
it may do, but it will be through the influence of the grace of God and
through such work as is being done by such an Alliance as we are hold
ing here in this city. We will indeed 'make Philadelphia memorable as
the City of Brotherly. Love.
Now, to-night it is going to be my pleasure to present to you several
gentlemen, distinguished in their professions, from various parts of the
world, who are to discuss this great question of human brotherhood. The
first one whom it is my pleasure to introduce is Rev. J. H. Rushbrooke,
pastor of Hampstead church, North London, England, eminent as a
scholar, a close friend of the president of the Alliance, Dr. Clifford, and
one who bears to us a message from that land upon the subject, "Indi
vidualism a Basis of Church Organization." (Applause.)

THE SPIRIT OF BROTHERHOOD IN THE CHURCH.
Individualism a Basis of Church Organization.
By Rev. J. H. RUSHBROOKE, M. A., London.
Baptists are irrevocably committed to the position of Individualism. It
is to them articulus stantis aut cadentis ecclesiae. Through all their his
tory they have borne witness to the freedom and dignity of the separate
human person. They have conceived vital religion as essentially the free
response to the individual heart and conscience, intelligence and will, to
the grace of God in Christ Jesus. Opportunely or inopportunely, through
good and evil reports, they have unflinchingly maintained their testimony
to the rights of the soul, its peculiar nobility, and its solemn responsi
bility. Their anthropology rests upon such basal convictions as these :
that each one must give account of himself to God; that none may for
himself repudiate that responsibility, and none assume it on behalf of
his fellow; that the individual as such is the direct object of the redemp
tive work of the Lord Jesus, and that only through personal faith does he
become possessed of the salvation of Christ. Suppress such convictions,
and the Baptistic raison d'etre is lost. Nay, they cannot be suppressed,
for they have in the nature of things an indestructible life; they are
rooted in the abiding relations of the divine and the human :
' ' Not even Christ Himself
Can save man else than as He holds man's soul;
And therefore did He come into our flesh,
As some wise hunter creeping on his knees

REV. J. H. RUSHBROOKE.

REV. R. H. PITT.

Friday, June 23.] RECORD OF PROCEEDINGS. 309
With a torch, into the blackness of some cave,
To face and quell the beast there, — take the soul
And so possess the whole man, body and soul. ' '
This fundamental individualism is the positive conviction underlying the
emphatic negatives so characteristic of Baptists. It explains the reso
lute "no" with which they meet all the encroachments of civil power.
Worldly authority, whether exercised by way of constraint or restraint,
coercion or cajolery, persecution or patronage, is an alien intruder in
the realm of religion, ' ' an undesirable alien ' ' which Baptists reject at the
frontier and remit to its native land at the cost of those that bring it.
It explains the consistent witness of our people against the aggression of
the State, from the days of Leonard Busher and Roger Williams — and
even earlier : for these men were representatives and spokesmen of a
belief older than themselves. The Baptist doctrine of soul liberty is
indeed but the assertion on behalf of all his fellowmen of a right that
is unspeakably precious to himself. Whether shaping the constitution of
this great Republic, or withstanding the inroads of the State-supported
priest in English public schools, or enduring hardships under a Holy
Synod in Russia, Baptists have been dominated by their essential prin
ciple. They have asserted for themselves, and respected in others, the
rights of personality in religion, subject only to the Crown rights of the
one Redeemer and Lord.
There is scant need, after all that has been said in this Congress,
to pause in order to point out the value of our distinctive ordinance in
setting forth and conserving our primary convictions. Let me limit my
self to two reminiscences by way of illustration. The first is from my
student-days in Berlin, where I listened to that most brilliant and sug
gestive of teachers, Professor Harnack. I recall an afternoon on which h&
referred to the mediaeval custom of celebrating a Children's Eucharist.
The Reformers, he said, made short work of this, merely by asking:
"What possible worth can there be in a rite, apart from intelligence and
personal faith?" And he added the searching question (which he left
unanswered): "Gentlemen, if they had faced the same problem as to
infant baptism, what would have been the effect on the standards of our
church 2" The other reminiscence is of a recent conversation with an
eminent Presbyterian minister. The question had been raised: "How
comes it that British Congregationalists have in certain conspicuous in
stances, ceased to be evangelical, while British Baptists, though equally
destitute of authoritative creeds and centralized control, have not?"
And he answered: "Your ordinance protects you: for it sets out in im
pressive form the personal significance of the great saving facts."
Observe now a seeming paradox. We assert that individualism is vital
to our position : nevertheless, the governing title of all the addresses at
this session is: "the spirit of brotherhood." We have to view our indi
vidualism in relation to brotherhood in the church. We have to
reconcile ideas which in popular discussion are commonly assumed
to the opposed. "Individualism," " brotherhood "—the mob ora
tor treats these as excluding one another. Solidarity is set up against
separatism; co-operation against competition; the unity of society against
the unit of the self. We leave aside the wider aspects of the question
raised— the relation of the personal will and the social will, of liberty
and law we are concerned only with the church. Is there a point of

310 THE BAPTIST WORLD ALLIANCE.
view from which in church life individualism and brotherhood appear
in manifest harmony, a synthesis which includes in itself thesis and an
tithesis, and transcends both?
Assuredly there is. The synthesis is found in the idea of the spir
itual family. In the Baptist interpretation, individualism and broth
erhood are not only not opposed, they imply one another. It is
Christian individualism which alone makes Christian fraternity possible.
The governing fact which constitutes brotherhood in its simplest sense —
the sense that obtains within the home, is oneness of relationship to the
head of the family. The primary relation is that with the father of
each of the persons physically descended from him, but this carries as its
corollary a relation between those persons. They have entered into the
same inheritance, physical and mental : they are objects of a like love,
recipients of a like training. Because each is a son, all are brothers. The
language is scriptural. We are far from questioning the reality of a broth
erhood of man founded in his divine potentialities, and the derivation of
his natural life from the Lord and Giver of all life; we do not forget
the speech on Mars Hill; but the New Testament knows a more exalted
sonship, "children of God by faith in Christ Jesus," a sonship so much
richer and fuller that the other appears in comparison scarce worthy of
the name, and the apostle may write of Christians having received the
"adoption of sons." Individuals "born from above," "born of the
Spirit, ' ' owning one God and Father of all, who is ' ' over all and through
all, and in all," persons to each of whom grace has been given according
to the measure of the gift of Christ — these are bound to God by a com
mon tie, which draws them one to another in mutual love, and consti
tutes them in a peculiar sense the family of God, the household of faith,
brothers in Christ. But apart from the personal tie with the Divine
Head, such oneness cannot be. Its essential condition fails. No indi
vidual faith, no Christian brotherhood. A personal transforming relig
ious experience is the indispensable basis of such a fraternity as is rep
resented by the Christian Church. Dispense with this, and we may have
a baptized paganism, or a marvellously cohesive mechanism, but one
family dwelling in God, a true organic unity, we have not. The church
idea is destroyed; for as the nineteenth article of the Anglican com
munion says : ' ' The visible Church of Christ is a congregation of faithful
men. ' '
Now the test of every ecclesiastical organization is its capacity to em
body the spirit of genius of the Christian religion. ' ' The religion, ' ' says
Dr. A. M. Fairbairn,* "is the creative, the church the created idea;
and here, as everywhere, the law ought to be valid, that the measure of
truth for the created idea is that it shall harmonize with and truly
express the creative." No opinion could be less justifiable than that
church polity is a purely external matter to which Christian men may
be indifferent. How many great historic names bear witness on the other
side : Luther, Calvin, John Knox, Robert Browne, the judicious Hooker,
George Fox, John Wesley — we may add, General Booth — are instances
of spiritual leaders who have devoted conspicuous attention to organiza
tion, and in every instance the polity they initiate or defend is depen
dent upon their theory of the nature and task of the Christian society.
One may agree with a remark of Schmiedel in the Encyclopaedia Biblica
* ' ' Catholicism, Roman and Anglican, ' ' p. 32.

Friday, June 23.] RECORD OF PROCEEDINGS. 311
that "perhaps after all a blessing lay concealed in the absence of form
al constitutions drawn up with the authority of Jesus " ; but from such a
proposition we do not infer that all ecclesiastical systems have equal
validity. For though Jesus has not entered into details, He has laid down
principles which His followers may ignore only at their peril. One such
governing principle is transmitted in the report of the conversation in
Caesarea Philippi, when in response to the confession of Peter He says:
"Blessed art thou, Simon Barjonah, for not human wisdom hath re
vealed this to thee, but My Father which is in heaven. And I also say
unto thee, that thou art Peter, and upon this rock I will build my
church." Another great word is this: "Be not ye called Rabbi, for One
is your teacher, and all ye are brethren. ' ' A third is this : " If any man
would be first, he shall be last of all, and minister of all.". The church
which is true to His ideas is therefore built up of men and women be
lieving and confessing; it rejects all authority that conflicts with the
authority of the one Master directly exercised upon the individual; and
leadership within the church is not that of Gentile rulers that lord jt
over men, but preeminence of service. These are principles we
dare not forget. And when it is contended by Cardinal Newman or
any other that development is the law of life, that this presupposes
interaction between organism and environment , and therefore the
Christian society as a living organism, must needs be modified with
the passing of the centuries, we answer that while all this is true the
application of the argument by Roman and Anglican Catholics is in
valid. The healthy organism does not indiscriminately absorb the
elements of its environment : it resists and repels those which are incon
sistent with its own life-principle. The history of Catholicism exhibits
a continuous degeneration due to the intrusion of pagan and Judaic ele
ments, and philosophical and political ideas, alien to the life-principle
of Christianity. And the history of Protestantism is likewise deeply
tinged with evils due to the acceptance of non-primitive tradition and
custom, without raising the question whether these accord with the mind
of the Founder and Head of the church, whether they have a legitimate
place in a brotherhood of the spiritually enfranchised.
The Baptist then finds in the constitutive idea of the church, as the vol
untary but natural and inevitable association of faithful men, each per
sonally responsible to his Lord, the criterion of all polities and modes of
organization. They are invalid if they are antagonistic to this constitu
tive idea; if they suppress the individual, or destroy the brotherhood. A
papacy does both : and when the Baptist hears of a f ellowman claiming
in the sphere of religion the unconditional submission of millions he is
inclined to refer the claim to the judgment of the Apostle Peter who
(quite unconscious that he is the first Pope) exhorts his "fellow-elders"
not to lord it over the charge allotted to them. The Baptist examines
the teaching which bases the church upon a "historic episcopate" ex
ercising an authority transmitted by succession from the apostles, only
to discover that it rests upon bad exegesis and false history, and that in
fact the monarchical episcopate has usurped the rights of the Christian
people. In apostolic succession he firmly believes : but it is succession
of spiritual experience and of loyal service for the kingdom. The suc
cessors of the apostles are here — pioneers of evangelical teaching in
Eastern Europe, faithful pastors and church officers in our own Anglo-
Saxon lands and the certificate of their apostolate is written by the finger

312 THE BAPTIST WORLD ALLIANCE.
of God on the souls of men. The sacerdotal basis of organization is com
mended to the Baptist, with the sacramentarianism so closely bound up
with it, but he is forced to endorse the verdict of the learned Anglican,
Bishop Lightfoot : "The only priests under the gospel, designated as such
in the New Testament, are the saints, the members of the new Christian
brotherhood. ' ' Of course the Baptist, being no anarchist but a sane man
recognizes the need of organization if the work of the church is to be ef
ficiently done ; he knows that ' ' all the members have not the same office ' ' ;
he acknowledges the legitimacy of "rule" and "authority" in the New
Testament sense, and most emphatically affirms the necessity of a divine
•call to the exercise of ministerial gifts. But he endorses the language
of the Presbyterian Principal T. M. Lindsay: "I do not see why the
thought that authority comes from 'above,' a dogmatic truth, need in
any way interfere with the conception that all official ecclesiastical
power is representative and delegated to the officials by the membership,
and that it has its divine source in the presence of Christ promised and
bestowed upon His people, and diffused through the membership of the
churches." With passionate earnestness the Baptist desires to see all
Christ's people one, but not in the unity of subjection to any alien and
usurped authority interposed between the soul and Christ, destroying
"liberty of prophesying" and the right of private judgment in which
Dale of Birmingham discovered "the ultimate principle of Protestant
ism. ' ' Each member owning direct responsibility to God in Christ : each
local church a spiritual democracy under Christ : a federation of autono
mous communities for mutual support and the carrying through of the
wider tasks of the kingdom of God — that is the Baptist conception of
church polity. All else is anathema.
One point more. Whilst speaking I have been very conscious of the
restraint imposed upon me by the programme. The definition of my
theme, and the fact that another speaker has to add the qualifications,
has prevented me from saying much that is in my heart. This however
I would add, at the risk of trespassing upon the territory of Dr. Pitt:
Our individualism is on trial to-day, and our Congregationalism is on
trial. Are we as thoroughgoing voluntaryists able to deal with problems
which confront Christendom as a whole — the adequate support of a min
istry in sparsely populated rural districts, the maintenance of churches
in the poorest but most densely inhabited "down-town" neighborhoods?
Or must we yield here to Methodist or Presbyterian or Episcopalian?
Such are the questions that confront and challenge us, and they de
mand a clear and Christian interpretation of our terms. Our individual
ism is not liberty to please ourselves ; it is solemn personal responsibility
to please the Lord Jesus Christ. Our Congregationalism is not an enlarg
ed egoism : indeed our autonomy is more complete than we have some
times realized : it includes the power and the duty freely to combine with
other communities for great common ends. Our absolute liberty is a lib
erty to become through love, the bondslaves of all. Such an individual
ism, such a Congregationalism, such a liberty, such a love, shall yet
under God make the church of which we are members "a glorious
church, not having spot or wrinkle or any such thing." Father, Thy
kingdom come — through Thy church ! Thy will be done on earth as in
heaven ! (Applause.)

Friday, June 23.] RECORD OF PROCEEDINGS. 313
Chairman: The subject to-night you will notice is "The Spirit of
Brotherhood in its relation First to the Church and Secondly to the
State." The address that has just been delivered has been upon the
subject "Individualism a Basis of Church Organization." The next ad
dress will be on "Limits of Individualism in the Church," and will be
delivered by Rev. Dr. R. H. Pitt, of Richmond, Virginia, editor of the
Religious Herald, one of the greatest denominational papers in this
country or in the world. (Applause.)

THE LIMITS OF INDIVIDUALISM IN THE CHURCH.
By R. H. PITT, D. D., LL. D.
Religion begins with the individual. The competency of the soul under
God to determine its own relations with God must be fundamental in all
our thinking. But religion does not end with the individual. It has
its social aspects and out of these grow varied and innumerable relation
ships and corresponding duties. These relationships and obligations
must limit in a practical way the privileges and even the rights of the
individual. Entrance upon any social compact involves the surrender of
individual liberty to a greater or less degree.
The church is not a ready-made organization handed down from
Heaven and imposed by external authority upon man. It is a growth.
Disciples with a new-born hope in their hearts, with common purposes
and affections, came together by a law of social and spiritual gravitation,
and, of course, under the Lordship of and in obedience to Christ.
Thus began the early grouping of Christians. To be sure there were cer
tain elementary principles controlling and determining the nature of these
organizations. The organizations themselves must have been at first very
simple and rudimentary. Nothing corresponding to the present elabor
ate organization even among, our own people can be found in the New
Testament. Take a modern city church, for example, with its long list
of office-bearers, its innumerable committees, its large property inter
ests, its multiform activities, its world-wide horizon of sympathy and see
how far it is removed, in degree at least, from the little company at Anti
och to whom for the first time the term Christian was applied. Still if in
this more elaborate organization the elementary principles as applied to
those earlier and simpler bodies are kept well in mind, then we may most
stoutly maintain that we have not departed from the Scripture pattern,
but have simply developed it and adapted it to the more complex needs
of our own day and time.
These early Christians came together because they could not keep apart.
The instinct of the renewed heart compelled them to seek the fellowship
of their brethren. But they could not come together even in rudimentary
organizations without surrendering to some degree their individual pre
ferences. This is necessary to any sort of social union. In the family
which is our primary social unit, this principle is well recognized. Pa
rents must often surrender their own preferences and in a measure their
own rights for the sake of their children. Children must yield their own
wills, brothers and sisters must co-operate for the common good at the
sacrifice of their own predilections. Without such a spirit, without the

314 THE BAPTIST WORLD ALLIANCE.
recognition of these obligations to self-forgetfulness, disintegration or
something worse inevitably ensues. This is true also of the church rela
tionship. It is not so much a question of the authority of the body of be
lievers over the individual. He always has his remedy at hand. If ha
clearly sees that he is the victim of a tyrannous spirit, he can at once
withdraw from the communion which seeks to impose harsh measures
upon him. It may be mentioned in passing that many Baptist churches
seem to deny this right of voluntary withdrawal. It seems, however, to
this speaker that as union with these groups must be purely voluntary so
there ought to be the unquestioned right of voluntary withdrawal. But
having come in of his own free will and remaining in of his own free will,
he must accept and seek to meet the reasonable obligations that grow out
of his new relationship. He cannot remain in the fellowship and yet dis
regard the sacred obligations which the fellowship involves.
Of course if he has expressly, or by clear implication, assumed financial
or other burdens which he has not discharged he may not dissolve such
contractual relations without the full and free consent of his brethren,
with whom he has entered into partnership.
These are the general principles which lie at the base of this discussion.
If they are sound and true then it follows that there is a duty of co-opera
tion just as plain, just as high, just as imperious as any other duty of the
disciple. There are two general views of co-operation which may be here
stated. First, there are those who hold that the individual ought to do
everything for himself and by himself as far as possible; then, at length
when he finds himself unable alone to accomplish what needs to be done
he may, if he chooses to do so, unite with others for its achievement.
Those who hold this view seem to think that when he does so unite, he has
performed a work of supererogation. Much stress is laid upon his right
to do as he pleases about it.
This view is found also in a prevalent notion of church independency.
Our dread, and a well-founded dread it is, of ecclesiastical tyranny, our
historic and perpetual protest against Pope, Priest, Presbyter, Council
and the like has led us to the other extreme. We are fond of saying, at
least some of us are, that a Baptist church is in its relations with all
other ecclesiastical organizations absolutely independent, that it has the
right to co-operate with sister churches or other organizations or to
refuse such co-operation. If by this we mean to say that there is no
ecclesiastical body or person ranking the church and authorized to impose
physical or spiritual penalties then the doctrine is sound and wholesome.
But if we mean to say — and this is practically what is often meant — that
the church may in the exercise of its right refuse to co-operate with
other organizations, and that this refusal never involves a violation of
its obligations to God and man, then we are teaching a mischievous doc
trine. There can be little doubt that it is this view of the matter which
accounts for the fact that so many so-called Christian churches, thousands
and even tens of thousands of them in our own communion, furnish not
the slightest evidence of their interest in the salvation of the world.
The other view of co-operation may be stated as follows : Wherever it
is possible, without sacrifice of principle, to work with our brethren wtt
ought gladly to do so. If such co-operation, however, is at the cost of
loyalty to the truth, the price is too high to pay for it. This, it would
seem, is the larger, wiser, and saner view. It sometimes happens, we
must bear in mind, that men mistake mere pride of opinion for sincere

Friday, June 23.] RECORD OF PROCEEDINGS. 315
and reasoned conviction of the truth. This is one of the very few places
where the realm of conscience is frequently too greatly enlarged, where
its confines are stretched until they include questions which rightly be
long to the realm of expediency.
There is a possibility also of too great sensitiveness, lest we surrender
our individual or our denominational tenets by association with Christian
brethren who do not hold them. Why may not brethren unite for com
mon ends, no matter how widely or deeply they may differ concerning
matters not necessarily involved in the purpose of the union ? While on
the one hand there must be no cowardly surrender, no faithless compro
mise, no timid silence, yet on the other if we are well grounded in the
truth, if our convictions of it are clear and strong and well established,
why should we be in a state of terror concerning our faith whenever
we are brought into contact with others who do not share these convic
tions with us?
It is obvious that there are certain doctrinal limitations which the
individual in the church must recognize. It is quite the fashion in our
day to underestimate the value of doctrine and especially to depreciate
the value of doctrinal statement. The church, as has already been
stated, doubtless found its origin in the impulse to fellowship but that
fellowship was necessarily based upon common beliefs, first of all, and
came as one should think a little later on to common practices. ' It is
not to be supposed that the early church in its crude beginnings had
formulated for itself any elaborate ereedal statement. But there were
certain vital beliefs that were surely common to them. Their creed was
possibly a short one. It involved such fundamentals as the sovereignty
of God, the unique sonship of Jesus Christ, the ministry of the Holy
Ghost, the destructive nature of sin, the possibility of forgiveness, the
resurrection and ascension of Christ (the pledge of their own resurrec
tion) and the duty of His disciples to make known the good news which
He brought to all the world. There wasn't much of definition in that
creed. There were not many refinements of doctrine in their teaching.
Great, commanding and significant facts and truths filled and possessed
their souls and these they gladly proclaimed, though the proclamation
brought unnumbered woes.
Perhaps we in our own time might learn a lesson' of value from these
early Christian folk. We might do well not to require too many doc
trinal limitations of the individual who comes into our group of wor
shippers and workers. It may be that to provide too elaborate a basis of
doctrinal union and fellowship would be not only to reduce unnecessarily
the number of our co-workers, but to hinder, almost cruelly, among those
who are with us that free play of the individual mind and spirit which
make up the very life-blood of religion. Certainly this speaker would
lift his voice in earnest protest against any tendency to multiply doctri
nal tests of church or Christian fellowship.
Yet, after all has been said, it remains true that there must be a
minimum, an irreducible minimum of Christian doctrine as a basis of
union and this must necessarily serve as a limitation on individual free
dom in the church. We come upon a practical difficulty here which can.
not always be solved out of hand and yet I think we may discover gen
eral principles which will help us in the solution of any such difficulty.
Of course all of us would contend that it is the right of the individual,
indeed that it is his supreme duty to be a constant and an ardent seeker

316 THE BAPTIST WORLD ALLIANCE.
for the truth. We should hold also that having found it, it is his im
perative duty by every means in his power to make it known to others.
Must he break the fellowship in which he finds himself and thus leave
himself free to proclaim it or must he remain within that fellowship,
regarding it as his highest obligation to give this newly discovered truth
to those associated with him in this close relation? Here is a very prac
tical question which has been answered in a variety of ways. In gen
eral, each ease that thus arises must be settled on its own merits. No
hard and fast rule can be formulated.
A general principle, however, may be announced. If this new truth,
of which the individual has become possessed, is in direct conflict with
the minimum of doctrine on which the fellowship is based, then there
is only one righteous, high-minded and honorable course for him to pur
sue. He must be loyal to his convictions and he must be honorable in
his relations with his brethren. Let him, therefore, in such a case make
the facts known and offer to dissolve the relationship which hampers
him and thus set himself free to speak the truth that burns in his own
soul. If his brethren wish him then to remain, let him do so, (pro
vided that such a course does not imperil the harmony and usefulness
of the church) but if not, then by no sort of sophistry can he be justified
in attempting to hold on to the advantages which grow out of his fel
lowship while he violates the obligations which the fellowship imposes.
And by no sort of argument could he be justified in secretly holding or
privately promulgating convictions whose proclamation would be rightly
esteemed as bad faith with his brethren.
In the first case he would act dishonorably ; in the second he would add
cowardice to dishonor. The truth does not need to be proclaimed or de
fended in dishonorable ways and a coward has no rightful place among
truth-lovers or truth-seekers.
Here, however, a word of caution is necessary. It has too frequently
happened that men who are searching for the truth have mistaken their
tentative guesses and half-baked hypotheses for ascertained results. By
blindly and foolishly over-estimating the value of their own surmises
they have brought about acrimonious discussion and deadly disunion and
alienation where nothing of the sort was really inevitable. Let us first
secure verified, ascertained results before we attack the problem of what
we are to do with them. Certainly neither the church nor the general
public needs to be disturbed with a recital of intellectual and critical
processes which are as yet wholly incomplete and indeterminate.
That there are ethical limitations for the individual which grow out
of his church relationship goes without saying. I need not dwell at
length upon these. Certainly new duties arise out of the new relations
which he assumes when he enters into church-membership, new duties,
that is to those who are thus associated with him. Practically in church
life it is to be feared that this truth finds scant recognition. Such a re
lation is far too generally regarded as purely formal and nominal. It
wasn 't so in the beginning and it ought not to be so now. Church-member
ship ought to connote far more of fraternity and to carry with it far
more mutual obligation and helpfulness than it does in our day. It
may be safely said that if our Christian churches had in any wise ap
proximated the true ideal in this regard, then we should have been
spared the apparent neecssity for the innumerable social and fraternal
organizations that have sprung up all over the land. It is by no means

Friday, June 23.] RECORD OF PROCEEDINGS. 317
rare to learn that members of the same church have remained absolute
strangers to one another through a long term of years and membership
in any given church, particularly in our larger bodies, is not held as es
tablishing any sort of claim upon the sympathy and help of others in the
same organization.
This feeling of brotherhood has suffered from a variety of causes. In
our great overgrown churches the tie is almost inevitably weak.
The opportunities for personal acquaintance and contact are greatly
reduced and it is possible for men to live and die in the same church
organization complete strangers to many of those who are associ
ated with them. In such a case the bond of fellowship amounts to
very little and opportunities for mutual helpfulness are rare. This tie
is further weakened by a certain fatal facility with which new-comers
are introduced into the fellowship and a certain fatal tenacity by which
they hold to this relation often after they have ceased to recognize it as
having any significance in their lives. It would seem important to sig
nalize more than we do the entrance upon these new duties and privi
leges and to give to church-membership and fellowship a far richer and
fuller interpretation than we are accustomed to give to them in our mod
ern time. The newspapers and magazines frequently carry leading
articles commenting upon an alleged alienation of the masses from the
churches.' Of course the evil is largely exaggerated but that it has some
basis in the facts of the case every careful observer must admit. Vari
ous remedies are suggested. Practically all of them, however, point in
the same direction, namely, in what is called the modernization of the
church and its services. We are told, sometimes gravely and sometimes
glibly, that the impatient world has outlived the old teaching which made
Christianity powerful in other centuries and that we need now to sub
stitute for the gospel of sin and salvation, for the doctrine of a lov
ing Heavenly Father and a suffering Saviour, discussions of current
questions, political, sociological and what not. For my own part, I be
lieve that such a loss of power over the masses of people as may be dis
cerned could be most quickly and surely repaired by a full and joyful
recognition of the moral obligations of church-members to one another,
by a full exemplification in our churches of that spirit of brotherhood
which is of the very essence of our Lord's life and teaching. The indi
vidual in the church cannot go his own gait without respect to his
brethren. He cannot indulge his own whims, gratify his own wishes,
pursue his own plans, adopt his own methods, live his self -centered life,
without reference to the welfare, the happiness and the preferences of
ais brethren. Here, indeed, opens up before us opportunity, which may
not now be used, for extended practical discussion and suggestion.
It may be safely said that after all the prime purpose of the organiza
tion of the church, not perhaps carefully formulated but nevertheless
easily recognized, was co-operation. If the individual disciple could
have solved his own problems, nourished his own hopes, fulfilled his own
new-born aspirations, satisfied his own affections better by himself than
by association with others, there would have been no Christian church.
He did not need to reason about it. The Christian instinct within him,
dominant and irrepressible, drove him imperiously to seek this fellow
ship. A community of dangers and of necessities, a love for his breth
ren which was to be given as a supreme test of discipleship springing

318 THE BAPTIST WORLD ALLIANCE.
up in his heart, an altruism high and noble, a craving, an inextinguish
able craving for the comfort and the joy which such fellowship would
bring, these and motives like these brought the early Christians together
and kept them together. So strong, so enduring was this bond of brother
hood that all the tortures which fiendish ingenuity could invent were un
able to sever it. We must bear in mind that when we come to talk of
the duty and work of co-operation as applied to our great missionary,
benevolent and educational enterprises we introduce no new principle
into our Christian organizations. That principle of co-operation for
common ends lies in the very foundation of even those crudely formed
churches of the New Testament period. We simply take that principle
and widen it and exalt it and multiply its application until the whole
round world and the whole human race are embraced within its compass.
Despite all this, there are far too many who are yet slow of heart to
understand that church-membership carries with it the inevitable obli
gation to work with one's brethren for the furtherance of all great com
mon purposes. The disciple may not do as he pleases about it. He must
do as his Lord pleases and it is plainly the pleasure of his Lord that his
people should, side by side, and heart with heart, labor earnestly and un
ceasingly for the spread of His truth and the coming of His kingdom.
Much is said in modern times about heresies, and doubtless there are
many departures from the ancient faith that are to be observed and
deplored. But the most deadly and far-reaching of heresies is not so
much doctrinal as practical. It is found in the failure of individual
Christians to rejoice in the opporunity of collaboration for the King
dom of Christ, in their persistent and willful neglect of what ought to
be not merely a high and holy duty but an inestimable and glorious
privilege. To be orthodox on baptism — the act, the subject, and the ad
ministrator; on communion, its significance and its participants; on
church order and procedure — these to be sure are not despicable and it
is not my purpose to underestimate them, but I dare to say that to be
orthodox on these while one turns his back unmoved upon the world
that lieth in the evil one, while one stands indifferent to the vast pro
cession of human souls moving out into darkness, while one refuses to
join that great army struggling for righteousness, for kindness, for
nobleness, for things that are lovely and of good report, is to tithe
the anise and the cummin, the mint and the dill, while the weightier mat
ters of the law and the gospel go neglected and uncared for.
Doctrinal, ethical, and practical limitations thus surround the indi
vidual in his relation to the church. But these are not to be thought of
as so many stern, literal, and loveless restrictions, not as fetters which
in the spirit of the galley slave he is compelled to wear. Over them all
must shine the softened light of the one great subduing and irradiating
principle of love. Here, after all, "is the truest and highest altruism.
He enters into this fellowship, as I have said, because he craves the
comfort, the joy, the help which the fellowship brings; but behind this,
rooting itself, perhaps yet more deeply in his ransomed soul, must be the
passion which consumed his Master, the passion of doing good to others.
The law of love, therefore, in all its various ramifications, in all its in
numerable opportunities for service, is the great central and reigning
fact in the life of the Christian. This law must be sacredly kept in the
life of the church. It must find its fulfilment in the relations of the

BOOKER T. WASHINGTON.

REV. E. C. MORRIS.

Friday, June 23.] RECORD OF PROCEEDINGS. 319
church-member to the body. It must express itself in the relation of the
church to the larger body of Christians with which it is identified and I
venture to say, it deserves fuller recognition and more complete ex
pression in the yet larger field wherein the denomination itself comes
into contact with Christians of other names and communions. No pro-
founder or more impressive word, or more practical or useful utterance
ever fell from human lips than that which declares that love is the ful
filling of the law. (Applause.)
Hymn, "Work for the Night is Coming."
Chairman : The next part of the program is ' ' The Spirit of Brother
hood in Its Relation to the State," and the subject for discussion by Dr.
Booker T. Washington, of world-wide fame for the work he is doing for
the elevation of his race, will be :

BAPTIST POLICY AND GOOD CITIZENSHIP.
Dr. Booker T. Washington was received with applause and the Chau
tauqua salute, and said: Mr. President and Christian friends: My mes
sage to a large part of this audience I fear will not be new. In fact as I
contemplate that I am overcome with a feeling of embarrassment. Some
years ago I was called into a country district by a Baptist pastor who
had a little church not far from our institution at Tuskegee. This
church in some way had gotten into trouble with its pastor, or the pas
tor had gotten into trouble with the church- — I don't know which it
was ; but there was trouble there. I went out into his district one after
noon and he called his little congregation together and I soon found
that the majority of the congregation had got to the point where they
would not pay the old man's salary and he was having a pretty hard
time in getting his monthly wages. He called his little audience to his
little log church and asked me to speak to the people. I did so; and I
told the members of the church that they ought to pay their pastor's
salary promptly and generously every month. I think I made a good im
pression on the greater part of the little audience, but there was one old
fellow who sat away back in the corner of the church on whom my words
made no impression whatever. As I would urge them to pay the salary
he would tuck his eyes behind his hat and murmur something to this ef
fect: "No we are not going to pay him a cent more salary this year."
Finally I said to him : ' ' Now, brother, will you be perfectly frank and
stand up and tell us just what the trouble is in this church?" The old
fellow rose to his feet and said: "Because we paid him for them same
sermons last year." (Laughter.) I am afraid that that story indicates
the judgment which a large proportion of this great audience will be
tempted to pronounce upon me before I shall have finished with my little
talk to-night.
I am proud, my Christian friends, to have some part in this great
world-wide gathering ; I am proud that I am an American citizen ; I am

320 THE BAPTIST WORLD ALLIANCE.
proud that I am a Southern man; and since the evil of slavery was to
exist in our country and both black man and white man must get the
experience growing out of the institution of slavery, I am proud that I
was a slave and had that experience. I am proud of the fact that I am
an American Negro, and I am proud of the fact that I am a member of
a Baptist church.
The Negro Baptists in the United States have some history of which
they are justly proud. In 1776, I think it was, the first Negro Baptist
church was organized in America at Williamsburg, Virginia, and still
later, one was organized at Savannah, Georgia. A year later one
was organized at Augusta, Georgia, and it may be a matter of
interest to some of you to know that for twenty-five years one of the
oldest and largest Negro Baptist churches had as its pastor one of the
finest spirits among the white people in the South; I refer to the Rev.
Dr. Ryland, college president. For twenty-five years and more while
he was president of Richmond College in Virginia, Dr. Ryland was also
the pastor of the First African Baptist Church in Richmond, Virginia.
I am proud of the fact that it was a Baptist Association in North Caro
lina that first passed a resolution to the effect that henceforward all
marriages between black people, though they were in slavery, must be
considered sacred.
From three churches, the Negro Baptists of America have grown a
little during the last few years, until we number as Negro Baptists in
this country at the present time two million two hundred and sixty-one
thousand church communicants. That is a larger number than you have
in the white Southern Baptist Convention I think you will find, and I
think a little larger number, if I mistake not, than you have in the white
Northern Baptist Convention. If you ask me why Negroes become Bap
tists in such large numbers, my answer is I suppose because we haven't
got any more sense than to believe just what the Bible says. And we
haven't stopped growing yet, and if we are in any degree unorthodox
it consists in the fact that we seem to have a bishop of our church in
the person of Dr. E. C. Morris, who is the perpetual president of our
Convention. In fact, the first thing that our Negro National Conven
tion does when it meets, even before it organizes, is to elect Dr. Morris,
president. If you Northern and Southern white Baptists ever get to
the point where you cannot agree we are ready to absorb you. (Laugh
ter.) We have not only grown, my friends, in church-membership, but my
race in America, despite all that has been said to the contrary, is grow
ing in numbers. We came into this country twenty in number; we are
now ten millions in number and we are growing still. We have this ad
vantage : when a fellow is a little off color he falls to our pile. (Laugh
ter.) When this country began taking in out-lying isands, Cuba, Porto
Rico, the Philippine Islands, the Hawaiian Islands, these people began
to flock into this country in large numbers. They examined their hais,
they looked at their skin, they examined their nose, but they couldn't

Friday, June 23.] RECORD OF PROCEEDINGS. 321
decide where or how to classify them, and they finally said: "We bet
ter be on the safe side and give them to the Negroes." So we got all
of them. (Laughter.) My friends, we are growing still.
We have been part of the history of this country from the beginning.
When the Pacific Ocean was discovered, a Negro was with the white man
that discovered that ocean. When the Rocky Mountains were crossed
for the first time a Negro was with the white man. When what is known
now as Oregon and Washington was discovered, a Negro was with
Lewis and Clark. And when the battle of Bunker Hill was fought Ne
groes were there. And still later when our Southern brethren and
Northern brethren got into a dispute with each other, some black peo
ple were on the Northern side and some on the Southern side, because
a black man never likes to hurt anybody's feelings. (Laughter.) And
a few months ago when an American white man found himself for the
first time in the history of civilization standing at the North Pole, when
he turned around, a great big black Negro was right there by his side.
(Laughter.) Seriously, my friends, my race is the only race with a dark skin that
the white man has ever permitted to live by his side in large numbers,
look him in the face, and survive. We are the only race that has ever
been able to go through that experience; every other dark-skinned race
that has tried to live on the same soil, in the same country, by the side
of the white man has disappeared or is disappearing. But the Negro
not only lives by the white man 's side, but has got sense enough at every
point of contact to get something from the white man that makes him a
better and more useful citizen. We have been free in America forty-
eight years. What have we accomplished in becoming American citi
zens? We started practically with nothing except for a few quills and
some pumpkins and perhaps a few chickens gathered from miscellaneous
sources. (Laughter.) Thinking of chickens, I was making a journey
through my country in Alabama a few months ago and I had an en
gagement with an old fellow and he was about an hour late. I said to
him, "Where have you been? What's the trouble?" "He said, "I have
had a lot of trouble at home. My wife left the chicken-house open and
all the chickens got out and went home." (Laughter.)
But, my friends, we have made progress in the fundamentals of Chris
tian civilization in this country. Take the State of Virginia, for exam
ple, where our educated teachers, our educated ministers, our educated
missionaries have been at work among the masses for forty-eight years,
and what can we expect materially as a result of that effort? To-day
in Virginia by the Auditor's record in Richmond, you will find that the
black man owns and pays taxes upon one-twenty-fourth of all the soil of
Virginia. In the counties east of the Blue Ridge Mountains we own and
pay taxes upon one-fourteenth of the soil, and in three counties of Vir
ginia we own and pay taxes upon one-quarter of the soil. Go farther
south; take the State of Georgia, and what is the result of the work of
the teacher, of the Christian minister and of the Christian missionary in

322 THE BAPTIST WORLD ALLIANCE.
material results? In Georgia to-day you will find by the Controller's rec
ords in Atlanta, that the black people in that State pay taxes on twenty-
eight million five hundred and eighty-six thousand dollars' worth of
farm property, leaving out what they own in the form of town and city
lots, which is considerable. And you must remember that the black man
learns mighty quickly from the white man. If the white man does not
pay taxes on all of his, the Negro does not pay taxes on all of his.
At a very conservative figure the American Negroes since they became
free have bought and now pay taxes upon at least six hundred million
dollars' worth of property. We own in the Southern States a terri
tory of land equal to the combined physical territory of the kingdoms of
Holland and Belgium. We have there in the Southern States alone some
ten thousand little dry-goods stores and grocery stores, and we have
over two hundred drug stores, and we have in the Southern States fifty-
six banks owned and operated by black people — black presidents of
banks, black cashiers of banks, and what not. I read an item in a news
paper a few days ago that we are making such progress in following the
steps of the white man that a Negro clown in Texas even robbed a bank.
(Laughter.) Fifty years ago Russia freed fourteen million serfs and provided to
some extent to give them property on which to make a start in life.
Forty-eight years ago the United States freed four millions of black
people and gave them no property on which to make a start. To-day the
serfs in Russia own five hundred million dollars' worth of property; to
day the Negroes, ten million strong in America, own six hundred million
dollars' worth of property. And, Mr. President, the American Negro
Baptists stand ready to join with you in sending the gospel to our broth
ers in Russia. Now, why do I dwell upon these material things of life?
It is because in my race we find it a hard thing to keep a man a good
Christian when he is hungry.
We have made progress in the matter of Christian education. The
greatest element of progress, as I see it, achieved by my race in forty-
eight years of freedom has been its realization of the dignity and saving
power of labor. No race can ever be saved, in my opinion, in this or any
other world until it has learned the fundamental fact that all forms of
idleness are a disgrace, and all forms of labor are dignified and honor
able. Now, my friends, I know that you often become impatient with
the Negro. You look at him, and we are behind you, we are slow in our
thinking, in our movements and you become impatient with us; but re
member that in the providence of God there are ten million of us drop
ped right down here in your midst and naturally and unconsciously you
compare us with yourselves, and compare our rate of growth with your
rate of growth, forgetting when you are doing that that you are measur
ing us with a pretty severe yard-stick. When we can catch up with the
American white man, there won't be any other fellow ahead of us. But
unconsciously you compare our growth with your growth, our civilization
with your civilization, and that is a pretty hard place to put any human

Friday, June 23.] RECORD OF PROCEEDINGS. 323
being. Now, if we were living in the midst of an Oriental civilization,
if we were living in the midst of a Latin civilization, the test would not
be so great.
I was in southern Italy last summer and I saw some groups of people
down there who are more to our gait. But we believe that the money
spent by the Southern States, the money raised by ourselves, the money
contributed by philanthropic people throughout the country for our edu
cation has not been thrown away. Let me make a little comparison.
To-day if you go into Italy where people have been free for genera
tions, you will find that thirty per cent of them can neither read nor
write. Go into Sicily, where I was last summer, and eighty per cent can
neither read nor write. Go into Spain to-day and sixty per cent can
neither read nor write. Go into Russia and seventy per cent can neither
read nor write. Go into Portugal and ninety per cent and more can
neither read nor write. Whereas in the case of the American Negro, free
for forty-eight years, we have already got to the point where fifty-eight
per cent of our race can both read and write. Our work of education is
not complete, however, because there are some few people scattered about
in different parts of the world who still have the idea that it is necessary
to spend millions of dollars in educating the Irishman, the Frenchman,
the German, the Italian, but who claim by implication at least that the
black man, the black child, is naturally born into the world with so
much education that he does not need any training after getting into it.
(Laughter.) Now, that implies too high a compliment to the natural
intelligence of my race.
Morally and religiously, we are making progress. To-day we have in
the United States thirty-five thousand Sunday-schools, we have thirty-
two thousand Christian ministers, we have thirty-five thousand Christian
churches, and we have fifty-six million dollars ' worth of church property.
Isn't that making some progress? No other race has made such swift
progress. My race has the reputation of making great progress in many
things. In Atlanta a few weeks ago there was a colored man called
before the magistrate in a shooting scrape. The judge said, "Tom, did
you hear the bullet ? ' ' He said, ' ' Yes, judge, I heard the bullet twice ;
I heard the bullet when it passed me and then I heard the bullet again
when I passed the bullet." That is a case of our promptness.
Let me add before I close that there are two races in this country.
We have not only the problem of educating our own race, but the prob
lem of equal importance of helping our race so to articulate its life into
that of the white race that there shall be peace and harmony and good
will between black people and white people. Some years ago in Ala
bama there was an old colored man out on a plantation who had a dream.
We are great people for having dreams. In this dream or vision this old
man was taken down to the bad place. We used to have a name by which
we called the bad place, but I think the new theology has changed it all
around now so that I don't know what to call it. But I do know this,
that the place is there nevertheless. This old man said he was taken

324 THE BAPTIST WORLD ALLIANCE.
down there and spent several days afld then came back. The colored
people crowded around his cabin door asking him all sorts of ques
tions. One said, "What did you see?" One said, "What kind of peo
ple did you see?" Another said, "Were there any colored people down
there?" He said, "Yes, that place is full of colored people." Another
said, "Were there any white people there?" "Yes, white people down
there too." Another still more curious said, "What in the world were
the white people doing down there?" "Well," the old fellow said,
"every white man had a Negro, holding him between himself and the
fire." Now, my friends, with all of our weaknesses and shortcomings
as a race of people, there is no Christian citizen of America with a white
skin who will not acknowledge that since the foundation of this country
we have stood between the white man and a good many hard places
in America. We have been of service to the white man in this country
and in this world, and we may have' to serve some of them in the next
world. So it may be hard to find enough colored people to go around.
Now, my friends, I said at the beginning that I am a Southern man; 1
was born in the South, I love the South, I think I know something of the
South. We are not all angels down there, either white or black. There
is wrong in the South, there is injustice in the South, often perpetrated
upon my race. But, my friends, I don't wish you to misunderstand me;
we are making progress in the South ; we are solving our problems ; white
man and black man together we are solving our problems. I speak es
pecially to you who come from across the water. When I was in Eu
rope a few months ago I found that in Europe you hear the worst things
that take place between black men and white men in the South. You
seldom hear of the best things that take place in the South between the
black man and the white man. You hear of the white man in the South
who curses the Negro ; you don 't hear of the man who blesses the Negro.
There are two classes of Southern white men, the class that does not be-
. . . . . *
heve in Negro education, a class that is loud in cursing and damning Ne
groes ; and there is another class, a quiet class, a conservative, intelligent,
cultured class of white people in the South who believe just as much in
giving the Negro all his rights as a Christian citizen as any class of white
people in the North, in Europe or anywhere else.
I have referred to the property that we own in the South, millions of
acres of land. I have referred to the fact that we have ten thousand
stores in the South; I have referred to the fact that we have fifty-six
million dollars' worth of church property and the fact that we have
fifty-six banks in the South. We could not own and enjoy this property
in the South unless in every community we had warm, loyal, courageous
white people who are our friends. We need to stand by such friends and
they are going to stand by us in the future as they have in the past. Get
beneath the surface in the South, go into any community and you will find
that in nine cases out of ten, no matter what the political demagogues
may say, no matter what the sensational newspapers may say get be
neath the surface, get into the Southern communities, and in nine cases

Friday, June 23.] RECORD OF PROCEEDINGS. 325
out of ten, white men and black men are living there in peace, harmony,
and friendship. In the average Southern community every Negro has
a white friend, and every white man has his Negro friend, and the rela
tions between the individual Negro and the individual white man in our
Southern States are closer than they are in any other part of the world
outside of the Southern States. It is sometimes said that the Southern
white man knows the Negro better than anybody on earth. I haven't
time to debate that question, but I will add this, that the Southern Ne
gro knows the Southern white man better than anybody on earth. You
cannot find, — and I measure my words when I make this statement, —
you cannot find in the civilized or uncivilized world in any part of any
country where there are so many people with black skins living day by
day by the side of so many people with white skins, where the rela
tions, all things considered, are so friendly, so satisfactory, so hopeful,
as they are in the Southern States of the United States. And you can
not find a parallel where people of another race and another skin have
helped the people so generously towards Christian civilization as the
white man, North and South, has helped the ten millions of Negroes in
America. My friends, we thank you over and over again for your generosity.
When I was a boy living in the hills of West Virginia I used to be a
great fighter. I used to have a fight with some boy every day; in fact I
was the champion for my community and I always whipped the boy,
whipped him every time I fought him. And so I became the champion.
I held the championship longer than some of those fellows held it now.
(Laughter.) But the people in my community did not know how I
held the championship; I will tell you. I never fought a boy till I had
had a chance of examining that boy. I knew,, that the boy was smaller
than I was, younger than I was, weaker than I was, and then I would
want to fight him. I would usually whip him and I used to take great
delight in my youthful days in getting one of these little fellows by the
neck and holding him in the ditch and listening to him holler while I
held him in the ditch. But as I grew older I soon found that I could not
hold one of those little fellows in the ditch without remaining right
down in the ditch with him as long as he was in the ditch. In this
country we are all learning, North and South and everywhere, that one
man cannot hold another man in the ditch without remaining in the
ditch with him. We are all learning, thank God, that no portion of
God's children can be held down in the ditch without the other portion
to some degree remaining in the ditch with them.
The only salvation for any of us, black or white, is to see to it that
through Christian education, through Christian civilization, all .people
of all races are gotten up out of the ditch and are able to stand up and
exert themselves in the fear of God to the full degree of usefulness.
We are hopeful; we are not discouraged. We are a new race in Amer
ica, just forty-eight years old; we are thankful our future is before us.
Some time ago I met an old colored woman in Alabama on a public road

326 THE BAPTIST WORLD ALLIANCE.
and I said, "Aunt Eliza, where are you going?" She said, "I'se done
been where I'se goin'. " Some races has done been where they're go
ing and have turned back. My race has not been there; it is on the
way, and we thank you all, white Christians North and South, through
out the world, we thank you for your help in helping us to go where
we're going, and we're on the road there.
Don't let us fret ourselves and vex ourselves overmuch concerning
the little unimportant details as to the solution of our problem, or any
great world-wide racial problem. Let us be sure that the foundation is
right, that we are working on right principles, then leave the results to
an all-wise Providence. I had a great lesson taught me in that respect
some months ago by an old-fashioned colored minister with whom I was
traveling in South Carolina. We got to Columbia and this old minis
ter went up-town and stayed longer than he should have stayed and
nearly lost his train. In his haste to the station he went to the hack-
driver and said, "Take me to the station right away." The first driver
happened to be a white man, and he never had the experience of driving
a black man in his hack. He said, "You better go to a colored hack-
driver, I don't know how to begin." He said, "Boys we won't quarrel
over details. What I want is to get to the station. I'll help you solve
your problem. You take the back seat and do the riding and I'll take
the front seat and do the driving." In a few minutes white man and
black man were at the railway station; all problems . were solved. The
white man had his quarter and the black man got his train. We are
going to overlook these little vexing, trying details and we want both
races to get to the station.
We have learned a great lesson in our life in America. A few cen
turies ago in the providence of God we went into slavery a piece of
property; we came out of slavery American citizens. We went into
slavery without a language; we came out speaking the proud Anglo-
Saxon tongue. We went into slavery pagans; we came out Christians.
This indicates our progress within a few centuries. Thank God, with
your help, with your encouragement, we are going to continue to make
progress until we become strong, helpful, useful, Christian citizens
throughout this country. (Applause.)
Chairman : We have as our next speaker a gentleman who is declared
by our brethren from the other side to be one of the greatest thinkers
and scholars in Scotland. I will now introduce to you Rev. J. T. Forbes,
of Scotland, who will speak on "Baptist Polity and International
Brotherhood." (Applause.)
BAPTIST POLITY AND INTERNATIONAL BROTHERHOOD.
By Rev. J. T. FORBES, B. A.
It is common to use words of Christian orjgin in connection remote
from their source. To hear men speak of comradeship and fraternity is
impressive; but a doubt creeps over the mind when it finds these words

Friday, June 23.] RECORD OF PROCEEDINGS. 327
in frequent use by those who repudiate the only thing that can give them
vitality, — the Christian faith. They who so use language resemble the
men in "Love's Labor Lost"; "they have been at a great feast of lan
guages and stolen the scraps" .... "they have lived long on the
alms basket of words." They have gathered orts at Christian tables.
But such words, even as fragments of a larger speech, are not to be
lightly used. They are charged with a fulness of meaning beyond the
irresponsible utterance of fluent incredulity.
The connection between Baptist Polity and International Brother
hood is seen to arise from certain religious postulates with their ethical
implications. Of these postulates we have no monopoly; they are the
heritage of Christians ; our claim is to follow their implications through.
Our polity springs from and is in accord with such assertions as these:
Man is God 's child ; Our relationship to each other is organic ; Our pres
ent groupings are temporary and have only relative value. We are God 's
offspring; we are members one of another; Christ is gathering all things
into one. Think of the ethical issues : the nature of all men if it is pro
phesied in the beginnings of things can only be read in the end; not the
highest by the lowest, but the lowest by the highest; the soul lives by
dying; the corporate life of humanity is as real as the individual; — such
thoughts lead us straight to International Brotherhood as an
ideal. The law of the inner life is true to its farthest depths. The
soul of a Christian cannot know the love of Christ as it is to be known
save he learn to comprehend "with all saints" that love, and to know
thus what "passeth knowledge." Baptist Polity is not the polity of
democracy pure and simple. It is the polity of a spiritually and morally
qualified democracy: that is, it is Theocracy. It rests on man's dignity
as a son of God, strayed, discrowned when Christ finds him, but restored
in Him to kingship. It proclaims the regality hidden or manifest, of
every man. He is a potential king, just as he is a potential priest.
Sacerdotal and regal functions belong actually to every believing man.
And, if we can escape being enslaved to words, these are the great func
tions of human life, to approach God in worship, and man in ministry —
for Bible kingship means ministry. Rule is shepherding. These were the
thoughts of our forefathers who were constrained by loyalty to Christ as
Prophet, Priest, and King to separate themselves from connections which
impeded the expression of that loyalty. A believing man was his own
man because he belonged to God. The moment he came to his Father
he came to himself and because he was not his own he owned all things.
His surrender to the highest made him capable of rule, and because he
separated himself from the crude self-assertion of the natural man, he
became the fit organ of God's Spirit. This conception of the Divine
and human ministry of the common man, his regality and priesthood
did find expression fully and frankly, in the separated, communities of
Baptists and Friends for almost the first time in modern days. It was
their theology that supplied them with their polity. Their conception of
man's right to self-government was subject to their conception of his
absolute submission to God. They found the Divine voice, not in the
confused clamor of a mixed multitude, but in the language of regenerate
hearts. Each man in those little communities was seen in an ideal light
as a child of God, redeemed by Christ's love, inspired by His Spirit, ruled
by His law.
Because each stood in the same relationship Godward, each stood in

328 THE BAPTIST WORLD ALLIANCE.
the relationship of brotherhood to each. There was no priestly class
because all were priests. The separations that existed were those of
superior excellence and recognized worth. However humble the begin
nings of the church to which we belong, men were really in those sim
ple organizations revealing principles of universal application, and fur
nishing suggestions of a new order of life. This is the heart of our
polity still. In it we try to see men in their ideal standing as sons of
God and brothers of Jesus Christ. Honor means ministry. Recognized
grace and talent evidence a call to office. Government is by invitation
and consent of the governed. The voice of the people is held to be the
voice of God. Where it is truly acted upon the polity is that of a spir
itual democracy in form, a government by God in actuality. "One is
your Master, the Christ." "All ye are brethren."
The transition from this conception to that of International Brother
hood is easy. This is an ideal for the world, — not the reproduction
everywhere of an ecclesiastical form but the passing to the world through
the Church's testimony and service of the treasure of the kingdom.
Christianity, of which true church polity is an agent, sees every man
as a potential member of this ideal kingdom. All men are to be brought
into it who will. The chosen few who anticipate a higher order of life
are the agents to guide others into that land of desire. Their election is
election to serve. All societies of the regenerate are means to bring about
regenerate society. One is meant to be the prophecy of the other in prin
ciple and spirit. They are not identical. The conception of the kingdom
is vaster and richer. The church is the agent to establish the kingdom,
and it will ultimately be merged in it. Meantime the principles of the
government of Christ's disciples are a trust for the world. For spiritual
humanity is normal humanity ; that is Christ 's humanity for He is the
norm; sinful, warring humanity is diseased, abnormal. The man who
has come to Christ, has also come to himself. When he enters his moral
kingdom he is no less and no more than God meant him to be.
Christ's religion has no interest in any national or political organiza
tion save in so far as that organization is an instrument of righteousness.
Without Christ all forms of government fail. Some failures may be
quicker, more gross, more open, and palpable than others but all fail.
Without Him, aristocracy and democracy and the British blend of both
will alike be hopeless to lead the people to high levels of life. The most
corrupt period in modern British history was that in which the aristoc
racy had unchecked sway, (as Lord Roseberry's "Chatham" shows). If
there be not sufficient Christian character in a nation to leaven its life,
no rearrangement will do more than stave off ultimate defeat. On no
plane is hope to be found without regeneration. Aristocracy and autoc
racy without God have alike been failures. So has democracy, and so
will it be, without Him. Christ and Christ alone is, by moral right, the
Ruler of the Nations.
_ This means that our attitude to others must be decided by the Christian
view of our origin, connection, and destiny. We must see men in their
ideal relationships as actual or potential men in Christ. Thus the basis
of International Brotherhood is existing fact. Men are brothers whether
they recognize it or not. They are sons of God, lost, wandering if you
will, but sons. Where there is humanity there must. in the end be active
fraternity. Christianity is not a national but a cosmopolitan system It
is useless as well as wrong to attempt to involve it in forms of Nation-

Friday, June 23.] RECORD OF PROCEEDINGS. 329
alism. This is to yoke the gospel car in the rear of the chariot of State
or even of War. The Spirit of God refuses to be so bound. Christ does
not aim at covering the earth with British or American or German types
of Christians even, but at making a new man, the specific type, that bears
the image and superscription of His grace, in and through all national
distinctness. Acceptance of the underlying principles of Baptist polity involves this :
that certain conceptions of life and government follow the acceptance
of New Testament Christianity. Religion can live and do its work under
hostile conditions, but its constant effort is to harmonize them itself.
The kingdom of God in society is analogous to grace in the individual
heart: it is leaven. Thus if you have a conception of a man who is in
his Godward relationship a king and a priest, a self-ruling free servant
lord of himself and God 's minister, it is not consistent with that concep
tion that the man should be kept under forms of government which hold
him in a position of virtual serfdom. In the Baptist churches such a
man learns to exercise ruling functions, that is, he is part there of a free
State under law to Christ. He exercises through such channels as are
open to him his powers of speech and personal influence; his rights
through his church suffrage. "If the world is judged by you are ye un
worthy to judge the smallest matters?" The man's Christian standing
involves us in a certain conception of an appropriate earthly standing.
The citizen of heaven must have his weight as a citizen of earth if he
is to do his part in the leavening work of the kingdom. We cannot move
in the region of these ideas long without conceiving of International
Brotherhood as the ideal grouping of men. Of this Mazzini said: "It is
beyond us and supreme over us : it is not the creation but the gradual
discovery of the human intellect." The spirit points to a larger unity
than the national; is including within itself a fuller variety. There was
a time when there was no unity larger than kinship. A time again
under tribal rule when nationality meant little. It meant little under
Imperial Rome. And now after influencing men for long, continuously
and intensely, the idea is already feeling the impact of a wider prin
ciple. In everything that rises above the fleshly and material level of
life, groupings are created by sympathies and affinities.
Education forms a new order from which ignorance is excluded, not
by caste but by the nature of things. Into that society no sympathy on
the part of the members can admit the ignorant, if it be unaccompanied
by their own enlightenment. The Royal Society of London is an infi
nitely more exclusive body than the British aristocracy. The kingdom
of art transcends nationality. The study of the works of Constable the
Englishman revolutionized French art; and the work of the French ar
tist Manet was the beginning of British Impressionism. And on an an
alogous principle new groupings are formed in the kingdom of God. In
and through, beneath and above the natural and national relationships
of men Christ shows us the kingdom creating a new and higher relation
ship, which submerges all others. In finding the kingdom, men find new
fathers and mothers and sisters and brothers, as well as persecutions
and eternal life. Applied to the grouping of the peoples it will mean
the drawing of them into new unities, according to their advancement
and the degree of their higher life. It will mean the recognition of the
obligation of the member to live for the body, of the nation to live for
the world, of the rulers to use national resources for the promotion of

330 THE BAPTIST WORLD ALLIANCE.
the interests of more backward races and of mankind as a whole. The
materialistically minded will sneer ; the inheritor of policies of blood and
iron will prophesy that treaties based on such principles will be like
tinder in the heats of national jealousies ; but the student of history will
take heart; he will remember that three centuries ago Elizabeth's gen
erals could slaughter prisoners in cold blood; that one hundred years
ago, the capture of cities after siege meant more than once even under
the stern discipline of Wellington a three-days ' carnival of lust and mur-
deat; that a dozen years ago it was considered good policy to desecrate the
tomb of a dead leader and even later to burn men's homes with the
fatuous idea that when you had made war a man 's only resource it would
be easier to conquer him. Remembering these things, Christian men are
not disheartened. We rejoice in the splendid action of the United States
and Great Britain in seeking to frame a Treaty of Arbitration, and ear
nestly desire the ratification of what may be a mighty instrument for the
furtherance of the kingdom of God. We are not dismayed at the diffi
culties to be met with in extending the operation of the spirit shown by
these two great peoples in their mutual relationships to their relation
ships with other lands. We know that as Westcott said: "Every great
reform was once incredible" and that "the church lives by attempting
and by doing what seemed to be impossible."
It all means that for men who profess to love God it is impossible to
separate love to the Father from love to the child. Thomas Hill Green
said that during the whole development of man the command "Thou
shalt love thy neighbor as thyself ' ' has never varied. What has varied,
Kidd says is only the answer to the question — Who is my neighbor? In
ternational Brotherhood tries te supply an answer. It is not your kins
man, your clansman, your countryman; it is the stunted and dwarfed
life, the thwarted life whether of community or man ; it is the soul that
needs calling to the soul that loves. Life moves in a spiral ascent of low
gradient. Thew and muscle are honored when the struggle is physical.
Brain power grasps the lead when it is mind against mind. It can do
nothing to moralize the fight. But within the very centre of the process
is the power of God who is making not force nor cleverness but right
eousness and truth spring forth before all the nations; and so lead and
honor pass to soul. Reason comes to be substituted for force, but it is
reason suffused by moral passion; reason with the only safe bias, the
love of truth. And before the power uttering itself in the efforts of
Christ 's people mountains will give way. In the old days of fight, Smith
Williams shows, physical inequalities were levelled down by gunpowder;
and intellectual depressions raised by printing; the compass gave men
new worlds and trade new wealth, and so a more expansive life be
came possible. But to-day the constraint of God's Spirit is showing
men the love at heart of things, and seeking their co-operation. If we
are members one of another, then in the last resort nothing is done for a
part that does not bless the whole ; and in the long process by which the
world travels towards the fuller execution of God's purpose, it is seen
that the very principles that conflict with conflict are but -the fuller un
folding of the prophecy present from the beginning.
In furthering ends of peace we must further them in Christ's way.
Internationalism does not mean an obtuse attempt to secure a uniform
ity that ignores God's gift in the separate developments of the nations.
It regards each life as not a numerical addition only to its neighbor but

Friday, June 23.] RECORD OF PROCEEDINGS. 331
as a complement. For uniformities of force, and of external authority,
the kingdom of God which seeks to realize itself through loyalty to
Christ will substitute the varieties of national ways of life and service
through which God fulfils Himself.
We have some advantages in furthering this movement. We have
not localized Christianity in a national church, or materialized it in Sac
raments; or officialized it in priests. The faith of our Lord Jesus, the
Lord of glory knows no boundaries. From it will spring everywhere
the individual consciousness of man's true connection with his Saviour
and his fellows, out of which arises the inevitable movement of the gov
ernment of all by all in the interests of all. And this itself will be used
by God to advance His reign until the day comes when men need no
other law but that law of the spirit of life in Christ Jesus which frees
from the law of sin and death. (Applause.)
The session adjourned with the singing of the Doxology and with the
benediction by Dr. Clifford.

332 THE BAPTIST WORLD ALLIANCE.

ELEVENTH SESSION

Saturday Morning, June 24, 1911.
Session opened at 9.30 A. M., with devotional exercises led by Rev. T.
B. Ray, D. D., Educational Secretary for the Foreign Mission Board of
the Southern Baptist Convention.
Hymn, "I Love to Tell the Story."
Scripture reading, beginning at Mark 8: 27.
Prayer by Dr. Ray.
Hymn, "Majestic Sweetness Sits Enthroned."
Special chairman for the session, Rev. W. T. Whitley.
Dr. Prestridge presented the following telegrams to the Alliance :
"Campos, June 22, 1911.
"Brazilian Convention greetings. Invite 1916 Rio Janeiro, Paranagua,
President. ' ' "Helsingfors, June 23, 1911.
"Hearty greetings. Eph. 4: 5. Swedish Baptist Conference. Finland.
Oesterman Sundell Staahl."
The Chairman : Dr. Lathan Crandall will present the report of the
Committee on Changes in the Constitution.
Dr. Crandall : A very few changes have been made by your committee.
SUGGESTED AMENDMENT TO THE CONSTITUTION OF THE BAPTIST
WORLD ALLIANCE.
All articles not here reproduced (marked by italics) remaining un
changed. 2. Membership: Any General Union, Convention, or Association of
Baptist churches, or Conference of Native churches and missionaries or gen
eral Foreign Missionary Society, shall be eligible for membership in the
Alliance. 3. Officers: The officers of the Alliance shall be — a President, a Deputy
President, a Vice-President from each country represented in the Alliance, a
European Treasurer, an American Treasurer, a European Secretary and an
American Secretary. The European Secretary shall deal with everything in
the Eastern Hemisphere.
4. IThe Executive Committee; The Executive Committee shall consist
of the President, the Deputy President, the Treasurer, the Secretaries and
twenty-too other members, all of whom, together with the officers, shall be
elected at each General Meeting of the Alliance, and enter on office at the
close of each meeting. The Deputy President shall be appointed by the
President cm the nomination of the Executive Committee, and shall be chosen
pom the hemisphere %n which the President does not reside. Of the twenty-
two elected members five shall be from Great Britain, seven shall be from
the United States of America; two shall be from Canada, and the remain
ing eight shall be from the rest of the world.

Saturday, June 24.] RECORD OF PROCEEDINGS. 333
Meetings of the Executive shall be summoned by both Secretaries. Five
members shall constitute a quorum, etc. (For last sentence substitute) (At
the meeting of the Alliance, it shall be the first business of the Executive to
select a committee far the nomination of officers, which committee shall be
appointed by the President in open meeting.
By-Laws.
2. (a.) That the Program for each World Alliance shall be printed at
least two years in advance, on the initiative of the Secretary for the hemis-
pliere in which the Congress is being held, in consultation with the members
of the Baptist World Alliance Executive Committee resident in the same
hemisphere. (c) (Substitute hemisphere for country.)
8. That the clerical and other expenses incurred by each Union or Con
vention in the transaction of Alliance business shall be borne by itself.
Upon the chairman calling for discussion,
Rev. Howard Wayne Smith asks for a definition of the word "Amer
ica" as it occurs in the second paragraph.
Dr. Crandall : We mean the Western Hemisphere.
The statement was accordingly revised in paragraph 3 so as to read:
"The European Secretary shall deal with everything in the Eastern
Hemisphere. ' '
A Delegate: How far would the term "General Foreign Mission So
ciety" go?
Dr. Crandall : It would go as far as the State Society, not including
district organizations.
A Delegate: Would it include a Home Mission Society?
Dr. Crandall : No, it is not so understood. The elections have already
taken place but by our action it becomes necessary to elect a fifth mem
ber of the European Executive Committee in place of Mr. Herbert Marn
ham who has been selected as European Treasurer. It is also necessary
to elect one to the Executive Committee. We recommend that Dr. F. B.
Meyer be elected a member of the European Executive Committee in
place of Mr. Marnham and that Rev. Joseph Clark, of the Congo, be made
the twenty-second member of the Executive Committee.
This recommendation was received and adopted enthusiastically.
Dr. Crandall announced that the following had been appointed to the
Executive Committee by their respective countries: South Africa, T. B.
King; Lettish Baptist Union, J. A. Fry; Russian Baptist Union, Pastor
Golayeff; Norway, Rev. J. A. Ohrn.
Dr. S. Z. Batten presented the following resolution, and moved its
adoption : RESOLUTION ON SOCIAL PROGRESS.
Whereas, We hail with joy the fact that the Baptist World Alliance is
giving such a large place to the social aspect of the gospel and the duty
of Christian people to human society; and ,

334 THE BAPTIST WORLD ALLIANCE.
Whereas, There is a growing conviction that Christianity is to domi
nate human life in all its relations, that it is Christ's purpose to bring
the blessings of the kingdom into the life of all men and that it is man s
duty to apply Christian principles to existing conditions in human so
ciety, and . .
Whereas, There are many moral evils international in their scope
which are delaying the progress of the kingdom and casting a blight over
the peoples of the earth, Therefore,
Resolved, That a Committee on Social Progress of fifteen be appointed
to memorialize other religious bodies of the world to appoint similar com
mittees who shall confer together and endeavor to secure such concerted
action as shall destroy these evils and make the impact of Christendom
upon the nations of earth more helpful. This committee shall also study
the further duty of the church to society and shall suggest ways whereby
Jesus Christ may become a fact in the social life of the world.
Dr. Prestridge: I know the names signed to that resolution are all
right. (See page xvi.)
We have a Committee on Resolutions to look over matters of that kind
and to endorse them. They could report in half an hour. I would like to
see that reported, so that we can catch our breath as to how much is in
volved, as to expense or need of a secretary. I move it be reported to the
Committee on Resolutions, and that they report to us in half an hour.
The resolution was accordingly referred to the Committee on Resolu
tions. The Chairman then spoke as follows :

BAPTISTS AND EDUCATION.
By Dr. WHITLEY.
There is a dignity and importance in the subject of Education which
merits for it this place in our proceedings, when interest rises towards
a climax. Dramatic display is needless here, for the duty of educating
is familiar to all dwelling in the Great Republic, whose banner waves
daily over so many thousand schools. Our purpose now is to consider
thoughtfully what attitude Baptists assume towards Education; whether
we as a denomination fulfil our duty adequately, whether those who are
rooted and grounded in the faith are ready to aid these who are just find
ing a foothold, and are looking around for guidance.
Glance at our traditions in this matter. If we look back to the dawn
of Christianity, those bright apostolic days whose glories we rejoice in,
and whose enthusiasm we share, we find there that the very constitution
of the church lays upon us a mighty charge : as soon as disciples have
been won and baptized, they are to be taught all the will of our Lord.
Education then is a duty incumbent upon us; and not any sort of edu
cation, but a distinctly Christian education.
This year we,, celebrate the three hundredth anniversary of two great

Saturday, June 24.] RECORD OF PROCEEDINGS. 335
events : the publication of the Royal Version of 1611, and the foundation
of the modern Baptist denomination. These events betoken that the
Common Man was rising again, conscious of himself, his rights and his
duties to God. The Bible inspires to freedom of thought, freedom of ac
tion : he who reads therein and finds that the soul is competent before
God, will fear little the face of man.
That was the time when a plain John Smith could found a new de
nomination; within a generation ordinary men like Robert Lilburne and
Thomas Harrison could become commanders-in-chief for Scotland and
England; a reporter in the courts like Roger Williams could found a
new colony and teach a new world something as to liberty of conscience;
a scrivener's son like John Milton could receive the highest culture of
England and Italy, could render to the State service in her foreign rela
tions, could immortalize his name in singing of Paradise Lost and Re
gained. If this was the time when new careers opened to men, it was also the
time when the Common Man was being equipped for any career. Educa
tion had been wrecked in England during the sixteenth century and the
survivors who had floated ashore on broken pieces had been of the wealthy
people; the "petty schools" were gone, while grammar schools and uni
versities were the preserves of the upper classes. But the Common Man
objected to being depressed, and the seventeenth century gave him his op
portunity. In New England, he seized it with both hands : hardly had the
settlers felt themselves surely established, when they began the work of
popular education. No superstitious deference to one class, but a general
regard for the whole community actuated them. And successful beyond
their dreams was their work ; the college at Cambridge not only produced
scholars and Christians, study of the New Testament even showed Presi
dent Dunster that he must become a Baptist. Then in generous and
Christian recompense of the local intolerance, it was a Baptist family
in England, the Hollisses, who further endowed Harvard.
In the mother country, the path was less easy to tread; but one Puri
tan, John Alleine, sketched out a plan of Sunday-schools which was only
choked by political strife; it was a solitary Baptist, John Milton, whose
Tractate on Education set men thinking on the true aims and the best
methods to attain them. And according to their means, Baptists took the
utmost share the law would permit them, in founding and maintaining
schools for the masses.
We from across the Atlantic have too often to wrestle with those who
in the pursuit of their own ideals, hamper the free course of education.
We look with joy on the way in which you here, untrammeled by the dead
hand of the past, have nobly met the needs of your children. We recall
with pride that our fathers were privileged to join with yours in estab
lishing the Rhode Island College, which has grown into Brown University.
We remember that it was a Kentish family of Baptists, the Colgates, who
saw to the needs of northern New York. We. admire your net-work of
schools, academies, colleges, and your great Education Societies to co
ordinate these in various States. We are proud of your Vassar, your
Chicago, your Louisville, to mention only one each of the great institu
tions which testify to the care of Baptists for women, for men and wo
men, for men and women aiming at the highest of all callings, the ser
vice of God.
In such centres of life and thought, we see a noble denominational

336 THE BAPTIST WORLD ALLIANCE.
contribution to the cause of Education. Men of religion have ever seen
their opportunity here and well has the world profited thereby. Mission
aries have usually begun by gathering the young; schools and churches
have been built as one set of premises. And what was true when Co-
lumba worked at lona, when Augustine taught at Canterbury, when
Carey and Judson in the Far East sought to win the children, is true
still in our home lands. Every generation has to be claimed for Christ,
and trained in His ways. A school where religion is ignored, is an in
stitution of very doubtful value. A child who grows up merely clever,
may devote his cleverness to the service of mammon, or even of the
devil, and not dream of consecrating it to the service of God, Once was
that experiment tried on a great scale in France when the teachings of
Rousseau became so popular; and Carlyle traced to these the excesses
of the Revolution in his savage epigram that, One generation of nobles
applauded the Emile; the last edition of that work was bound in the
skins flayed from their children.
Education is equipping the next generation in accordance with our
ideals of life; a Christian has Christian ideals, and is bound
to exalt them in his dealing with the young. Whether the
chief channel should be the family, the Sunday-school, the common
school, the denominational school, is a minor question, to receive answers
differing from various times and places ; but that we owe it to our children
to train them in the nurture and admonition of the Lord is an elementary
Christian truth.
There are few problems of more pressing interest for us just now.
Southeastern Europe is seething with religious revival, and in every one
of its States there are arising Baptists, created by God through the old
method — the implanting of the word. They look to us for guidance,
which they have every right to expect. It is our duty, expressly laid on
us by our Head, to teach them all His ways. The story of the past shows
us how easy it is for novices to miss their way, to confound the tem
porary for the permanent, to mistake the accidental for the essential, till
new denominations may be formed on such points as whether clothes are
to be fastened with hooks and eyes or with buttons. To us is offered the
great opportunity of educating these who are pressing into the fold, of
showing them the straight path, of equipping their noblest sons to guide
the flocks aright. Self-help is a great discipline, but is too hard for
many; therefore, God gave to His Church men who should be not only
pastors, but teachers: and the New Testament abounds in emphasizing
what we owe to each rising generation. The only apostolic succession
recommended is not one of government, but of education : ' ' The things
which thou hast heard from me among many witnesses, the same commit
thou to faithful men, who shall be able to teach others also. ' '
Profiting by what our ancestors have done for us, entering into their
heritage, let us see that we increase it and transmit to our successors
that they may be men of God, thoroughly furnished unto all good works!
(Applause.)
Dr. Crandall: The Committee on Resolutions recommends for favor
able action the resolution submitted by Dr. Batten with this addendum:
"This action shall not involve the Alliance in any expense."
The recommendation was accordingly adopted.

Saturday, June 24.] RECORD OF PROCEEDINGS. 33T
Rev. H. T. Musselman then presented the following address :
THE CHURCH AND EDUCATION THROUGH THE SUNDAY-
SCHOOL.
By H. T. MUSSELMAN,
Educational Secretary American Baptist Publication Society.
Education in the highest and broadest sense is that process whereby
one is made to feel at home in God's world. This means, first, instruction
in the knowledge of one's total environment, and, secondly, the training
of one to adapt himself to this environment and to control it in such ways
as to make for the enlargement of human personality. As to instruc
tion, it means the impartation of knowledge about the physical sciences,
such as geology, physics, astronomy, etc.; the biological sciences, such as
botany, zoology, physiology, and psychology; the sociological sciences,
such as economics, government, ethics, and sociology proper. It means
also the impartation of knowledge as to what man has wrought and
thought through the ages — the study of history, literature, and philoso
phy. And further, it means the impartation of knowledge about man's
relation to the great unseen power back of all— the religious aspects of
man. As to training, education means the cultivation of right attitudes
toward the world through the proper development of the emotions, and
the formation of right habits of conduct and service through the training
of the will. Both the instruction and the training are with a view to the
adjustment of one 's life to its environment and the changing of that en
vironment so as to make for progress and human betterment. Educa
tion is thus a unitary process. It is a unitary process because it is a life
process. Religious education, in which the church is chiefly interested, is an
integral part of the educational process and not something apart and
separate to be performed out of connection with the principles and
methods of education in general. Hence any system of education which
leaves out God and religion is defective because it leaves out the chief
part of one's higher environment and dooms the developed soul, if you
please, to a life of hunger and loneliness. Only in the knowledge of God
and in harmony with His will can one feel at home in this world.
What now has the church to do with education? We answer, much
every way. There are those who think that the church should control
all educational work. Historically this view is very strong. Time was
when religion or the church dominated the educational activities. We
see remnants of this in all the European countries and in the parochial
schools and other church schools in our own country. In my judgment
this view is false. Education is bigger than the church and bigger even
than religion. As President Butler points out, the process includes the
scientific, literary, aesthetic, and institutional aspects of one's life ag
well as the religious. To give the church power to control in all these
lines would be exceedingly unwise, for as is plainly shown by history
and experience, when one institution or agency is given absolute power
it soon comes to pass that it uses this power for the preservation of its
own forms and ideals rather than for the development of the persons
22

338 THE BAPTIST WORLD ALLIANCE.
for whom the institution was originally created. And this is just what
history shows that the church did when it was in absolute control of
the educational activities. The rise of secular or State educational sys
tems was to a large extent a reaction against this abuse of power on the
part of the church. In our judgment the public school system, the State
colleges and universities, is of God. We do not hesitate to say that if
the church in its educational work is simply to develop theologians and
ecclesiastics or churchmen, it were better to turn the whole work of edu
cation over to the State and enact laws to keep the church's hands off
education forever. Better a so-called Godless education in our public
schools seeking to develop cosmopolitan sympathies and citizenship
than a religious education in church schools dominated by unchanging
theological and ecclesiastical systems, thus paralyzing all human prog
ress. If then it would be unwise for the church to control the great work
of education as a whole, what part or lot has the church in this work?
We answer again, much every way. The church has both an indirect
and a direct part in our modern educational work. As to its indirect
work we would mention a few things it can wisely do :
1. First and foremost, the church should recognize and appreciate
the value of our public educational system. I say this unhesitatingly,
notwithstanding the defects in this system. America's place as one of
the leading nations of the world is undoubtedly due to our great public
educational system. No greater curse could come to any land than to .
abolish the public educational system and substitute in the place of it an
ecclesiastical system of parochial schools of various religious bodies.
Any one who is familiar with the educational systems of European
countries will appreciate the truth of this statement. The church then
should, first and foremost, recognize and respect the divine right of our
public educational work.
2. Secondly, the church should recognize and respect the rights of
the scientific method in our modern educational work. The principles
and methods dominating modern educational processes are not based
upon human prejudice and fancy but are based on the laws of life as
God has made it. Psychology and pedagogy are as divine in the school
as are homiletics and h'ermeneutics in the church and certainly truer to
the ways of our common life. Instead of fighting a losing fight against
the right of scientific instruction and of scientific method, the church
should rejoice in our splendid scientific achievements. Already she is
losing too many of our college and university men and that not because
these men do not desire , religion but because of that spirit in her which
refuses to recognize the signs of the times in these respects.
3. Thirdly, the church should appreciate the place and value of the
home in education, especially in all matters pertaining to the religious
education of children. As this topic is to be discussed by the next
speaker we forbear saying anything more on it.
4. Fourthly, the church should seek to inspire the educational forces
of our country with the religious ideal and if you please to inspire the
religious forces of our country with the educational ideal This is the
principal Purpose of the work of the Religious Educational Association in
America and that organization is performing a mighty task by keeping
before the public mind these two ideals in education and religion
All that has been said so far about education in general and about the

Saturday, June 24.] RECORD OF PROCEEDINGS. 339
indirect work of the church in education has been said in order that we
may speak with clearness of the direct educational work of the church.
This work lies partly within the church itself and partly without. Our
subject calls only for a discussion of this work within the church itself,
that is, through the Sunday-school, or better, the school of the church.
What, then is the educational work of the church through the Sun
day-school? The answer is plain; the special work of the Sunday-
school is education in the things of God and religion — it is religious edu
cation. Religious education from the Christian standpoint means, first,
the impartation of a biblical and Christian view of the world, of life,
of duty, and of God; secondly, the cultivation of religious attitudes to
ward the world, life, and God; and thirdly, the practical training of
people for the religious activities and services of life. Stated in other
words, it is the church at work studying and teaching the truths of God
with a view of bringing childhood, youth, and manhood into harmony
with the will and purposes of God through the acceptance of Jesus
Christ as Saviour and Lord of life. In this educational work, the
church-school supplements the so-called secular schools by looking after
the religious aspects of education; and in our judgment, this is the big
gest task before the church of God to-day. Gradually the church is com
ing to realize this fact. The educational ideal is reasserting itself in its
ministry. But if the church is to perform its religious educational work
with efficiency both the church and the school must be brought into
line with modern educational ideals and methods :
1. First, the Sunday-school must be enlarged so as to become in fact
the educational department of the church, or the church organized for
its teaching ministry. In a well-organized church the educational work
should be so arranged as to meet the complete religious educational
needs of the community in which it is located. There should be no over
lapping in the courses of study offered. In order for this to be realized,
all the educational work of the church should be under one direction and
this direction should be the Sunday-school so enlarged as to be known
as the church-school. This means that the Young People's Societies,
Brotherhoods, Boys' Clubs, etc., should all be correlated under the
school of the church. This is the ideal toward which we are moving
to-day and many churches have already worked out the new and better
plan. 2. Secondly, the Sunday-school as the school of the church must be
dignified — put on a par with the service of worship. In the Old Testa
ment the prophets or religious teachers were greater than the priests.
In the New Testament teachers were among those appointed in the
churches and certainly the Master was preeminently a religious teacher.
The teaching ministry of the church must, therefore, be dignified if we
are to perform this ministry with success. Just as there should be in
every church a pastor and preacher who shepherds and inspires his .peo
ple, so there should be in every church a paid Director of Religious Edu
cation who looks after the work of the religious instruction and training
of the people. These two men should be as Jonathan and David in the
church, not rivals but fellow-workers in the kingdom. In their spheres
of labor they should mutually excel each other, and both should rejoice
in the common success of their work. Many churches have so dignified
the Sunday-school or educational work of the church by putting in this
Director of Religious Education. This should be done in every church

340 THE BAPTIST WORLD ALLIANCE.
where the finances will permit and where the finances will not permit
the pastor must combine in his own person the two lines of work. One
of the qualifications of the ministry mentioned by the Apostle Paul was
aptness to teach. Our seminaries must, therefore, furnish pedagogical
training to our ministers as well as homiletical and pastoral.
3. Thirdly, there must be trained teachers and leaders in the con
duct of the church's educational work. Too long has the church been
content to let any one handle the word of truth, whether they knew much
or little about the meaning of that truth or the true methods of pre
senting the same. The demands for a trained leadership have come to
the front in these first years of our century and it looks as if the church
is going seriously to work at this problem of securing efficient teachers
of the Word. In some churches it will be solved by employing paid
Sunday-school teachers. Personally we prefer the voluntary spirit in
' this work but we are frank to say that we would rather have paid teach
ers than poor teachers. Childhood and youth is too sacred to be turned
over for religious training to people whose only qualification for the
work is their ignorance and their goodness. Our teachers must know
the nature and needs of the pupils, the principles and methods of
teaching the message of divine truth, and ways and means of performing
practical Christian service. If time and space permitted we should like
to point out how the denominational college can come to the relief of the
church in raising up these leaders. Suffice it to say that the severest in
dictment that can be brought against the denominational college is its
failure to furnish the church with leaders for its educational work. In
the report of the committee on ' ' Moral and Religious Education ' ' at the
Northern Baptist Convention in Chicago, 1910, are the following words:
"The Commission is impressed that in the majority of them (denomi
national colleges) inadequate provision is made for the instruction of
students in those subjects that contribute most directly to the develop
ment of character and the fitting of men to be intelligent and competent
leaders in the Church and State. Colleges which seek and obtain the
highest talent for the chairs of science and philosophy leave the conduct
of courses in the Bible to undergraduate students, and while offering
competent instruction in ancient language and general history, provide
none in the history of religion or the general content of Christianity.
There is also, it is to be feared, too little systematic effort to promote
in other ways the moral welfare of the student body. It is the belief
of the Commission that these conditions demand the serious attention
of college faculties and boards of trustees, and they suggest :
_ "(1) That every college faculty should include as professor of bib
lical literature and Christian religion, a man of thorough scholarship and
high character.
"(2) That the college should offer not only instruction on the Bible,
but a. course on the history and present condition of the church, and on
the central principles of the Christian religion and ethics, and on meth
ods of religious work.
"(3) That the cultivation of strong moral character, thorough in
struction, discipline, and the maintenance of a favorable atmosphere
should be matters of concern second to none of the purposes of the col
lege. "
If our denominational colleges were to carry out this provision they
would send back to our church enough competent leaders to inspire the

Saturday, June 24.] RECORD OF PROCEEDINGS. 341
church with the dignity and importance of its educational work and to
assist the pastor and Director of Religious Education (if there be such)
in the training of others in the church for this work. Meanwhile, we
must do the best we can to secure this trained leadership through the
regular teacher-training conference of the present Sunday-school faculty
and through the teacher-training class made up of prospective teachers.
A good teacher's and worker's library is a necessary adjunct for this
work. One thing is absolutely certain — the church cannot perform its
religious educational work without trained teachers and leaders.
4. Again, if the church would succeed in its religious educational
work it must make use of the principles and methods in modern educa
tion. If the church persists in pursuing the old mechanical and spectacu
lar methods it is doomed to failure in this line of its work. If it con
tinues to believe in the partition theory of the human soul and so tries to
train the religious life of the child or youth apart from its general life it
is doomed to worse than failure. Education, as already said, is a unitary
process. The mind acts and grows as a whole and the laws which guide
us are the laws which God has implanted in the human mind. If our
theological beliefs and ecclesiastical customs are in the way of these
laws, then these theological beliefs and customs must go the way of all
the earth. In all educational work, be it religious or any other, the laws
of the human mind are our divine guides. Our methods of teaching must
be based upon these mental facts and laws. We cannot manufacture
methods of our own and impose these upon the growing minds of the
pupils we are seeking to train. Yes, God will help us in all this great
and noble work, but He will not upset the laws of the human mind
which He has created. It is our business to find out these laws and make
our methods conform to them. He who gave us the truth made the mind
and its laws. When that truth is properly brought to bear upon the mind
of the pupil we discover that the truth and the person fit each other.
Therefore, in all our efforts at the training of the minds of our pupils
in morals and religion let us have done with the notion that God will per
form a miracle to overrule our ignorance. Any method so it is pious will
not do for Sunday-school teaching and training. There are principles
and methods in all religious training, and they are just as divine as the
truth we are teaching. Since the truth used by his Spirit is designed
to give and develop the highest life, we should expect when we are teach
ing that truth according to God's own laws in the mind that it should
be the means of leading our pupils into the life more abundant.
5. In the fifth place, the church in its educational work through
the Sunday-school must make use of graded instruction. We must go
back to Paul's idea in our conception of the materials of instruction —
milk for babes and meat for men. The common sense of this is so ap
parent that it is really a strange phenomenon that the idea of uni
formity in religious instruction should have grown up in the Sunday-
school world. The erection of this idol by the International Sunday
School Association and its leaders and the ardent and fervent and per
sistent worship of the same by Sunday-school workers has in my judg
ment hindered the success of the church in its religious educational work.
Thank God the death knell of the uniform lesson system has been struck
to the glory of God and the good of our Sunday-school pupils. The day
of the graded lessons is here and soon the old idol of uniformity will be
broken in pieces under the wheels of the chariot of progress.

342 THE BAPTIST WORLD ALLIANCE.
6. In the educational work of the church greater provision must be
made in the future for the expressional aspect of religion. Not onlj
must there be religious instruction and the stimulation of the emotions
through sacred music, but there must be definite lines of Christian ser
vice provided for the child, youth, and adult." The pupils in the Sun
day-school must be taught to enter into the general activities of the
church and its service. One of the best things is for the church to con
duct a mission Sunday-school or social settlement or some other definite
piece of Christian service. In my own church our mission Sunday-school
meant more to the life of my church than any other one thing. If you
please, the church in its educational work must become more and more
a laboratory for Christian service. Our pupils must be taught not only
to memorize religious truth but to live it out. Thus we reach the climax
of educational work — learning by doing.
7. Last of all, if the school of the church is to perform its religious
educational work with the greatest success, it must co-operate with the
public and other so-called secular schools. Much of the work being
done in these can be turned to account in our religious educational work.
Our Sunday-schools, therefore, must take into consideration the progress
of the instruction given in. secular subjects and must correlate its own
religious instruction with this. The teachers in our schools must visit
the public schools and enter into as close personal relationship with the
teachers in our day-schools as is possible. Both class of teachers are fel
low-workers in the development of character and both should gladly help
each other in the task which they are undertaking to perform.
In this rapid survey of the place of the church in education and of the
actual religious educational work of the church through the Sunday-
school it has been impossible to cite concrete cases or to give specific
details. It is our earnest hope that the words given above may act as
suggestive stimuli on your healthy minds and that the reaction may
bring beneficial results. (Applause.)
Chairman: Our next paper is on "Education Through the Family,"
and it is only the right thing that a family man should present it. I
will vouch for Mr. Goldsmith French that he is one of the most brotherly
ministers that you could want.

THE CHURCH AND EDUCATION THROUGH THE FAMILY.
By Rev. F. GOLDSMITH FRENCH, London, England.
It is well that in an assembly such as this we should touch with a firm
hand the great, grave themes of life. It is no surprise therefore that the
subject allotted to me should make immediate demand for three of the
greatest words in our language,— Church, Child, and Home. Those must
be the three insistent notes of any treatment of my theme. The relation
ship of the three in education is the inquiry demanded; a most vital
inquiry too at this juncture in the life of all nations.
Education itself needs to be defined. We who are to speak of it in its
relation to the church can find no better definition than Ruskin's almost

PRES. EDWIN M. POTEAT.

REV. F. G. FRENCH.

Saturday, June 24.] RECORD OF PROCEEDINGS. 343
final one, — that it is "o great assay of the human soul." It is indeed
the human soul being tested, purified, and expanded, in all its faculties.
Such at least must be the church 's conception of education.
It is necessary to say at the outset that when we speak of the church,
we mean, not a quasi-sacred, and wholly imperious society, ambitious for
power, and willing to have it at all costs. We mean rather, a holy frater
nity, conscious of humbling privileges, and ever impelled by a wistful
desire to win and to be of service to those without its borders. When
therefore we speak of the church's relationship to education, or to any
other matter of human importance, we speak of what might he the com
mon attitude of all societies of believers to their own children and the
children of others, in those cardinal years when "the great assay of the
human soul" is being made. And since it is indeed a process in whieh
the testing and expansion of the soul are at stake, the church by its very
charter, by the terms of every covenant with its Lord and Head, is vitally
and perpetually interested in the matter. We part company therefore
at the very outest with the Roman ideal of church and education, where
power and wealth having monopolized knowledge, dole it out in small
portions to those likely to be useful to the propaganda of Holy Church.
We do not share the ecstasy which follows this largess, whether we see
it in Rome or in Anglican methods.
Of our interest in the Home, a term which I think slightly more flex
ible and useful than "family," we need to have very clear conceptions.
The true home, as we know it, is a Christian creation, and it is invested
with ideals and hopes which belong specifically to the people of God. In
its best developments it is the fruit of a holy faith which transfigures a
natural relationship until it becomes white and glistering with a beauty
unknown where Christ is a stranger. Apart from the Christian hope,
the home is but the pathetic meeting-place of souls made kindred for a
short dwelling in the light, and then doomed to the exquisite pain of a
hopeless parting leaving it no possible farewell except the poignant,
heart-breaking "Ave at que vale" of Catullus. In the Christian con
ception of home, that is to say in the Christian creation of home, church
and family are intimately related and the debt of the latter to the former
is infinite The home indeed is to the church what the subsidiary chapel
is to the great and massive cathedral. It is a little nearer to the light
of common day, and frequented perhaps more readily for common devo
tion, but it is part of the same holy structure; the same incense lingers
in both- it has in fact all tbe essentials of the august life of the vaster
edifice to which it is attached. Dora Greenwell has expressed the relation
between home and church in words of memorable beauty,— The fire of
the altar," she says, "is always brought from the household hearth, the
hearth kindled from the altar."
Such a relationship has been implicit and actual wherever a vital and
reformed faith has been dominant. It has been the special possession of
the German and Anglo-Saxon speaking peoples wherever they have
tasted the joy of the Protestant faith. Home and church with them
were one, not by the visitation of the priest nor by the appearance of the
parent and child at the altars of the church but by a deeper and more
organic unity. For them the days were past when the church gathered
the children out of the home as from a secular environment, and edu
ced the^ by gi™^ a parsimonious quantity of instruction chiefly to
the child most likely to be useful for ecclesiastical purposes. Those days

344 THE BAPTIST WORLD ALLIANCE.
happily past, the family became a much more sacred thing. Religion no
longer came to hallow a carnal relationship as by a tour de force. The
altar fire came to the hearth to abide, and home and church were one.
. From that moment, there was never any doubt as to the interest which
the church had in education. The moment it saw in the children, all
the* limitless possibilities which the free gospel of grace implies, from
that moment, it was bound to think with special regard of that "great
assay of the human soul." No one might guess what God had in store
for the lowliest child of the lowliest home, therefore nothing that the
people of faith could do for the child was too great. It might be that
the Lord's David, youngest and least regarded of his race, was away on
the hills at the sheepfolds; all the vast hopefulness of the reformed
church demanded that the young seer and singer should be given fullest
powers of song. None might know what the Lord needed from him in
days to come; none might dare to stay the hand of preparation by which
the assay of the soul was accomplished. None was foolish enough to look
for the Lord 's elect men only among the fortunate of the community. It
was in Bohemia and Saxony, in the England of Elizabeth and especially
in the Scotland of John Knox, that the vital relationships of church,
child and home were first realized in what we call education.
Scotland herself may stand as our nearest and best illustration; and
I speak of her with perfect detachment of feeling as having no trace of
Scots ancestry. She is our best concrete illustration at least among the
Saxon-speaking races; and her sons this morning will forgive me for
suggesting that they speak Saxon. In the land that bred the Covenant
ers, and will only die when she forgets them, church, and home and edu
cation have been linked in a way that knows no parallel anywhere else.
England herself can only look on in respectful admiration at a tradition
which, as yet, she has never been able to imitate. In the old northern
land, we have seen, and may still see if we will, church and home in per
fect and willing unity with each other, concentrating their attention on
the child. So fully has this been the case, that we may speak of the child
as walking hand in hand with pastor and parent from home to school from
church to home; all the institutions and relationships so blended that
it is difficult to say where the field of the one and that of the other
began. Putting it in definite terms, we may say that the pastor was an
honored but not an over-exalted priest and that the schoolmaster was
invested with a dignity which he has scarcely possessed anywhere else, —
least of all in England, where the superior man still ranks him very low
in the scale of national assets. The parent did not depute his respon
sibilities in religion and in education, to pastor and dominie. The part
which the church played in Scottish education, it played through its
strong, sound influence in the home. Parents did not part with respon
sibilities to either school or church, and the church held its supremacy
in the heart and conscience of the people by hallowing the vocation of
both parent and schoolmaster, and by encouraging them both in a vitally
active relation to one another. This she did, because in those far-off
days she had realized that education does not mean the swiftest equip
ment for the earning of wealth, but the proving of the soul. Judged by
the_ result of her methods, Scotland may lift up her head among the
nations unashamed.
But it is fundamentally important that we should not forget that this

Saturday, June 24.] RECORD OF PROCEEDINGS. 345
great work was done by the encouragement of the church, through the
home. The special glory of the process was, that so large a part of it
was carried out in closest relation to parental oversight. To put the
matter quite frankly, — there had not then arisen the modern habit, — the
fatal habit of contracting out of parental responsibilities. The proving
of the soul was not committed wholly to a deputy; not even to a deputy
who was at least an ordained clergyman even if he was not a teacher.
We may as well with full courage face the fact that habits have changed,
and that we are as nations under the dominion of another tendency. We
see a growing inclination to forego for at least a larger part of every
year, and over long spaces of a child's life, all parental control. The
deputizing of our responsibilities is even wider than that. We have
elaborated our Sunday-school system, until parents in many cases have
forgotten that they have any responsibilities or duties at all in the
sphere of religion. We have elaborated secular education to a point at
which little or nothing is left to the parent, not even the making of sac
rifice for the proving of his child's soul. And in cases where adequate
wealth permits, we see a wholesale deputing of every type of control.
The education of the child is carried on under a system in which
home, and all that it stands for, plays only a slight part, and with the
best intentions possible, the loss can only be partially made good by
scrupulous pedagogy.
Now it is well for us to know what we mean at this point, and to
speak with no uncertain voice. We therefore say without the slightest
reserve or hesitation, that except in some rare cases, home is the place,
and the one place, from which the great assay of the soul can be fully
made. No institution, however finely organized or deeply hallowed,
can possibly take the place of home as a sphere for the proving of the
soul. Give it Arnold of Rugby, Almond of Loretto, or Francke of Halle,
for its head, and" it is still school ; and that which the church should
desire to do for the children of the church cannot be accomplished
there, as it can through a true family life. We may pay every possible
tribute to the high-souled leadership of great public schools, and at the
end be forced to say that they can never be anything but slightly
coarser in tone and harder in temper than the life of the family is. They
do not possess the high positive qualities of a Christian home, and with
their further blemishes of insistent competitive effort and prize-winning,
they fail entirely to provide the complete field for the assay of the soul.
None know it so well as the heads of our great public schools.
We need be in no doubt as to what ideals the church has in the mat
ter of education. They are nowhere better expressed than in the Pauline
phrase, — "In everything ye were enriched in Him, in all utterance and
all knowledge." That magnificent ideal is essentially ours when we
think of the child in church and home. The State may have large
dreams of making it an efficient unit in the sum of its life, but we have
farther-reaching hopes; and for the fulfilment of those hopes we look
to the family within the home as to our chief stronghold. We need not
admit, for we do not believe, that the great virtues of manhood and
womanhood are less to be expected there, than in the great educational
establishments of our land. We believe and we plead, that the finer
issues of life are nowhere better seen, and their meaning nowhere better
understood than through the tender alembic of home life. By that me
dium we hold that every worthy quality of the soul can be developed

346 THE BAPTIST WORLD ALLIANCE.
and confirmed. The boy, for instance, going forth each day to the
technical discipline which is only part of education, should not suffer by
failing to learn fortitude and patience within the walls of his father's
house. To such a youth, the sight of his parents in the inevitable hours
of sorrow, when perilous reverses come, or when the older and beloved
pass away, must be no small part of his "proving." Christian instruc
tion he may get elsewhere, but the interpretation of Christianity he
can only get in that fashion, and nowhere else so fully or so finely.
The testimony of the Church of Christ to the power and beauty of its
Lord, can in no wise come to a young life in fairer fashion than through
the medium of the holy friendship and manifold fellowship of home.
The music and the fragrance from the vaster sanctuary of the Universal
Church drifts into the smaller spaces of those sacred shrines that we
call home. It may be that the music loses sweetness in the drifting, and
that the fragrance is somewhat spent, but there is enough of it to speak
of a holier and greater temple, and to prepare the hearts of the young
for beauties which shall be new and yet familiar enough to be welcome.
The truest and richest part of the education of many of us has been
granted to us in daily fellowship with the chequered life of our elders.
Their open outlook upon the world's fair and ample fields of knowledge,
their stalwart fidelity to duty and their unpretentious trust in God, their
patient fortitude amid the baffling mysteries of life, and their victorious
passing into the Eternal Kingdom, have in all certainty been part of our
education, and the major part of it too. This assembly could, if it cared
to do so, rise with almost one accord in silent solemn acclaim of the long
vanished dead or the living nameless friends, to whom we owe that in
terpretation of the Christ-life, which has given our education a soul, and
redeemed the arid spaces of our academic training.
We have not forgotten amidst all that has been said, that there is an
easy and obvious objection to much of our plea for education through the
home and in the home. Someone will say, and he will say it with a blush
if he be a wise man, — ' ' Most parents are not equal to this task which has
been described. Fathers, and mothers too, are indifferent, incompetent,
and unaware of their duties." That objection was to be expected, and
without assenting to the term "most parents," we may welcome the chal
lenge, even though the fact alleged is unwelcome. There is probably no
Christian Head Master living who is not perplexed and pained by the
easy way in which for a term's fees parents will delegate all their duties
to the staff of the institution which they choose to honor with their
patronage. That which is true of the great public scools has its coun
terpart in less wealthy circles. Numberless parents are willing to dele
gate the secular instruction to the day-school teacher, and all religious
influence to the Sunday-school. It is an inexpensive purchase of im
munity, from their point of view, but it has a sad meaning, and it is
bringing in '_ its train countless perils and evils, for which the community
and the individual must pay dearly, by and by.
Our objector says with a large show of truth, that parents are incom
petent and careless in these matters; and in so far as his charge is true
it does but write the condemnation of our home life. Nothing less than
complete failure is implied; and how deep that failure must be, we all
instinctively feel but cannot say. We must endeavor, though, to grasp
some of its meaning. It must mean, if it means anything, that there is
a great peril in our Lord's anthropomorphic "OUR FATHER." When

Saturday, June 24.] RECORD OF PROCEEDINGS. 34T
as we are bound to do, we put those words into the lips of our children,
what shapes of good or ill we may call up in their minds ! It is intended
to convey the thought of a mighty and a majestic compassion; it may
instead do nothing but recall apathy and incompetence even if nothing
baser or more repulsive. Fatherhood that fails to impress itself as
something worthy and memorable, fatherhood with all the defects that
our objector names, is not only a hindrance to education, it is a vital
peril to high conceptions of faith. This means, at least, that the church
must watch with jealous care, lest one of the finest symbols and expres
sions bequeathed to her by her Lord should suffer degradation. Father
hood, as a symbol of God and as a means to a great end in the pur
poses of God, is not a thing of indifferent interest to the Church of
Christ, and the home which gathers round father and mother, the home
which they make for the family, finds a new importance; it is especially
an intermediary between the witnessing church and the soul of the child.
But there is in all this a second and a deeper issue, if a deeper can
exist, viz., that the Church of Christ has failed to create through the
hallowing of home, a fine type of Christian parentage. This is true, in
so far as our objector is accurate. If all the delegation of responsibility
which we see enacted around us is a confession of failure in the home;
if fathers and mothers are not wise enough and patient enough to bring
that which they have learned of Christ into the service of their children's
education ; if because it is irksome or beyond them, they depute to others
the training of their children in all things, during many of the most
plastic and impressionable years of their lives, — then indeed we may say
that the Church of Christ, which ever had those men and women in its
care, has failed to create in them a capacity for their paramount duty.
If it be true that we have a generation of fathers and mothers incom
petent or indifferent to this extent, whose fault is it ? We can do no less
than throw the gage of battle boldly down and declare that the Church
of Christ has been too long silent upon this matter. Over long peri
ods of time and in some communities particularly, it has had little place
in her thoughts. From her preaching and her prayers, and still worse
from her practice, it has almost disappeared as a living issue, until the
moment comes when she feels the call to interest herself in education,
because the young are her hope, and finds herself with a palsied arm,
one of her chief points of contact with the children gone. In such a
moment, the temptation comes to resign herself to a despairing inac
tivity, or else by unworthy bargains and mischievous political alliances,
she endeavors as one of her leaders advised, to "capture the schools."
This she must do, because she has failed to capture the homes.
For a moment yet, it may be well to inquire further, what this alleged
parental failure means. One knows of children entrusted for the greater
part of their childhood's best years to the care of other than their pa
rents, for a variety of reasons such as the cultivation of their manners,
the enforcement of better discipline, and other similar reasons which, by
some strange perversity, the very parents themselves can openly state
without blushing. In countless cases it never seems to occur to the
parents that in no other place can the temperamental defects of their
children find so early recognition or so thorough treatment as at home;
Christian parents at least are by their very status penitents. They
have defects which they recognize, deplore, and strive to correct. They
know as none other can, the "defects of doubt and taints of blood"

348* THE BAPTIST WORLD ALLIANCE.
which are likely to appear in their children. They know the timidity
which may be mistaken for cowardice, they know the sunny-hearted
optimism, which may prove to be colossal weakness. Their knowledge of
themselves is part of their very capacity for dealing with their children;
and as Christian penitents, they will not lightly measure incipient folly
and sin. They are the only people who are in a position to bring knowl
edge, tempered with the pure love of kindred, to bear upon the work
of child-training. In an age which talks a large amount of learned
fudge about the psychology of the child, it should not be forgotten that
kinship is insight, at least for every Christian man and woman. If the
parent is not psychologist-in-chief to his own family, he will not readily
find a competent deputy.
In so far then as it is true that the church has failed to create a high
and competent type of parenthood, she has indeed failed in a way which
once again awakens the old regret, that good causes should so often be
served by such poor strategy. There is no evangelist like a good father.
There are no deaconesses like the holy company of universal mother
hood. If the church is not well served by these she is indeed shorn of
her chief strength; and all her excursions into the realm of education, —
truly her own realm, — will be made from the wrong side of the terri
tory. She may herself build schools, and watch them with jealous eye;
hang on their walls the crucifix and the pictured Madonna, or even in
vest the thorny ways of simple subtraction with an ecclesiastical atmos
phere ; she will then have given to the children of the nation no gift like
that of Christian parents, wise with the lore of Olivet and Calvary.
My plea then is not a theoretical one ; it asks for a practical and defi
nite movement. It comes begging the churches of our order to say that in
some measure at least they have been culpably wrong. It asks them to
restore to the place of highest honor the Christian home; to recognize
in it the finest intermediary between a testifying church and the souls of
the young. It begs them to realize that the magnificent enterprise which
we call education is indeed ' ' an assay of the human soul, ' ' and not alone
a path to wealth or competence. It asks them to believe that all educa
tion is vain which has not as its base a well-frequented Christian home.
Beyond all else it asks them to realize that the home, with its encircled
family, is the first care of the Church of Christ, and that nothing can
compensate for failure there. Without priestly domination, or any of its
veiled counterparts, but by pure spiritual influence, she must regain
whatever supremacy she may have -lost. Among all her high and mag
nificent hopes there is none so great or so worthy as that which she
cherishes for the young, and for their enrichment in all things. The old
Pauline hope still persisting, is the ground of her interest in their educa
tion, and it is of the supremest strategical importance to her for her own
future. What she does, however, she will do, not because of some sup
posed ecclesiastical right, nor for the mere sake of fear for her per
manence as an institution. She will do it because the enrichment of the
race in all things is part of her commission. She is called not only to
save but to edify, and in her best moments she has had but one desire, —
to pass on the glories of her heritage from generation to generation, with
an unsparing hand.
To accomplish this, it may be needful for the organized church to
change its ways. It may have to recall its scattered energies from a
hundred lesser causes and concentrate them upon this vast one. It may

Saturday, June 24.] RECORD OF PROCEEDINGS. 349
even be needful for it to realize that it has itself been perhaps the far-
too-frequent disturber of home habits, giving the young far too many
reasons for absenting themselves from the family circle. It may at
length discern that it has been misled by smart and plausible epigrams
concerning "coddling the saints" and may see that a new wonder that
if only it could make more saints and make of them heads of house
holds, it would be doing well. In such a moment of discernment, it will
realize that every other work that it has to do pales before this in splen
dor and falls short of it in immediate fruitfulness. Whether or no the
Scotland of John Knox foresaw this or not, we cannot say, nor may we
say that the Church of Christ in that land at any time perfectly solved
the problem of education through the family. But it is clearly evident
to every careful observer that she went far toward a solution and that the
result has been the sending forth of the nation's sons into all spheres
where men of strength were needed. Equally evident is it too, that in
return, those sons have given the finest fruit of their heart and brain to
the service of the church to which they owe so much.
To the churches of our faith and order, the call to a finer strategy is
loud and clear. We have wasted our strength upon trifles. We have as
a fighting force kept too long a front and depleted our power to well
nigh valueless outposts. We have rejoiced over showy exploits and neg
lected the sober task of guarding our base. Hence the almost palsying
fear that often overtakes us, when we take quiet survey of the field.
I rejoice in every heroic and forward movement for the uinversal
proclamation of the everlasting gospel, and I join with fullest heart, in
the wonderful hopeful work that is being done directly among the chil
dren. "Capture the young" is a prudent cry, and I join in all that it
means without hesitation. But I say further, capture them through
those that first loved them, — through the mother who bore them and the
father who toiled for them and do this not by arrogant domination or
offensive patronage, but by preaching in season and out of season the
sanctity of the home, its supremacy as a place of education, and its close
kinship to the Holy Church of the Living Christ. (Applause.)
Hymn, "Open the Door for the Children."
Chairman: The crown of our educational work is not in our schools
only but in the seminaries and the colleges. I have known for some time
past that there are two Dr. Poteats that are excellent at this work. I am
not sure but that we are going to have the wisdom of both of them boiled
down and delivered to us by this Dr. Poteat who is on the platform.
Dr. E. M. Poteat, of South Carolina, spoke as follows :
EDUCATION THROUGH SCHOOLS, COLLEGES AND SEMINARIES.
By Dr. E. M. POTEAT, of South Carolina.
Brethren and Sisters of the Conference: In the course of these con
ferences many definitions of the Christian task have been given. Apro
pos of the Coronation of George the Fifth I propose another : The Chris-

350 THE BAPTIST WORLD ALLIANCE.
tian task is the enthronement of Jesus over all the world and over all
the life of the world. If you Britishers should attempt to make George
a universal king you know some of the things that would happen, but
you do not know them all; only the descendants of the American
Revolution on these shores could guess, and even their guesses would
not cover the case. But our commission as Christians is pre
cisely this— to make Jesus Universal King! The British Empire ac
cepts George and there is to-day no remotest hamlet in that
vast dominion which has not raised the Union Jack and shouted,
"God save the King! Long live the King ! " Some places and some in
terests have accepted Jesus. They have accepted him in heaven. He
left a handful of disciples on the Mount of Olives, but he was welcomed
by an innumerable company of saints and angels in glory. They gath
ered on the battlements of the Eternal City and sang in multitudinous
chorus, "Unfold ye portals everlasting and let the King come in."
"Lift up your heads, 0 ye gates, and be ye lifted up ye everlasting
doors and let the King of Glory come in. Who is this King of Glory?
The Lord, strong and mighty, he is the King of Glory!"
But here on earth in his purchased domain there are places that have
never heard his name ; and even where he has been accepted there are in
terests which mock his claim. He must be King over industry and trade,
over society and education, over legislatures and courts, over presidents
and parliaments, over kings and emperors, over popes and czars. And
here, to my thinking, emerges in sharpest outline the enterprise to which
we have set our hand.
What are our resources for this task ? They are three : Religion, Edu
cation, and what Aristotle called ' ' a certain Furniture of Fortune, ' ' — the
Education to keep the Religion from superstition and fanaticism;
the Religion to keep the Education from degenerating into mere intel-
lectualism and skepticism; and the Furniture of Fortune to house and
clothe and feed the heralds and messengers of the King.
Of Baptist education I note three things : An Error, A Truth, and A
Caution. I. The Error.
Quite generally, in the beginning of our history, we thought religion
without education a sufficient equipment for our task. If there ever
was or could be a pardonable error, here was one, for it was an easy
inference from our profound experience of grace. We believed that
grace alone was sufficient for the transformation of the soul- and the
training of the schools was held to be a superfluity and an extravagance
for those who already had the tutoring of the Spirit of the Lord.
This I say was an error, and that we have left it behind is evidenced
by our hundreds of educational institutions, and our seventy-five mil
lions invested, — a figure in which we probably take first place among
Protestant denominations. But we must never allow ourselves to con
temn our earlier «tage, or to forget that, when all is said and done
true religion is the finest and the mightiest educational agency the sub-

Saturday, June 24.] RECORD OF PROCEEDINGS. 351
tlest and surest discipline that can be brought to bear on character for
its culture.
II. The Truth.
We discovered the truth in a closer knowledge of the individual, and
in a fuller apprehension of the Lordship of Jesus. We saw the individual
with varied powers, all of which, as given by God, were meant to be
trained, and no one of which could remain untrained without impairing
the personality in which all are unified. Moreover, we discovered the in
dividual as a member of society, with social obligations and tasks. We
now see that even the isolated individual needs to be educated to know
himself and God. And how much more the man who is set in edu
cated society as the type and messenger of the Kingdom of God.
Our fuller apprehension of the Lordship of Jesus over all of life,
over all areas of being and work, leaves us no alternative but the high
est possible training of all our people.
We are a fierce democracy, with the constant peril of anarchy. If
George the Fifth or the Emperor of Germany should apply for mem
bership in a Baptist church, these distinguished and highly honored gen
tlemen would have to leave off their royal trappings and be stripped
to the bare humanity in which, as needing a Saviour and trusting in
Jesus for salvation, the humblest peasant in their realms would present
himself. Our safety in such a democracy is in these two correctives,
viz.: the sense that we are members one of another; and the sense that
each is answerable to the same Lord, who is Lord of the intellect as the
Supreme Logos, of the feelings, as the Eternal Love, of the will as the
source of all authority and control; and who is these things for all man
kind as well as for every man.
These conceptions of the individual and of Jesus imply and compel the
education of the individual for his highest efficiency in the Kingdom of
God, and they bind us to our educational task with stronger than hooks
of steel.
III. The Caution.
Baptist education must be kept true to these truths. They are threaten
ed from two quarters, — learning and money.
1. Learning: Is the highest learning prejudicial to Baptist beliefs?
Some say yes to this question. If so, we must cut short the process of
learning and carry in our breasts the paralyzing suspicion that if we
dared to push our investigations a stage farther we should know all our
contentions false, and see the Face we adored vanish from our sight for
ever, a ghastly dethronement indeed !
But no !— That Face far from vanish rather grows,
Or decomposes but recomposes,
Becomes our universe that sees and knows.
We take our stand by Paul in the first chapter of Colossians and join
him as he says — In all things Christ shall have the preeminence.

352 THE BAPTIST WORLD ALLIANCE.
There are but three departments of knowledge, — the world around us,
the world inside us, and the world behind us; or in other words, the
Physical Universe, the Nature of Man, and History. Suppose now that
the attempt is made to impart the facts in these three realms apart from
the Christian view of Nature and Man and History. Perhaps the most
impressive attempt of this sort in the past forty years was the attempt
of Herbert Spencer in his monumental Synthetic Philosophy. And on
the last page of his Autobiography, Mr. Spencer makes pathetic confes
sion of failure. After describing the paralyzing thoughts induced by
contemplation of the mysteries inherent in a naturalistic interpretation
of the universe he says: "No wonder that men take refuge in authori
tative dogma; thus religious creeds  I have come to regard
with a sympathy based on community of need."
In the non-Christian view, the physical creation is an unreality or an
endless becoming; the nature of man an unfathomable abyss and history
a stream whose course we, that are but particles afloat on its bosom
have no power to change.
In the Christian view, "the heavens declare the glory of God and the
firmament showeth his handiwork." Christ is creator and bond of
union, and end of the creation, for, of him and through him and unto
him are all things and in him all things consist. The laboratories of
science are sanctuaries where his power is displayed, as in the view of
that scientist who, when he had completed preparation for an experi
ment said, — "Silence, gentlemen, we are going to ask God a question."
History is the realm of the display of his providence, and psychology
opens to us the fields where his grace is made known. The universe of
things is unified in Christ as Creator. The universe of persons is unified
in Christ as Redeemer. The universe of movements in Christ as both
cause and goal. And apart from the power and providence and grace of
Christ, no full and true account can be given of the physical creation,
history, or the nature of man.
So long as these truths are clearly perceived and held, so long will
Christian colleges be maintained by Christian denominations, — colleges,
that is, which are independent of State governments and their aid and
dictation, and whose work it will be to sow all fields thick with these
fundamental principles of a Christian civilization. Better demolish our
colleges and universities and seminaries, if they put in jeopardy, by their
learning, the faith of our fathers in the Lordship of Jesus and his sav
ing grace and power in the life of the believer.
2. Money : I do not mean that when we get rich we cease to be Bap
tists, though there is suggestion of peril even here. I refer to a local,
and perhaps temporary discrimination against frankly Christian insti
tutions on the ground that they are sectarian and by consequence not
educational institutions. We recognize the right of a man to dispose of
his surplus as he pleases, and to exclude from participation in his bene
factions whomsoever he will, but we deny his right to invite Baptist
institutions to denature themselves under a proposition of help in ease

Saturday, June 24.] RECORD OF PROCEEDINGS. 353
they do so carry their veteran professors. We deny the right of any
man to call in question our competency in the field of education on the
ground that we are Christians. Baptist principles are not a dreadful
virus to be disinfected out of the system of a college or university
before it is a safe place for youth; and in the name of John Bunyan
and John Milton and Roger Williams and of the Second Baptist World
Alliance we resent the suggestion from any quarter to instal the disin
fecting machinery. President Pritchett, of the Carnegie Foundation for
the Advancement of Teaching, says : ' ' Whether a denominational con
nection or control tends to improve the organization of a college, the
reply will almost universally be that denominational conditions, such
as the requirements that trustees shall belong to a given denomination,
are serious limitations, and the denominational control is a hindrance,
not a benefit, to the college organization." — Second Annual Report, pp.
53-54. But it must be said, as a concluding word, with all gravity and ear
nestness that our Baptist institutions, enshrining as they do the great
principles which we have hardly more than touched upon, cannot hold
their places among the forces for the enthronement of Jesus over all the
world and over all the life of the world without a far larger and more
general support from all of our people. (Long applause.)
The Chairman: Brethren, our speakers have done well this morning.
That we are left wanting more is a splendid compliment to the last
one. I have heard it more than once suggested that there has not been
enough opportunity for open discussion from the floor. We have a half
hour, and we have opportunity for anyone who wants to speak to the
general question now to speak. (Cries, "Poteat, Poteat"). Those who
wish to speak will please send up their names very promptly and we
shall know how many wish to.
A Delegate: While the cards are coming up I suggest that we give
Dr. Poteat five minutes. (Applause.)
Dr. Poteat: Mr. President, I happen to know that Dr. MacArthur is
bubbling over, and I know we should be delighted to hear a word from
Dr. MacArthur.
Dr. R. S. MacArthur: I simply arose to express my great apprecia
tion of the admirable addresses of this morning. This session has been
one of the choicest of the entire series, and I think the climax was reach
ed in the closing address. It was admirable in its analysis, excellent in
its expression, and charming and inspiring in its religious motive. I es
pecially appreciated it because it touched upon several lines that I have
myself followed in several addresses (Laughter) not that Dr. Poteat fol
lowed me, but that we both followed truth, and that we both strove
to be loyal to Him who is King in truth's vast domain, Jesus Christ
(Applause.) 23

354 THE BAPTIST WORLD ALLIANCE.
Dr. Len G. Broughton, of Georgia, on being called to the platform
said: Mr. President and brethren and friends of the Alliance: This is
out of my line, I am not an educator, nor am I especially noted for any
amount of education. But my heart has been greatly stirred this morn
ing, by one note that has been touched, because in that line I have given
it some thought, and that has been the emphasis that has been placed
upon education and the family, and family life in the history of our
people and in the progress of our civilization. I believe that to-day we
are overlooking the vast opportunity that there is in family education.
The other day a woman came to me, a member of our church, a splen
did woman, but more noted for sentiment than sense, and said, "Pastor
I would like to have a private interview with you. " " All right, ' ' I
said, "when shall we have it?" And she named the time and I met her.
I was very much surprised that she wanted to talk with me about enter
ing the field of an evangelist. She said, "I feel specially called of God
to do evangelistic work, and I feel that I must do it; I can't sleep
nights for this conviction, and I want to talk with you about it.''
"Well," I said, "I want to ask you a question or two before I answer
you." "All right," she said. I said, "Are you a mother?" "Oh,
yes," she said. I said, "How many children have you?" She said,
"Well, I have thirteen living and four dead." I said, "Have you a
husband ? " " Yes. " " Is he a Christian ? " " No. " " Are any of these
children saved?" "No." I said, "Then I think I am prepared at
once to agree with you that God has called you into the evangelistic
work, and he has done for you what he has not done for any evangelist
I know ; he has given you a congregation with the call. ' ' I believe, my
brethren, that we are in great danger to-day in our Baptist churches and
in all our churches in allowing the Sunday-school, — as much as I am in
terested in Sunday-school work, — to do the religious education that
should be done in our homes, and allowing other schools to do the same
thing. The public school, the university, the college, nothing "can take
the place of religious education in the home. (Applause.)
William D. Upshaw, of Georgia, spoke as follows : Brother Chairman
and brethren of the Baptist World Alliance: I offer no apology for
sending my name to the platform as one who wished to speak. But I
would not have offered a word if I had known Dr. Broughton was in
the audience, for he is gloriously capable of filling every minute left
with blazing truth.
But I could not keep still after Doctor Poteat 's marvelous message.
I think I never before heard quite so much that was dynamic for God's
truth concerning education packed into twenty minutes. Doctor Poteat 's
burning words struck my heart with special power because I have passed
through many of the things of which he speaks. I gave nearly ten years
of my life to the field work of endowing and equipping our grea t Bap
tist schools in Georgia, Mercer University and Bessie Tift College, be
cause I felt that if I had only one life to live "between the two peaks

Saturday, June 24.] RECORD OF PROCEEDINGS. 355
of God's eternity" I could make it strike more angles for temporal and
eternal good in Christian education than in any other field. And it was
only when I fell in my tracks under the burden of trying to help strug
gling boys and girls to get an education under Christian influence that I
launched The Golden Age, feeling that editorial work, — the right kind of
editorial work, — is next in sacred meaning to Christian education.
And, brethren, let me put into italics this vital basic truth— a so-called
Christian institution which apologizes for its Christian program or its
denominational alignment has no right to exist. Why a denominational
school anyway? I tell you, such a school cumbers the ground unless it
recognizes the fact that it was builded because its founders felt that
they could not trust the highest possible training of their children into
the hands of Caesar. If a Christian college in name is not going to be
aggressively and effectively Christian in practice then our contributions
and endowments are teaching their students the beautiful, vital truth
that education without religion is like a flower without fragrance.
Think of the picture — Baylor University in Texas, a great institution
with nearly a thousand students stops its superb educational machinery
once or twice every year while students and faculty for ten days or two
weeks put the emphasis on things eternal. And thus many of our
schools in the South — God help them to do it everywhere — seek to be
true to the spiritual principles that gave them birth. (Applause.)
Mrs. Gwynne, of Louisville, Ky., spoke as follows: Perhaps you will
wonder why a woman, after hearing what a preceding speaker said about
a woman wanting to do evangelistic work, should want to have anything
to say at all, but after giving four years to Christian work, in the homes
of the denomination, I have now determined that there is so much need
for Christian education in the home that I am giving my entire time in
getting women together throughout this conutry for Christian industrial
education in the community, especially among the women. I believe as a
woman that if the homes are to be raised, if the homes are to be any
thing, if our women, especially my women (Negro), are to be on the
Christian line as they should, women must do the work in the home.
Unlike many women I do not believe in going outside my home to work
first, but everyone that comes in my home must be a Christian. In this
great movement among women the first thing we do is to get them to
read the Bible. The next thing is to teach them how to do some kind
of industrial work. I want to voice the sentiments of all colored women
throughout this country; we find that higher education does not suit us
at this period, but it is necessary that the Christian women be taught
how to work with their hands and then to make their living and to edu
cate themselves properly. We are trying all over this country to get
people to be interested in this community work. (Applause.)
Mr. John W. Million, of Missouri : I believe I have no theories to ex
ploit, but I agree very materially and almost in detail with many that

356 THE BAPTIST WORLD ALLIANCE.
have been brought out this morning. If we are at all in doubt as to the
trend of education along the lines of philosophic thought in our great
universities, both on State support and on private foundation, all we
need to do is to go to the class-room and sit quietly and listen to the
teaching in philosophy, in political economy, in history, and in the na
tural sciences, and you will be absolutely converted that Jesus Christ;
has got nothing whatever to do with it. The power from above to con
trol the lives and the thoughts of men, in a great many of these chairs is
absolutely counted out of the case; and a great many of our Baptist peo
ple all over the States are sending their sons and their daughters to
these institutions; whether they know what is taking place or not I do
not know. They are sending to these institutions in preference to send
ing them to the denominational schools because the denominational
school is more poorly equipped.
I will come to a point or two in reference to the family work and then
go on with that matter of equipment. The family is certainly not doing
what it ought to do. Each September we register our students some
what after this fashion : Of what church a member, if not a member of
a given church, give your preference. And I am surprised and amazed
to find out that a great number of our young women that eome to us are
not members of any evangelical church ; they give the preference of their
parents but they themselves are not members. There is certainly some
thing for the family to attend to.
Now, how shall we who are in denominational school-work compete
successfully if possible with those larger institutions? You must pro
vide the funds so that these denominational institutions may have the
equipment, libraries and laboratories, and rooms and buildings and if
you don't do it you might just as well make up your minds that all of
this talk on this platform is the pleasant exercise of sentiment and we
will get no results.
To illustrate the growth of Missouri State University: About fifteen
years ago it had an income by State appropriation of a fund which
would mean five per cent interest on two million dollars; to-day it has
an appropriation from the State which means five per cent on about
twelve million dollars. You say we people who are running institutions,
whose endowment funds are not half so large as the annual expendi
ture of these institutions, can compete with them. We cannot it is an
absolute impossibility, and you as Baptist parents say so, because you
send to the State institution rather than to the institution of private
endowment, because its facilities are not what they ought to be.
A Delegate: I have no desire to make a speech, but I am profoundly
interested in these questions. There is a gentleman on the floor who is
too modest to send his card to the platform ; he is another Poteat. W. L.
Poteat, president of Furman University. I hope we will hear from him
now. Dr. Poteat declined to respond.

Saturday, June 24.] RECORD OF PROCEEDINGS. 357
The Chairman : Is there any other member who wishes to take part in
this discussion ? It is one of the subjects that we realize is important and
it has been put before us by the last speaker that if we do not want our
children driven away from our faith we must see to it that we keep up
our denominational institutions.
Mr. Chandler, of Columbus: I want to give tribute to two women.
I have heard a great deal about education in the home, but this morn
ing I remember my mother, who, at seventy-eight, rises every morning
at four o'clock and prays for her son that he might be successful as a
gospel minister, and it seems to me that the need of prayer is what we
ought to emphasize in the home. Earnest prayer for the conversion, of
the children and earnest and prayerful reading of God's word. That
woman whom I wish to honor is Sarah Chandler, the grand-daughter of
a Revolutionary soldier. The other woman is Joanna P. Moore, "Mother
Sunshine, ' ' who has been going all over this country, the first mission
ary among the Negroes of this country, who has taught our people how
to read their daily Bible lessons and how to live as dutiful Christians in
the home, and bring not only their own children to the Saviour but the
children of the community. These two women I hold most highly,
Mother Chandler and Mother Sunshine Moore. (Applause.)
Dr. Prestridge announced the following as the Committee of Fifteen
appointed by the President in accordance with the resolution adopted
this morning. (See page xvi.)
After announcements the session adjourned with the benediction pro
nounced by Dr. MacArthur.

TWELFTH SESSION. Saturday Evening, June 24, 1911.
Session opened at 7.45 with devotional service led by Rev. W. W. B.
Emery, of England.
Hymn, "I Love Thy Kingdom, Lord."
Scripture reading.
Hymn, "All Hail the Power of Jesus' Name."
President Clifford occupied the chair for the session.
The following reply from President Taft was presented to the meeting :
The White House, Washington, June 22, 1911
Gentlemen :
The President and Mrs. Taft were greatly gratified to receive your
telegram of June 19th, and request me to convey to you an expression of

358 THE BAPTIST WORLD ALLIANCE.
their deep appreciation of, and cordial thanks, for your kind words of
congratulation and felicitation. Sincerely yours, Charles D. Hilles,
Secretary to the President.
The World's Baptist Alliance, Philadelphia, Pa.
The following communication from President Taft inadvertently did
not find place in its proper connection. It is therefore given at this point.
— [Editor.] The White House, Washington, June 20, 1911.
My Dear Sir:
The President requests me to thank you cordially for the kind invita
tion which you extend to him to attend the Baptist World Alliance now
in session in Philadelphia, and to express his regret that his engage
ments are such as to make it impossible for him to accept.
Prior to the receipt of your letter I had fixed an engagement for the
delegates to the Alliance to pay their respects to the President at 2.30
P. M., Monday, June 26th, at the White House.
Very truly yours, Charles D. Hilles,
Secretary of the President.
Mr. J. N. Prestridge, Baptist World Alliance,
Philadelphia, Pa.
It was announced to the Alliance that a Women's Committee of the
Baptist World Alliance had been formed during the present Congress.
It may be of interest to the members of the Alliance to know that the
Women's Committee of the Baptist World Alliance has been formed
during these meetings, to draw together the leaders of Baptist Women's
Missionary Work in all lands. The officers of the committee are:
Chairman, Mrs. Andrew MacLeish, Chicago.
Vice-Chairman, Mrs. M. C. Kerry, London.
Secretary, Miss Edith Campbell Crane, Baltimore.
The Chairman: The subject for this evening is "The Church and In
dustrialism. ' '
Mr. R. S. Gray, of New Zealand, delivered the following address :

Saturday, June 24.] RECORD OF PROCEEDINGS. 359
THE CHURCH AND WORKINGMEN.
By Rev. R. S. GRAY.
The trend of Christian thought in the direction of this subject is one
of the most hopeful signs of the present day. Time was, and very re
cently, when churches and church councils alike seemed oblivious of the
existence of any such aspect of Christianity. That day if it has not
already passed is speeding to its close.
It is peculiarly fitting that this church should face this problem. We
are a democracy, a theocratic democracy. For many reasons which are
obvious to you, we should be the church of the people. Four-fifths of
our population are working men. This question is finally a question of
the people and the church's relation to them. It is therefore our ques
tion. Academic discussion of it is worse than useless. It is a problem de
manding solution. In view of the ascertainable facts, the persistence
of a policy of laissez-faire or of ignorance is alike criminal.
It may or may not be necessary to say preliminarily — let it be said
briefly but emphatically, first, that the interest of the church in this
question is not prompted by any mistaken notion that the working
class is more deeply than any other in need of the regenerating
spiritual influences of the church. The moral standard of the working
man suffers nothing by comparison with that of the class which
stands at the other extreme of the social scale. The gambling, the
immorality, the Sabbath desecration, the flaunting disregard of God
and man which characterizes so much of the high life of our civilization,
is certainly not exceeded in any of its lower reaches. And second, that
the church attacks this problem not in a vain hope that she may reha
bilitate herself in the eyes of men, nor, seeing the inevitable tendency
of the movement outside herself, that she may recover a lost position
to use it for self-aggrandizement, but only that she may be true to the
spirit of her great Head.
Superficially, the question is, "What attitude the church can, and
should, and will, take towards the efforts of workingmen to improve their
industrial conditions?" It is in reality a much deeper question than
that. It is not whether the church can, consistently with her high spir
itual office, enter the arena of industrial conflict. It is a matter of her
own consistency with the principles of Jesus Christ.
We mistake altogether the inwardness of the present position if we
imagine that all that workingmen desire is the advocacy by the church
of their industrial claims. There is co-related to this question of In
dustrialism and the church 's attitude to it, and standing in such vital re
lationship that they may not be separated, the great question of the effi
ciency of the church herself. It is not by accident — it is the hand of
Q0r\ — that the church is face to face with this movement of the people
and at the same time with her own arrested development.
. What are the facts! The church was built of the people. They heard
Him gladly. His church was intended and was fitted to reach and to hold
them. In the day of her pristine power and in her many renaissances she
fulfilled her end. She is failing now. It is worse than idle to shut
our eyes to the facts. Whatever attitude workingmen may adopt towards
Jesus Christ and Christianity, however far it may be true that the ben-

360 THE BAPTIST WORLD ALLIANCE.
efieent trend of public thought and legislation is due to the influence
of His principles disseminated through the church, the church herself
is unmistakably losing her hold upon the people. Church attendance is
a steadily diminishing quantity. Probably not more than one in five,
certainly not more than one in four of the population are church-goers.
In all the great cities, despite increasing populations, there stand empty
and half -empty churches. Crowded churches are the exception, crowded
streets and places of amusement the rule, and this in spite of much
elaborate occasional and permanent effort to reach the masses. Church
membership is in an almost equally unsatisfactory condition. Increased
machinery, additional churches, ministers and Sunday-school teachers
fail to make proportionate, and, in many cases, any, increase in mem
bership either of church or school. In the United Kingdom in four
years our own church has lost 16,000 members. The Congregational
Church reports a decrease last year of nearly 1,400. The Methodist fig
ures are equally disquieting, and if drastic or even serious revision of
our church rolls were the inexorable rule, the figures would be more
alarming still. It is no reply to say that there are special reasons for
this decrease, which is after all but temporary. Our usual miserably
inadequate additions differ only fractionally from actual loss.
Why is this so? Is it to be explained by weakly attributing it to the
absence of the power of the Spirit of God, and is it to be remedied by
our ordinary or extraordinary evangelistic effort, or is there a definite
cause and an equally definite remedy, dependent no less upon the Spirit
than those we now seek to apply?
The people, who should constitute the church, are not slow to an
swer. Their attitude is not to be explained by vaguely referring it to
indifference, even though, elevating a symptom into a cause, we label it
as though it were a new cult, Indifferentism. It is not merely the result
of a general insensibility to the spiritual, or of a natural indisposition
to face the obligations of a high and stern morality. In many cases it is
simply that. Many working men are content to-morrow to die — if to-day
they may eat and drink! But thoughtful working men not only declare
the church to be valueless, they believe her to be false. They charge her
with failing to put into practice the principles she declares. She is part
of a social order which, because of this failure, is notoriously unjust.
They believe that her rare and feeble efforts to alter these conditions
are abortive because of her complicity with them. They believe in the
statement made by an authority on this subject, made with no bias
against Christianity, that "parsons, churchgoers and church organiza
tions have opposed Factory Acts, Free Education, Poor Law Reform,
Old Age Pensions, Housing Reform, Electoral Reform, Temperance Re
form, and Labor Legislation on behalf of the oppressed," and that
"whatever social emancipation labor has won has been not only without
the churches, but often in spite of them. ' ' * They do not recognize
in her the expression of the mind and purpose of Jesus Christ. Indif
ference crystallizes into criticism, criticism into hostility.
They ask whether the church has not given herself to the declaration
and emphasis of doctrines many of which seem to have little or no bear
ing upon the actual life of the average man and left without interpre-

*George Haw in "Christianity and the Working- Classes."

Saturday, June 24.] RECORD OF PROCEEDINGS. 361
tation or insistence upon their application, the great principles laid
down by Jesus Christ. Has she not concerned herself with the un
seen, the future, almost to the exclusion of the pressing present? Has
she not allowed the luxury and artificiality of modern civilization,
against which she should have protested, and which she should have
prevented, to enter into her very sanctuary, and begin to absorb her?
Has it not become true that the difficulty of a rich man entering into the
kingdom of God, if Jesus is to be believed, must surely be in inverse
ratio to that of his entering into and becoming influential in the church?
Is it not true that the kingdom of God may belong to the poor, but if so,
the church and the kingdom can be, in no sense, synonymous? Does the
church not only not condemn inordinate wealth existing side by side with
gross poverty, but condone and approve it? Is there not one type of
church and minister and salary for the rich and another for the poor?
Is not the difference between the average Christian business man and
the average non-Christian, both as to aim and method — and for the mat
ter of that — between Christian and non-Christian employes so infinitesi
mal as to be practically nonexistent?
Are not preachers more often priests than prophets, concerned more to
maintain an official institution than to conserve and express its essen
tial spirit?
In a word, is there not a deep and desperate disparity between the prin
ciples of Christ and the practice of His followers both individually and
corporately? These and kindred charges are made. Are they in any ap
preciable degree true ? They are soberly advanced as the cause of . the
alienation of the workers from the church. They can no longer be
treated as the vagaries of diseased minds or the foolish vaporings of
demagogues. Earnest, sincere, good men, with a passion for their fel
lows, and a great reverence for Christ, believe them to be true. They
cannot be ignored. They cannot be dismissed in a phrase or an epigram.
They bear so much semblance to truth that they must be answered. The
church has herself furnished the standard by which she is being judged.
It is she who has declared the principles of Christ and by the words of
her mouth men judge her. If they are true, and until we can demon
strate their untruth, the mere advocacy by the church of improved in
dustrial conditions would but aggravate the problem. One of the sanest
and strongest labor leaders in the world, J. Ramsay Macdonald, M. P.,
says : ' ' The function of the church is not to become the world but to
inspire the world, the duty of the preachers not to propound a scientific
sociology, but to infuse the right spirit of eternal goodness in all soci
ologies; the work of the church is not to support any one of the active
interests but to keep all the conflicting interests in spiritual touch with
the divine idea which is unfolding itself by the movements and conflicts
which form the subject matter of human sociology. ' '
That the church is the interpreter of God to man, that she must stand
for the supremacy of the spiritual, and that all her doctrines declaring
and emphasizing this are paramount, none of us will be found to
deny. She has, however, not only often taught a monastic and exotic
spirituality, but she has failed to discriminate between the spiritual and
the future, and we have not yet escaped from the influence of the period
in which this misplaced emphasis excluded every other. The most cur
sory view of the state of the world and the church gives point to the
charge that the principles of Jesus Christ are not deeply operative.

362 THE BAPTIST WORLD ALLIANCE.
"Thou shalt love thy neighbor as thyself. By this shall men know that
ye are my disciples if ye have love one to another. If any man would
be my disciple let him deny himself and take up his cross daily and fol
low Me. Lay not up for yourselves treasure upon earth — -but lay up for
yourselves treasure in heaven. Ye cannot serve God and mammon. ' ' Has
the church insisted upon men loving their neighbors as themselves — or
upon true brotherhood, or self-denial, or disregard of wealth? Let the
state of the world and the church itself answer. She has made the word
of the Lord permissive instead of obligatory. She has been content to
enunciate the principle without interpreting and applying it. She has
compromised her position by tacitly accepting and perpetuating a lowered
standard until the words of her own Lord are justly used against her.
There is a love of one's neighbor which is peculiar to Christianity but
if any of us would argue ^hat even approximately fulfils Christ's defi
nition, the poverty which is the shame of our Christianity and the de
spair of our civilization leaps to answer us. None of us has any doubt
that it is contrary to this essential law of Christ's kingdom that millions
of workers should be, in spite of body and soul deadening toil, below the
poverty line; that men desirous to work should be denied the com
mon right; that almost every agricultural laborer in England should
die a pauper: that tens of thousands of little children should, every
night, go hungry to bed, and every day hungry to school : that women
should be sweated to death and driven to shame in order to push back
grim want. And this is not cheap rhetoric. A competent authority, the
wife of one of our Supreme Court Judges, a worker among women, and
an ardent Prohibitionist, assured me that for urgency England's prob
lem is not Temperance Reform but the altered industrial lot of women.
She declares that immorality arising directly from sweating to be appall
ing. The moral sense itself is being destroyed in both men and women.
Women declare shamelessly their method of adding to their sweated
wages, while men boast of the cheapness of women. Christian England's
problem is Christian America's problem. None of us has any doubt that
the conditions of child labor in Christian lands are abhorrent to the mind
of Christ. And all this and much more exists while wealth flaunts itself
in selfish arrogance, the wealth not only of non-Christian men but of
members of the Christian churches. We know this to be contrary to the
fundamental laws of Christ's kingdom, and yet the church acquiesces in
it, Yes ! for she could alter it if she would. There is no Christian land in
the wide world in which, if they would, the professedly Christian men
and women could not insist on an immediate and practical reform in all
these matters. It would involve personal as well as legislative action,
and that is the crux of the problem. The implication is that the princi
ples of Christ are either inefficient or inoperative. They are not ineffi
cient. They must be applied and the church must insist upon their ap
plication to every detail of individual, social and national life. This is
not Socialism. There would be no such thing as Socialism if Christianity
were Christian.
What can the church do? She must make herself in the meantime the
welcome home of the poor. She must dissociate herself from the osten
tation of wealth or position which are incompatible with the essential
spirit of the Master. She must actualize and perpetuate the spirit of
the Lord's Table which in her first days destroyed class distinction, and
exhibited the brotherhood of man to the world. She must draw the sting

Saturday, June 24.] RECORD OF PROCEEDINGS. 363
out of the charge that organized Christianity is ' ' dependent upon men of
means if not subservient to them. ' ' She must insist on the truth of stew
ardship and roll back the reproach that the causes of God, both at home
and abroad, languish for lack of funds while the aggregate wealth of the
church is almost incalculable. She must insist that there is one great
law of stewardship applicable to all possessions and equally binding
upon all men — the business man as well as the minister — and that there is
no warrant stated or implied in the teachings of Christ for the personal
accumulation of wealth by either, and certainly none of the facilely
accepted position that one may lap himself and his in all luxury and
leave the other often in absolute poverty. Self-denial was not intended
to be the exclusive privilege of ministers of small churches and other poor
people. She must lift her voice against Trusts and Combines and all
their concomitant evils. Their condemnation must not be left to labor
and other governments, and if they are held to be the legitimate out-
some of the present system, she must condemn that. In a word, she must
be consistent. She must preach and teach and insist upon reality.
All these things it is right to say to the church. They are preliminary
to any effective effort she can make in solving this dual problem.
There are also many things which must be said to the working man.
He must be given credit for his advocacy of great reforms, for his
demand for the protection of children, the equal payment of women, the
abolition of sweating, the better housing of the poor, his persistent ad
herence to the cause of universal peace and for the service he has done
the church herself by insisting that the brotherhood of man is the corol
lary of the Fatherhood of God. But he must be compelled to recognize
the service which, in spite of its defects, real and imagined, the church
has rendered him and his cause. He must not be allowed to
forget the fundamental difference between Christian and non-
Christian civilizations, nor that the civil and religious liberty which
allows this very agitation and attitude is the product of the principles
of Christ, taught and interpreted by the word, and vitalized and sealed
by the blood of the church. And so far as we are concerned, he must be
told in the words of the historian that "The lamp of civil and religious
liberty in England was first lighted in an obscure Baptist congregation
somewhere in London." He must discriminate between the action of
the Bishops of the House of Lords and that of the churches which, in
the interests of liberty, again and again withstood them. He must,
above all, take into account the fact that the church consists of fallible
men, that the operation of the Spirit of God is developmental, evolu
tional, and that, in spite of all failure and inconsistency, one grand in
creasing purpose marches towards the ideals of The Kingdom. If he
will have concrete instances, he must be told that Free Education,
Poor Law Reform, Temperance Legislation, Old Age Pensions and
Workmen's Insurance Bills and all kindred measures are the product,
finally, not of economic agitation, but of the essential spirit of Christi
anity diffused by the church. He must be taught that permanently satis
factory industrial conditions and social regeneration are impossible
without Christianity; that any materialistic scheme is a rock in the
sky; that change of environment will not produce fundamental change
of character; that brotherhood cannot be superimposed; it is organic;
that it is produced by growth, not by accretion; that a changed heart
is the pre-requisite fo a changed life, whether individual or collective.

364 THE BAPTIST WORLD ALLIANCE.
And the church must be prepared, by changed lives producing changed
conditions, to demonstrate the possibility and the reality of this. It is
fatuous to iterate and reiterate'that social reformation is dependent upon
individual regeneration if the individually regenerate do not reform the
social order.
How is the working man to be told all this and more? How is he to
get opportunity to speak back? — for he must be allowed to speak back.
In my own country, where the aggravated conditions I have referred to
are not so acute, working men are still alienated from the church — and
there they are not willing simply to be spoken to. They will eome to
discuss this, and any kindred problems; and if there should be any min
ister present doubtful of the facts and willing to gather them at first
hand, let him try the experiment of inviting workmen to meet him and
his people on a Sunday evening after church service, to discuss the
question. The experiment in my own church was justified from every
standpoint. The misunderstandings which aggravate the alienation must be removed.
The church and the working men must meet. There must be conference.
The method of the Presbyterian Church in this country has abundantly
justified itself. The Rev. Chas. Stelzle's work is invaluable. The fact
that as a result of his efforts through the Department of Church Labor
"more labor sermons were preached on the Sunday before last Labor Day
than on any other single day in the history of the Christian Church,"
and that more working men attended church than on any other day since
the advent of the modern Trade Union movement, that the press of the
country and the labor press alike, devoted columns to the utterances of
the ministers; that the Presbyterian Church, in pursuance of this policy
has appointed local committees for the purpose of making systematic
study of the subject, and that in a great number of cities, the Ministers '
Associations and Labor Unions exchange fraternal delegates is striking
testimony to the success of this one experiment. This example should
be followed. The organized attempt of the church to understand the
working man and his aims will do what individual effort never can. It
is a department of our service. Industrial conditions are subject and
amenable to the principles of Christ. We are the custodians of these
principles. We must be prepared to study their application, and to
apply them.
But we can do more. This Congress has been, to every delegate, an
immeasurable privilege. If its effect on the work of the church is at all
commensurate with the inspiration of its meetings it will write its name
deep in the history of the kingdom of God.
What, think you, would be the effect of such another Congress, met to
consider this one problem, the problem of the church herself, and of
her relation to the working man? It cries for consideration. It stands
in the path of all her advance. Her home-work languishes from it, and
in herself and in the results of her work in Christian lands she presents
to non-Christian nations no fair expression of the true Church of
Christ. I dare to say that if, for the time being, she ceased from
other considerations and gave herself to the study and the solution of
this supreme problem, and if, as a result, she brought herself into line
with, not the working classes, but the principles of Jesus Christ, she
would arise upon the world with irresistible force.
No one of us will decry true evangelistic effort. It has accomplished

Saturday, June 24.] RECORD OF PROCEEDINGS. 366
much. Many of us owe the beginning of our Christian life to it; but
its results in this connection are totally inadequate. Comparatively few
working men outside the church are reached. The great result of the
Chapman-Alexander Mission in Melbourne, when some ten to twelve
thousand professed conversion, was phenomenal in one aspect only. It
was altogether insignificant, as an attempt to bring the masses into the
church, in view of the population of half a million, of the number of
workers and churches, and of the illimitable power of the Holy Ghost.
And the same is true of every other such mission. May it not be true
that the time has come for judgment to begin at the House of God?
Would it not be of immeasurably greater permanent advantage to eth
ically evangelize the church, until she is purged from all complic
ity with industrial and social as well as personal evil, until she be
come more appreciably, at least, the embodiment of the principles of
Jesus Christ? The cause of God would not languish in the meantime.
She would exercisce the irresistible attraction of righteousness — and at
home and abroad men would flock to her gates.
This is her great opportunity. The present conditions challenge
immediate action. The working classes are sensible of their power.
Where they have not already gained it, they are demanding the fran
chise. They are educating themselves. They are coming to their king
dom. Nothing can, and nothing should, prevent them. What manner
of kingdom will it be? Will it be based upon the materialistic ideals of
non-Christian and anti-Christian men — and will they build Babylon —
or will they be won to the principles and the person of Jesus Christ
and build Jerusalem? That depends upon the church — and on that the
church depends. The peril of the East which, it is said, threatens the
West is to be met not politically, but religiously. The peril of the West
which threatens the West is to be met not politically but religiously. In
both cases the church must again cross the Danube and capture to the
banner of Christ the advancing hosts.
The industrial question is a religious question. The church must an
swer it. She must not leave it to labor unions. It is her question first.
She must lead and not follow'. Her business men must be asked to de
vote themselves in the spirit of Christ and for the sake of the church to
this question and to bring to bear upon it the intelligence, the business
acumen, the concentration and unwearied zeal which they devote to the
accumulation of private wealth. They must be asked whether it is pos
sible for them to adopt, and where already adopted, to extend the opera
tions of any co-operative system by which the evils of competition will
be lessened. And if in their judgment, as doubtless will be the case, it
is held to be impossible in the present order of society to fully apply
the principles of Christ, the church must alter the present order.
She must make opportunity in local church and district council and
World Congress for effective consideration of their reports, and no fear
of conflicting private interests must be allowed to stand in the way.
There are great and practical difficulties but they are' not insuperable.
I repeat this is peculiarly our question. We are a democracy, a theo
cratic democracy. We have deliberately abandoned both the monar
chical and the aristocratic form of church government. We stand for
the government of the people, for the people, by the people, subject
only to the Lordship of Jesus Christ. God raised us up to be the her
alds of the great truth which has liberated, and is enfranchising the peo-

366 THE BAPTIST WORLD ALLIANCE.
pie. We believe it to be peculiarly our privilege to fully represent the
Church of Christ to the world. We have had visions of such a church
baptized again with the Holy Ghost and with fire. We must acknowledge
the vision. He will not fail nor be discouraged until He has set judgment
in the earth. Nor shall we !
I remember well
One journey, how I feared the track was missed
So long the city^I desired to reach
Lay hid ; when suddenly its spires afar
Flashed through the circling clouds; you may conceive
My transport. Soon the vapors closed again;
But I had seen the City, and one such glance,
No darkness could obscure, nor shall the present
Destroy the vivid memories of the past.
We will fight the battle out.
Frank M. Goodchild, of New York, delivered the following address:

THE CHURCH AND THE5 WORKING WOMAN.
By FRANK M. GOODCHILD, D. D., New York.
The history of labor is a long story of oppression of various sorts
from which the workingman is slowly but surely emerging. There is no
land in which the workingman has as yet come to his own. This op
pression finds its root in an opinion that is still prevalent almost every
where, that merely to work for one's living makes one a social inferior.
And I am sorry to say that there are a good many signs that the work
ingman himself all too often concurs in this false judgment.
The history of woman is a story of various sorts of oppression. There
is no land on earth in which woman has as yet come to her full rights.
Plato thanked the gods for eight favors, the second of which was that
he was not a woman. The devout Jew of Christ 's time offered the same
sort of thanksgiving. And in the twentieth century after Christ we
have not yet outgrown that feeling. It has been said a good many
times that the American woman is the most favored creature on God's
earth. And yet the lords of creation here have such a sense of their
superiority to this most favored of God's creatures that very few of
them would be willing to change places with her.
An American mother some time ago was telling a friend about her
fine family of five boys. The friend suggested that it would be better if
one of them was a girl. One of the urchins stood near. He overheard
the remark, and it was quite impossible for him to control himself. He
blurted out instantly, "I'd like to know who'd a bin 'er. Jim wouldn't
a bin 'er. Sam wouldn't a bin 'er. Jo wouldn't a bin 'er. Bill
wouldn't a bin 'er. I wouldn't a bin 'er. And I'd like to know who
would a bin 'er." That boy's feelings so frankly and artlessly ex
pressed are a reflection of the conviction of the vast majority of his
elders of the male sex, — a conviction that womanhood is not simply dif
ferent from manhood but that it is essentially inferior to manhood.
And wherever that notion prevails in any degree, some sort of oppres
sion follows as a natural corollary.

REV. FRANK M. GOODCHILD.

PROF. WALTER RAUSCHENBUSCH.

Saturday, June 24.] RECORD OF PROCEEDINGS. 367
The toiler, then, is always oppressed somewhere, simply because he is
a, toiler. Woman is always oppressed somewhere, simply on account of
her womanhood. And when these two classes are merged and the wo
man becomes a toiler, the load of oppression rests upon her with double
severity. The cry of a woman in distress is enough to bring to his feet at once
for her help every man who hears it. But a vast multitude of women
may be oppressed by our methods of industry to the point of physical
starvation or moral ruin, and not a finger or voice be lifted in their
behalf. There are whole libraries of books on the needs of the work
ingman. But women in industry are a new field of study which has
only recently been entered upon. "The Church and the Working
Man," "The Church and Child Labor," are subjects that have been
discussed ten thousand times. But "The Church and the Working-
Woman" has a sound of novelty. It may be that the church has failed
to give the wage earning woman the sympathy she needs and deserves
because it has felt sure of her continued loyalty in spite of the neglect,
while it has given attention to the workingman in order to win him back
from an alienation that we have been forced to recognize.
And oddly enough workingmew have not championed the cause of
their toiling sisters. Indeed sometimes they have conspired against
them, because they have felt that the women workers were crowding out
the men and lowering their wages. That contention Miss Edith Abbott
has shown conclusively cannot be maintained. For where one woman
has pressed her way into an industry that once belonged exclusively to
men, three men have made their way into industries that once belonged
exclusively to women.
The politicians have been very ready to listen to the demands of la
boring men because the lowliest laboring man can cast a ballot on elec
tion day. But the toiling woman is as yet ballotless in most places, and
the politicians feel no pressure of obligation to serve her. The latest
instance of this occurred within a month in the neighboring State of
Delaware, where Governor Pennewell by his failure to sign, practically
vetoed a bill providing for proper sanitary conditions in factories, foi
the safeguarding of dangerous machinery, for adequate fire exits, and
for limited working hours for women. In no other land have laws for
the protection of working women made such slow and painful progress
as in the United States of America. We Americans are not, I believe,
less humane than our German and English brethren, but our laws cer
tainly are.
And our courts have joined in the general unkindness to woman.
Ours is the only land in which any court has held that the hours of
work for women cannot be limited by statute. When legislatures have
passed beneficent laws, and governors have signed them, they have re
peatedly been declared unconstitutional by our highest State courts, be
cause, forsooth, they limited freedom of contract. And only within the
last three years has the United States Supreme Court found a way to
affirm the constitutionality of laws for women's protection, and the
main reason assigned for the decision was that the future well-being of
the race depends on the preservation of woman *s health.
' ' So careful of the type they seem
So careless of the single life."

368 THE BAPTIST WORLD ALLIANCE.
And yet it seems to me that the women workers themselves deserve
some consideration apart from the progeny they may bring forth. We
are getting a long way off from the spirit of the New Testament which
certainly emphasizes the value of the single life. And besides, preachers
know, even if statesmen do not, that you cannot find a person so solitary
that disaster to him will not bring sorrowful consequences to many
others. Lateral consequences deserve as much consideration as lineal
consequences. After the Washington Place fire in New York City in
which by the criminal greed of a firm of shirtwaist makers one hundred
and forty-three girls were roasted to death, when they gathered up the
debris afterwards they found fourteen engagement rings in the rubbish
on one floor. And in the trunk of one of the Jewish girls who was
burned to a crisp they found a letter to her father telling him that he
would find enclosed the money to pay for his passage to America. Out
of her scant earnings she had at last saved enough to bring her father
from Russia to this land of freedom and hope; she was to stop on her
way home that afternoon to buy the money order. She never bought it.
The letter was there in her trunk as the mute sign of her intentions,
but the money was burned with her, and the father sits desolate in his
humble home in faraway Russia. I tell you there are immediate effects
of industrial oppression that are even more serious than the effect on
posterity, and these too deserve the consideration of our courts.
We must not imagine that this problem presses upon us with new
force to-day because the woman worker is a new figure in the industrial
world. Women always have worked. There have been times when wo
men bore the whole industrial burden, the men doing the fighting only.
Of course, to-day, almost all women work. Carroll D. Wright some
where alludes to the economic value of the work done by wives in the
home, the unpaid labor of cooking, sewing, cleaning, caring for babies
and scheming to make ends meet. If these women in our homes who, as
we think, do not work should resolve to stop work it would be the most
disastrous strike in all history. It would mean the collapse of all in
dustry, and the end of civilization. But we are concerned of course only
with the women who work for wages. And it must be said that this is
no new thing. Before the advent of the factory system women worked
for wages as intensely and even more generally than to-day. In the
seventeenth and eighteenth centuries in this country the courts issued
orders to the towns to see that their women were kept employed. And
the Puritan preachers warned women from the pulpit of the dangers of
idle living. The women of the working class were denounced as eating
the bread of idleness if they were not self-supporting. But women
worked at home then, and they were able to adjust their spinning and
weaving to their home duties and their social life.
In the factories the conditions of work were once vastly different from
present conditions. In some respects they were better then, in other
respects we are better off now. The character of the operatives was once
better, in this country at any rate. Sixty or seventy-five years ago Lucy
Larcom and her coterie of literary friends worked in the mills of Lowell,
the city of spindles. They published a monthly magazine of their own
writings. School-teachers worked part of the year in the mills, and
when a girl worked in a Lowell mill she was required to sign a paper
promising to attend some place of worship regularly. The mill girls of
that district were so disposed to literature that an order had to be issued

Saturday, June 24.] RECORD OF PROCEEDINGS. 369
forbidding them to read during work hours. And they were so disposed
to piety that one overseer who confiscated the books he found in the mill
said he had a cargo of Bibles. Doubtless that mill was above the aver
age of those days, but you could not find anything approaching such a
condition in any mill to-day.
Certain sorts of work in which women once engaged, they are now
forbidden. Once they labored like slaves in the mines of England,
but not now. Once there was nowhere any limit to the number of
hours they might try to work. Now except in certain industries, the ten-
hour day prevails over most of Christendom, though a few of the Ameri
can States still lag behind in the ways of industrial barbarism. No
doubt higher wages are paid now than formerly, but the standard of liv
ing is so much higher to-day as to make this of small account.
I suppose we might say that we never had so large a leisure class
among women as to-day. We never had so large a class of women who
seem to have nothing in the world to do but to pet their poodle dogs,
and play bridge whist. And no doubt the presence among us of this
large leisure class of women has helped to blind our eyes to the hard
ships of their toiling sisters.
And yet in spite of the multitude of women who have abundant
leisure, there are more women at work for wages to-day than ever be
fore in the history of the world, and the number is steadily increasing.
The recent census shows that twenty-five per cent of the women of the
United States who are over ten years of age are earning wages. In the
United Kingdom the proportion is about the same. In Germany the
same proportion holds. In Hungary it rises to twenty-seven per cent.
In Belgium and Denmark it reaches twenty-eight per cent. In Italy it
is thirty-two per cent, in France thirty-three per cent, and in Austria
forty-four per cent. In the six larger of these countries we have an av
erage of nearly seven millions of women wage earners each, making an
aggregate army of forty millions of women working for wages in six
countries. These amazing numbers are themselves tremendously im
pressive. These women are found everywhere, in our kitchens as serving maids,
in our offices as stenographers and typewriters, in the cotton and
woolen mills of almost every country on earth, in the paper mills and
shoe factories of New England, in the cotton fields of the South, in the
hop fields of Oregon, in the canneries of California, in the glass works
of Pittsburg, in the garment factories of New York, in the cigar factories
of Philadelphia, behind the bar dealing out drinks and by the forge mak
ing chains in old England, in the fields as agricultural laborers in Russia,
on the roads in Germany, and in Munich, — why Munich was the first
University in Europe to admit women to its courses, — but there in
Munich you can see women cleaning the streets, — poor creatures, — you
will look at them several times before you feel sure they are women.
Indeed there is scarcely an industry in which women do not have some
share to-day. In great multitudes they tramp to their work in the morn
ing, labor at break-neck speed in overcrowded shops during the day,
tramp back to their poor homes in the evening, and then out on the
streets or to moving picture shows or in still greater numbers to the
dance halls for their recreation. Most of them are young. A large ma
jority of them are from fourteen to twenty-five years of age, and fully
24

370 THE BAPTIST WORLD ALLIANCE.
one-half are under twenty-one. A great army of youthfulness and
beauty endowed with all the graces that God has made native to woman
hood and by which He wishes the life of the world to be sweetened, and
yet almost the only thought many men have of them is how their young
lives may be turned into dollars.
But the exhausting character of the toil is not the greatest hardship
suffered by working women. That is the burden that rests upon them
because they are toilers. I have already said that there is an additional
burden that comes from their womanhood. Working at top speed they
can make little more than a living. And those who cannot maintain
that speed, and many of those who are paid stated salaries, receive some
thing less than a living. It is said that it is an iron law that wages seek
the lowest level of subsistence. But among women workers wages have
not reached the level of subsistence. Miss Elizabeth Butler, who con
ducted the Pittsburg survey, says that sixty per cent of the working-
women of Pittsburg are receiving wages that are below a proper subsis
tence level. Miss Mary MacArthur, Secretary of the British Woman's
Trade Union League, says that the average wage of women workers in
England is 7s. 6d. weekly. That low average is doubtless reached by
taking into account the periods of idleness as well as the busy periods.
But then the workers are obliged to live all the year even if there is not
work for them all the year. The average wage for women in America
is two hundred and seventy dollars per year. That itself in many places
would be much below a living wage, but that is the average, and is a
sure indication that for a very great number the income is lower still.
Now to be sure the majority of these workers live with their parents;
their wage swells the family income; the roof over their heads they do
not pay for, nor the full value of their food. But think of the plight of
the girl who is alone in the city working for an insufficient wage. One
such girl applying for a place in a Philadelphia store said to the mana
ger when he mentioned the wages she would receive, "But I cannot live
on such wages." He said, "We do not expect you to. None of these
girls do. You can easily get a friend to make up the rest for you."
One would think the suggestion would have scorched his lips as he
made it. The law of libel forbids my telling you the names of the
shops where this is done. But it is done in Philadelphia, in New York,
in Boston, in Pittsburg, in Chicago, in London, in Berlin, in every great
city in Christendom. It is so frequent a thing that it is a matter of
common knowledge among girls who work. And there are cases without
number where comely girls are promoted in position, or advanced in
wages, in acknowledgment of favors received by superintendents or
managers. It is difficult to speak of this, but it must be spoken of. It
is the most serious feature of our industrial life to-day. It makes the
problem of the working girl the most appalling with which we have to
do. That our poor women should be obliged to toil for their bread is
bad enough, but that their necessities should expose them to the bland
ishments of such monsters as these who would ruin their lives, pollute
their minds, and make sure the- loss of their souls, is deplorable indeed.
It is appalling not only because of the lowered moral tone of the victims
themselves but it is tainting our life at its source. For remember, re
member, a race cannot rise above the quality of its womanhood.
Knowing what some of us do concerning these matters, it is difficult
to speak with moderation. I stood a few weeks ago looking at that

Saturday, June 24.] RECORD OF PROCEEDINGS. 371
splendid statue of Phillips Brooks in front of Trinity church, Boston.
A friend who stood by my side said, "I do not like it. I do not under
stand it. There stands the great preacher. Just back of him stands
Jesus Christ putting a restraining hand on his shoulder." My friend
said, "I do not understand it." Well, let him contemplate this thing I
have tried to sketch to-night; let him contemplate the multitudes of
women and girls working to the last minute the law allows; working as
fast as though they were machines; working in bad conditions; living in
poor homes; paid many of them less than a living wage so that the way
to dishonor is made not only easy but almost a necessity if they are to
live; let him contemplate the many men who deliberately lure to their
ruin by a slightly increased wage the finest girls in their employ, and
then he will understand that statue. He will feel an indignation that is
well nigh uncontrollable. He will feel all his impulses driving him to
take vengeance, a just vengeance, into his own hands. He will under
stand that statue then, and he will feel the need of having Christ put a
restraining hand on his shoulder, and of hearing Him say anew, "Ven
geance is mine. I will repay."
These are the conditions that confront us. What shall the churches
do about it? I am not one of those who denounce the churches for
having done nothing. The church has done something. The church is
the best friend of the down-trodden there is in the world. If you look
through the great Directory of Charities of New York City, you will see
that practically all of them are administered by people who are in the
churches. But such work is altogether inadequate. It is not the saving
of wrecks we want so much as the prevention of wrecks.
Sometimes I think that the churches would do more, except that they
are bewildered as to what to do. I do not know that any one has a sure
and immediate cure for all our industrial ills. But there are some
things that all churches can do, simple things, but they will prove effi
cient. The church ought to speak with a note of authority to the employer.
It ought to be a conscience to the community and make oppression
odious. It ought to impart information concerning such evils. It ought
to warn unscrupulous employers that the curse of God is on them. Fair-
minded employers will not resent that. If others do, that ought to make
little difference to the faithful servant of God. Be sure of your facts
and then speak kindly but fearlessly. It might be well to have a monthly
lecture with such subjects for a theme. And if any employer pleads that
he is the vetim of a system and that though he would do better he can
not on account of his rivals, he ought to be told that by his own con
fession his duty is clear.
Abraham Lincoln said to some young men who were to enter upon
the profession of law, "Resolve to be honest at all events and if in
your own judgment you cannot be an honest lawyer, resolve to be hon
est without being a lawyer." The Christian pulpit surely can say no
less than that to those who sit in the pews, and it ought to have no hesi
tation in saying as much as that clearly. For this work our Baptist
churches are particularly well adapted, for our services of worship are
largely made up of instruction, and our preachers are really prophets.
The church should maintain an attitude of sympathy toward the op
pressed. I do not mean an attitude of pity. An aristocrat may feel pity
for a slave, and the slave's condition be in no degree ameliorated. I do

372 THE BAPTIST WORLD ALLIANCE.
not mean charity in the sense in which that word is used to-day. If
there is any conclusion that is definitely reached by philanthropic work
ers to-day it is that charity does not permanently better many of those
who are helped. And it is not charity that these workers wish. Indeed,
they resent any mention of it. I certainly do not mean the empty words
that pass with so many for sympathy.
I have heard of the president of a great corporation who gathered to
gether at a banquet the heads of his various departments to celebrate
the prosperity of the year just closed. At the end of the feast when
they were drinking champagne at four dollars a bottle and smoking
cigars at fifty cents apiece, he reminded his guests that many people
were not prosperous, and that he sympathized with them, and as a sign
of that sympathy he wished all who were present to join him in giving
three cheers for the poor. The sympathy extended to the down-trodden
by some churches is as empty as that. But that is not sympathy. Sym
pathy has nothing of condescension in it. It is a fellow feeling. The
church no doubt represents the Lord of all, but she must have one lordly
spirit. If she has, it is all over with her. This is the age of democracy,
and the church must stand with the people if they are to be won. And
here again the democratic spirit of the Baptist churches especially fits
them for this work. With the spirit of a lord the church can well
command the lordly. But with the spirit of a common man she must
sympathize with men who are oppressed. Jesus Christ never played the
aristocrat. He was the Son of the Most High. There was a mysterious
air about Him which everybody felt. But still He was unmistakably a
common man, so much a man that there have been some in every age
who have declared that He was no more than man, — a very great man,
the man of all men, worthy to be called the representative man, the Son
of Man, and yet only a man. So completely did Christ identify Himself
with men. He was so thoroughly one with them that when any one was
oppressed, he acted as though He Himself was outraged.
But we must do more than this. The church must be more than a
mere protest against wrong. It must seek to right the wrong. It must
do more than make a declaration of war; it must fight battles. Mere
talk never will bring in the kingdom. We must organize to bring about
the things we pray for. We are in business for Jesus Christ. We must
act as though we meant business.
Shall we do these things? Is the church too busy with other ideals to
concern itself with such needs as these ? Is it in too much of a hurry to
get up to Jerusalem for the temple service for it to stop and minister
to the poor creatures who have fallen among thieves and are left wound
ed and despoiled by life's wayside? If so it is all over with the church,
for the masterhas never reversed His condemnation of the neglectful
priest and Levite, which He so solemnly pronounced nineteen hundred
years ago.
The Chairman: The next speaker is one of our chief authorities one
of the foremost in the world on the subject of Sociology.
Professor Walter Rauschenbusch, of New York, delivered the fol
lowing address:

Saturday, June 24.] RECORD OF PROCEEDINGS. 373

THE CHURCH AND SOCIAL CRISES.
By WALTER RAUSCHENBUSCH, D. D.,
Of Rochester Theological Seminary.
There have been many social crises in the history of the nations, due
to various causes. Some were due to hostile invasions, as when those
German pirates, the Anglo-Saxons, drove the Christian Britains into
Wales, or when the white men created a social crisis for the Indians by
killing their buffaloes and plowing up their land. The Black Death
created a crisis in the labor market in the Middle Ages. If an earth
quake should burst the Isthmus of Panama and let the pent-up waters of
the Caribbean Sea into the Pacific Ocean, the Gulf Stream would cease
to flow over to England. Great Britain would get a climate like Labra
dor, and a vast social crisis would plunge British civilization into ex
tinction. It exists only because this continent runs a hot-water heating
system and pipes it across the Atlantic free of charge to make England
habitable, and when our British friends hospitably allow us to travel in
their lovely country, they are discharging a just debt.
But we are less in danger from such crises than any previous age.
Our social crises are due to internal maladjustment.
When political power and the sources of economic wealth are held by
a limited class, so that many toil, and a few govern and enjoy, we have
the conditions for a social crisis. It comes into action when some large
- and aspiring social class gains enough intelligence, cohesion, freedom of
action, and moral assurance, to tug and strain at the antiquated and
unjust social order, and demand relief and change.
So the business classes in the cities of France confronted the feudal
nobility and clergy with a demand for legal and political rights to cor
respond to their actual importance in the nation, and the world saw the
great social crisis called the French Revolution. So in England to-day
the mass of people demands a juster taxation of unearned wealth, and
confronts that magnificent anachronism, the House of Lords, which
swears by the shades of Pharaoh and the sacred Red Sea that it will
never let Israel go.
And so in all countries of the Western world, the great industrial
working class, swiftly growing in numbers, strong in education and in
telligence, with the breath of democracy and self-respect in its nostrils,
knit together by organization, is confronting its older brother, the busi
ness class, with a demand for a fairer share in the proceeds of the com
mon toil, in the management of the common affairs, and in the enjoy
ment of the light and vastness of modern knowledge and culture.
Our age has outgrown its older order. It is aching in its old organiza
tion and straining for a new. I once saw a seventeen-year old locust
come out of the dusty ground, climb up a tree, seize a twig, and pass
through its metamorphosis from a chrysalis to a mature locust in an hour.
It burst its old shell down the back, crept out of its outgrown case, a
moist and vulnerable thing, and spread its untried wings to the air to
dry- We are passing through a similar process. Several centuries ago
society began to pass from the patriarchal, feudal, despotic age into the
new age of political democracy and economic capitalism. It was a crisis
accomplished with untold suffering and injustice, but with the tread of

374 THE BAPTIST WORLD ALLIANCE.
destiny and with immense achievements of good. To-day we are once
more passing from capitalism to collectivism, from an economic order
based on special privilege and industrial autocracy, to one based on
equality of opportunity and industrial democracy. It will come with
travail and bloody sweat, but once more it is the tread of destiny and it
brings rich promise.
This is the present social crisis. How is the church concerned in it?
The church is always a chief sufferer in every social crisis. It is a
great social institution deeply rooted in the soil of the nation for cen
turies. When that soil is convulsed or washed away, the roots of the
church are torn loose or washed bare. When a nation is industrialized,
like ours to-day, the country people are sucked into the manufacturing
centres, and the country churches, which are the chief strength of the
church, are left high and dry. On the other hand the down-town
churches are submerged with a rubble of human beings with which they
find it hard to establish contact. In our old-fashioned villages there
used to be a large body of substantial families owning farms and stores.
To-day there are a few wealthy employers and a large class of factory
hands; and where are the village churches to gain their financial and
moral support ? Thus the churches suffer in the social crisis.
Moreover, when there is widespread social suffering and men realize
keenly the wrongs under which they labor, they instinctively turn to the
church for aid and redress. They feel that so powerful a body, created
for the very end of establishing justice, peace, and love, must be able to
heal the evils of society. When they find the church impotent and per
plexed, they accuse it. The times of social upheaval are always the
times when the church suffers severest blame.
The criticism of the church grows sharper when the church not only
stands impotent to help, unable to adjust itself promptly to the changing
needs of the people, but when great classes feel that the church is antag
onistic to their interest.
The spirit of Christianity is a tireless force of progress, but the
church is a very conservative institution. Every church is in close
spiritual contact with the ideas of the age in which it grew strong in
the nation, with the philosophy of life, the fundamental moral and legal,
views of that age. These are the climate to which it is adapted. These
ideas seem to that church identical with morality and the divine order of
society, and it protects and defends them. That is very welcome to the
social classes who are in possession, and they lean on the conservative
forces of the church. On the other hand the rising and aspiring
classes, who embody new and raw principles of morality, feel the au
thority of the church exerted against them and the cause which they feel
to be holy, and they bitterly resent what seems to them a spiritual per
version of the church.
So the Roman Catholic Church had developed in the patriarchal,
feudal, despotic age, and it fought the rise of democracy, individualism,
and industrialism with all its power. It is still an unreconstructed
rebel in the present age of democracy.
On the other hand, Protestantism grew up when the new industrial
and commercial class was gaining freedom and power. It gained its chief
supporters in that class, and became the spiritual expression of all that
was high and noble in that class, its cry for liberty, its energetic indi
vidualism. But the danger is now that it will in turn set itself against

Saturday, June 24.] RECORD OF PROCEEDINGS. 375
the collectivist conception of the new working class, and will use the
spiritual ideals of an era that is passing in order to beat down the still
nobler ideals of an age that is coming. As yet Protestantism has not
understood the ethical convictions that are fermenting in the hearts of
the working class and inspiring it with such heroic self-sacrifice and
ardor. So the church is deeply involved in the Social Crisis. It has a solemn
duty for which it is answerable to God and the nations. Each nation
has need of all its moral forces to pass through the s*ocial transition
safely. It is threatened by disruption and chaos on the one side, and by
coercion and strangulation of justice on the other. The development of
a new social order is inevitable, but it may come in good or evil ways,
by peace or blood, swiftly and simply, or by long-drawn struggles and
zigzag ways. Men of moral vigor and Christian wisdom may be leaders,
or men of untempered passions and with hate in their souls. If the
church by timidity and conservatism holds its own sons back from the
social movement, it delivers a great cause over to leaders of inferior.
qualities. If the church opposes a cause that is manifestly just, it cre
ates bitterness and anarchy, and hatred for religion.
There is no use denying that the church in the past has with pitiful
regularity opposed the cause of the people. We know that in Russia the
Holy Orthodox Church is the prop of the Autocracy and nobility, and
helps to beat down the rising of the people. In Italy the Roman Church
opposed the passionate longing of the Italian people for freedom and
unity, and to-day after forty years still stands sullenly aside while Italy
celebrates the jubilee of its unity. In France the church has so persis
tently opposed the popular aspirations for freedom and brotherhood,
that great portions of the people have come to hate the .very idea of God
and religion. The Protestant State churches of Germany opposed the
movement towards democracy, and even when they favored reforms,
they were at heart the defenders of the upper classes. The Church of
England in the main has been a Tory influence, and if it had not been
for the moral backing of the Non-conformist churches, England would
have been held back in her march toward democracy.
Throughout Western Christendom there has been a long struggle of the
people toward political liberty and social brotherhood. It was often
blind, sinful, brutal, as every great movement of humanity has always
been. Yet God was in it. But the churches that exist for the very pur
pose of establishing the reign of justice, peace, and brotherhood, have
with fatal persistence ranged themselves on the other side. This has
been the greatest scandal in Christendom. This is the great moral
stumbling-block beside which all intellectual difficulties of belief in
Christian doctrine are insignificant. It has produced more alienation
from religion than all other causes combined. When we in America are
faced by millions of immigrants who are indifferent or bitter against
the church, the sins of the European churches are being visited on us.
These churches failed the people in the hour of their need. The salt was
without saltness and the people are trampling it under foot.
We Baptists are called of God to reverse this attitude of the older
churches. We are the historical heirs of the medieval sects, which held
convictions of democracy and fraternity, and were persecuted for their
social principles as well as their religion. We are the heirs of the glori
ous Anabaptist movement of the Reformation, which embodied the re-

376 THE BAPTIST WORLD ALLIANCE.
ligious and social hopes of the common people, and was trodden down
in blood for that combination. We are directly descended from the
most radical party of the English Revolution. We have embodied the
principles of democracy in the congregational organization of our
churches. We have exalted individual liberty in making religion the
free act of the soul, and repudiating all coercion in religion. We have
always multiplied most among the common people, because we have a
natural affinity for their convictions and spirit.
Thus we are t"he predestined friends of the young democracy in all na
tions. Our Baptist churches should incarnate a type of religion that is
not the foe of liberty, but the inspiring soul of it, and thus fill the work
ing people with religious faith in their cause, and religious patience and
courage in their battles.
We in this country have watched with pride and joy the part which
our brothers in Great Britain have taken in the great political and social
movements there, and have cheered them on. On the continent of Eu
rope we know they are under greater restraints and less powerful in
numbers, but sometimes I fear that they are affected by the attitude of
State churches and lack the fire of democratic enthusiasm. They have
often spent their efforts in keeping their members immune from the con
victions and hopes of their working class brethren.
In this country our denomiantion has furnished some of the earliest
and bravest pioneers in the present social awakening of the churches.
We have individuals who incarnate the Baptist spirit, and whose teaching
influence is felt throughout the country. As a denomination we have
repeatedly taken action to express our sympathy with the cause of the
workers. But I tell you frankly that we have not equaled the Congrega
tionalists in the -boldness of our utterance. We have nothing even re
motely equaling the Presbyterian Department of Church and Labor in
influence an# efficiency. We allowed our old-time rivals, the Methodists,
to snatch the leadership by their remarkable action in the General Con
ference of 1908.
I covet for our great denomination a place second to none in this holy
cause of God and the people. There is more religion, more of the spirit
of Jesus and the prophets, in the little finger of that cause than in the
thigh-bone of most of the theological controversies of the past. To side
with that cause in the spirit of religious faith opens vast opportunities
of moral and spiritual service to our peoples, and also offers the chance
for a great spiritual enlargement and quickening for our own religious
life. Delegate : My name is Eaton, from New York State ; may I say a sen
tence or two? My brothers and sisters, I am an American citizen and
have been a citizen of the State of New York for almost twenty-five
years. I raise my hand to heaven and swear by Him who sitteth on the
throne that the industrial and commercial system of our time has not
breathed a single breath of freedom. Will you help me obtain my free
dom? Session adjourned after singing the Doxology and the pronouncing of
the benediction by Dr. Clifford.

REV. P. T. THOMSON.

REV. E. Y. MULLINS.

Sunday, June 25.] RECORD OF PROCEEDINGS. 377

THIRTEENTH SESSION

Sunday Morning, June 25, 1911.
Session opened at 11 A. M., the devotional services being conducted
by Dr. John Haslam, of England, and Rev. S. J. Porter, of Texas.
Doxology and invocation.
Hymn, ' ' Oh, Worship the King. ' '
Scripture reading, Acts 2 : 22-47.
Prayer.Hymn, "Love Divine all Love Excelling."
President E. Y. Mullins, of Southern Baptist Theological Seminary,
delivered a sermon on :
THE LORDSHIP OF JESUS.
By President E. Y. MULLINS.
I wish to call your attention to the text contained in the second chap
ter of the Book of Acts, thirty-sixth verse : ' ' Therefore, let all the house
of Israel know assuredly that God hath made this same Jesus whom we
have crucified both Lord and Christ." The experiences of the disciples
after the resurrection of Jesus wrought in them a remarkable transfor
mation. Of course this is a familiar truth, and yet it is one to which I
wish at the outset to call attention. Evidently a new energy is now at
work in human history, an energy capable of grasping the individual life
and utterly transforming, or as Paul expresses it, transfiguring that life,
an energy capable of integrating the individual into society, capable of
pervading with this conquering power all parts of this soeial organism,
an energy which is destined to grapple with all forms of earthly sover
eignties, and slowly conquer its way into and over them.
There are two movements parallel to each other which we observe in
this New Testament history as the embodiment of this new energy. One
is the increasing and more clearly defined recognition of the Lordship of
Jesus by his disciples, evidenced to us by the new names which they now
give to him as well as by the new life which he hath created in them, the
names constituting the mark, the index, so to speak, of their effort to
construe the meaning of the life which is now at work in them, and to
set forth their conception of their relation to Him who has thus become
Lord in a new sense. And the other movement parallel to this is the
conquering might of Jesus as that is manifested in the church, in the
lives of individual believers as they come in contact with their environ
ment in that early age. This is the characteristic fact of early Christi
anity, the Lordship of Jesus and the conquering might of the church.
Notice some of the ways in which they indicated this Lordship of
Jesus in their own thinking, in their own experience. They had called

378 THE BAPTIST WORJuD ALLIANCE.
Jesus by the name of Master, by the name of Messiah, and in a sense
Lord during the early ministry, but now they pass from the conventional
conception of the Messiah into something higher and finer, and every
event that takes place seems to furnish occasion for them to designate
Jesus in a new way, and in every turn of their spiritual experience they
seem to see his colossal character from some new angle and point of
view. When the wondrous and miraculous gifts of Pentecost are showered
upon the church like a shower of diamonds, it is explained as the gift
of him who has been exalted to the right hand of God. And when under
the preaching of Pentecost hundreds and thousands are led to confess
him, it is because God hath exalted him to be the Prince and Saviour
and to give repentance and remission of sins unto Israel. And when men
look upon the church, that wonderful organism of the Spirit which now
roots itself in the world and begins to conquer its way, and asks whence
it came and how it arose, the answer is that he ascended on high and
led captivity captive and gave gifts unto men. To some he gave apostles,
and to some prophets, and some teachers, and some pastors, and on and
on, through all the ramifications and organizations of the church and its
work. They trace it all to him.
And when another one of these men under the experience of this res
urrection power, of this transforming energy, is trying to describe who
and what Jesus is in relation to earthly rulers, he says, "He is King of
kings and Lord of lords," and when he is describing his relation to hu
man history he says of him, "He is the Alpha and the Omega, the be
ginning and the end." And another in endeavoring to describe the rela
tion of Jesus to creation says of him, He is the medium through which
the creative act of God passed when he made all things, for through
him were all things made. And when he attempts to express the con
tent of the nature of Jesus he compares him, so to speak, to a golden
vessel which contains divinity itself, for he says, "In him dwelt all the
fulness of the God-head bodily." And in trying to express the feelings
of the moral beauty and the divine glory of Christ's nature, another
one says, "He is the effulgence of the Father's glory and the image of
his substance." And so they strain language and they tax the imagina
tion to describe him whom they now receive and bow to as Lord as they
never had done it before. I say this is one of the movements which we
see in this early New Testament Christianity.
Now there is one that moves parallel with it, namely, the conquering
power in his people and in his church, that is the correlative that answers
to their recognition of his Lordship and that is seen in many ways which
I cannot dwell upon. A recent writer has said these early disciples sim
ply recognized that a new energy was working in them; they did not
know the purpose of that energy. But I think they did ; they knew in a
measure at least God 's purpose. Certainly they knew the energy was
there; here is an energy that does wonders, with them; it conquers the
Jerusalem that crucified Christ, it lays hold upon a man of such capa-

Sunday, June 25.] RECORD OF PROCEEDINGS. 379
cious intellect that he is adequate to the deliverance to the world of a
universal gospel which will strike at the very root of Judaism. It is an
energy capable of working around the Mediterranean and conquering its
way through every community which it shall encounter, an energy
which does not rest until it plants its feet in the Imperial City of Rome,
and stands there in the person of the conquering apostle to the Gentiles,
and looks out upon the world, and potentially the world is conquered
when Paul reaches Rome. I think his imagination was appealed to by
the fact that Rome was the centre of the world, and he never would have
been ready to be offered up if somehow his brave heart could not have
felt that there in the city of Rome the gospel was to take a new start
and conquer the world. So much for the parallel movements.
Now, I maintain this morning that the Lordship of Jesus and the con
quering might of his people this combination is the characteristic teaching
of the New Testament life, the New Testament record of the life of the
disciples. I wish to show in what I shall have to say further, how this
Lordship became a fact and how this conquering might of Jesus in and
through his disciples became the great force in history which it did be
come; for be it understood that henceforth history has a clue to it
which men can trace. Hitherto history had been confusion and chaos
largely, but from that day on it begins to be a story with an aim and an
end. If you liken history to a game of chess, for the first time now men
begin to see the placing of the men and how the game is going. Or if
you liken history to the unfolding of an organism, for the first time men
can discern the bony frame-work of the organism as it unfolds toward
maturity. Or if you liken history to the formation of a solar sytsem,
for the first time men can see the great central mass which is flinging
off smaller masses that are to be congealed and cooled into satellites and
a new system is to arise. Jesus Christ and his Cross henceforth become
the clue to history; and when Constantine had a vision of the fiery cross
a new epoch begins in human history; and from that day to this any stu
dent with his eyes open can put his finger on the stages of development
which have taken place during the coming of the Kingdom of God.
And to-day, as never before, our eyes of faith can discern the outlines of
the City of God coming down out of heaven to earth. And the powers
of the saints of God have to-day the pulsation of an assurance, and a
conviction, and a certainty of the outcome of the spiritual process that is
going on in the world, that men have never had before.
This Alliance is one of the tokens of it. We have had and felt even
so the pulsations of that mighty life and power. I would note them by
way of expounding this conception of the Lordship of Christ:
First of all, the ground of his Lordship; what does it rest upon?
The simple answer to it is that he is Lord by divine appointment. "Be
it known unto the House of Israel that God hath made this same Jesus
whom ye crucified both Lord and Christ." Now, God's appointments are
never arbitrary. If God appointed Jesus Lord it is because it was fitting
that he should be Lord. If God appointed Jesus Lord is was because he

380 THE BAPTIST WORLD ALLIANCE.
possesses the lordly nature. If God appointed him to be Lord and he ex
ercises the functions and powers of Lord in human experience, it is be
cause in the ultimate and essential of his nature he is Lord. You cannot
get the effect without the cause as some moderns would do. We cannot
say, we do not know, what Jesus was in himself though we do know he
works a divine work in human life. He does give repentance, he does give
remission, he does give regeneration, he is Lord in the lives of men, but
we do not know what he is in himself. I submit to-day that if Jesus does
a lordly work it is because he is Lord. If you claim the effect you must
assign the cause that produces it.
Alice in Wonderland, you remember, saw a cat with a grin on its face,
and the cat faded slowly away until there was nothing left but the grin,
but you know that was in Wonderland, that was not in real life. You
may have seen a face without a grin, but you never saw a grin without
a face, save in imagination. You cannot have a Christ, you cannot have
a Christian, you cannot have an effect produced in human character
unless in the background there is an energy and a nature that answers
to the effect that is produced there. A divine function calls for a divine
power. A judgment of value calls for a judgment of reality. If Jesus
is not God, if he is not divine, when, and where, and how did he wrest
from the hands of God a divine function and take the reins of human
history in his hand?
Now, of course, we all understand that no philosophic formulation of
the conception of Christ's person can ever be final. We all know that
the Nicene fathers did not exhaust all reality in their effort to define
the person of Christ, and of course we as Baptists above all people are
not bound to any effort philosophical to formulate as an exhaustive
statement who and what Christ was in the metaphysical sense. We are
content to take the Scriptures, the clear and conclusive and, for us, final
deliverance of the Scriptures; and I say to-day that the Scriptures show
that Jesus is exalted as Lord because the Scriptures recognize in him
essentially the divine.
Growing out of this nature of Christ, growing out of this divine func
tion which he exercises in human society, there are several manifesta
tions of it, and I want to name them, based upon his fitness to be Lord :
One is his successful affirmation of spiritual values and realities against
a materialistic age, his and our successful affirmation of spiritual values
over against an age that seeks to quench them and to cancel them and to
undermine them. The modern man on one side of his experience has
been greatly cowed and humiliated by the bigness of the world.
The psalmist felt the same thing when he wrote these words, — "When
I consider the heavens, the work of thy fingers, the moon and the stars
which thou hast made-, what is man that thou art mindful of him, and the
son of man that thou considerest him?" But modern science has car
ried the universe of the psalmist out into depths and up into heights;
oh, the psalmist had no conception of the modern universe, and all the
tendencies have been to dwarf man and to magnify nature and to meas-

Sunday. June 25.] RECORD OF PROCEEDINGS. 381
ure things by external glory and splendor. And we must admit, and I
admit to-day, that if we are to measure the human value and the personal
value by the external splendor, then Orion eclipses William Shakespeare,
and the Pleiades are far more splendid than the church itself in that
sense, and the Milky Way makes all human history look like a pathway
of ants through a jungle. Yes, if you judge human history by external
splendor then it is true indeed that man is dwarfed and the universe is
mighty. I think sometimes we fail to realize the tendencies in our day, and
consequently to appreciate on the other hand the causes that prevent
them from working themselves out. Think of it. Man's native carnal
unbelief makes it hard for him to grasp the truth of immortality and
the truth of God. Man's selfish and sinful nature and especially in a
scientific age his limitation to sense perception as the criterion of truth
and value, make it difficult for him to grasp these things, and in an age
where as never before men have recognized the problem of suffering, the
problem of eternal values becomes a sore and difficult problem. And
then the vastness of physical nature, as I have said, dwarfs man. Then
even on the principles of a scientific criterion of truth and knowledge,
which is simply the law of causation, the quantitative equivalent of cause
and effect, one thing transformed into another thing, the electric light
that transforms current, and the current that transforms heat, and the
heat that transforms carbon of the coal, and the coal that transforms
vegetation of early days, and the early vegetation that transformed sun
light, and the sunlight that transformed energy of some material that
fed the sun, I know not what, — you can trace it back and back in an in
finite retreat and you never reach anything but a physical causation.
And science has set that up as the final test of truth.
What we know is what we can explain as transformed energy. Where
shall personality and where shall immortality and where shall God find
place in such a scheme of things as that? There is no place. And yet,
my friends, in this age where science has set up such a criterion of truth
and when the universe impends like a mighty mechanism and would fall
upon and smite us, somehow man is not cowed by that, somehow he re
fuses to be blinded by the glare and the dazzle of all the Orions, and all
the Milky Ways, and all the boundless regions of space. He insists,
somehow or other, in seeing behind these splendid physical realities
another reality more splendid and glorious than any of them. Why?
There is but one answer to it; it is because Jesus Christ has demon
strated to mankind the reality of the spiritual universe. It is because he
has taken personality and interpreted it to us. It is because he has set
man up as the one great value in this world in God's sight, and through
religious experience has made God real for man. It is because Jesus
said  "Are ye not of much more value than many sheep?" that that
is true. It is because he said, "What shall it profit a man if he gain the
whole world and lose his own soul?" that that is true. It is because
Jesus said A lost soul is like a lost coin that rolls away and that is

382 THE BAPTIST WORLD ALLIANCE.
searched for by the woman until she find it, that God feels himself im
poverished until the lost man is found, that God feels himself enriched
when a lost soul is brought back to him. It is because in connection with
these truths Jesus has made the universe of the spirit a fact in human
experience that we are not cowed by the cosmos. It is because of the
inner experience of God that Jesus has given to us through faith in him
as the Lord and Redeemer, that men are not daunted by the conclu
sions of the modern scientific thinker. It is because you and I who have
personal relations of will and emotion, as well as of intellect, to God that
we know there is a reality behind the physical, greater than the phys
ical ; and the man who asserts that we have not, well he is just the John
Jasper of to-day.
John Jasper said the sun moves around tbe earth because when I
look at the East in the morning it is there and when I look at the West
at night it is there; I know the sun moves around the earth. Now, Jas
per did not know of some other movements that he did not take in in his
limited- area and range of experience. Behind what he saw were grebx
movements which he did not grasp. The physical scientist who denies
the actuality of the spiritual is the John Jasper of modern thought be
cause he looks at the phenomenal and not at the real.
Philosophy has not been able to dislodge man from his conviction, or
the conviction from man, that the soul is immortal and religion is real.
Pantheism quenches personality in its doctrine of substance; idealism
engulfs personality in the absolute; and materialism makes of person
ality just a bubble on the lake, just a glistening shining thing that is but
a manifestation of matter, an iridescent emptiness that gleams a moment
and then collapses back into the physical universe whence it came. All
philosophies select some bit of the seen and the felt, and generalize it
into a system, deducing all the universe from the one thing which it
considers. It is just as if a man were to take a fish out of the ocean and
take one scale from the back of the fish, and from that scale as the foun
dation deduce all the contents of the ocean. Monism takes the idea of
unity, materialism takes the idea of matter, idealism takes the concep
tion of thought, the scale from one little fish from the great ocean of
reality. And they are at war with one another, the philosophers are at
war with one another.
What does Jesus do? Jesus comes to men and says, There is a better
way of knowing than picking up a scale from a fish 'of the great ocean ;
the better way is to plunge into the great ocean, the better way is to sub
mit to the clasping power of its waves, the better way is to go to God,
to know him through the will and the heart as well as through the intel
lect. The way to God is practically to know him, the way to know him
is to know him by submission to him, the way to know him is to know
him through blessed experience of his grace, and power, and life in the
heart. Jesus enables us to triumph over material considerations because
in this spiritual experience he has given to our hearts he has made for
religion an empirical basis just as science has. He has given for religion

Sunday, June 25.] RECORD OF PROCEEDINGS. 383
a basis for fact and of the actual which stands over against the fact and
the actual of the physical in sovereign independence, in sovereign triumph.
I say Jesus guides human thought and is Lord because he does it. He
is Lord of the moral progress of the race. The modern superficial thinker
says the ethics of Jesus are outgrown. I read the other day that a man
said the ethics of Jesus had nothing to say to the man in New York City ;
there are relationships and problems which the ethics of Jesus never
touch. That is very superficial. My friends, there is only one way to
transcend the ethics of Jesus, and that is to repudiate all ethics, and
Nietszche is logical and sees that and proceeds to do it. He says ethics is
the greatest calamity the world has ever had inflicted upon it. Super
man is the ideal and so Nietszche proceeds to carry out the evolutionary
hypothesis of the survival of the fittest in such a way that patience and
altruism and the helping of the neighbor in distress and missions are
utterly absurd and keep the race back. And that is the only way the
ethics of Jesus can ever be transcended — by repudiating them. Because
as soon as man begins to follow out the traces of any ethical theory and
get on the track of truth, by and by they show the shadowy form of Jesus
just ahead, and the nearer they eome to him the more clearly they recog
nize him. Professor Ely in his Political Economy says modern political
economy is nothing in the world but the application in the best sense of
the word of the Parable of the Talents. And so we might go on. The
ethics of Jesus, of course, do not contain the last decision of the Su
preme Court, or the last ruling of the Interstate Commerce Commission,
or the last Act of Congress — God forbid. The teaching of Jesus does not
contain the details of our on-going civilization. If they did they would
have been antiquated long ago. They are dateless, timeless, eternal prin
ciples; every one of them is a focalized infinity of truth, as some one
has said. Every ethical teaching of Jesus is as old as God and human
and divine relationships, and is as true and lasting as God's eternal
throne. Sunlight is as ancient as the cosmos and as modern as the leaves on
the trees and the flowers in your garden. If you break a ray of sunlight
into a thousand pieces you would not find under the finest microscope
a heliotrope or a pansy or the smallest daisy, would you? Not one.
But let the sunbeam play on the planted seed; let its energy warm that
seed into life, and you get them all, and ten thousand other kinds. That
is the ethics of Jesus ; the ethics of Jesus is the sunlight that plays on the
human heart, and woos it, and wins it, and charms it up out of itself
into a beauty and splendor it could not have known before. Away with
the idea that the ethics of Jesus are antiquated. Brethren, the ethics
of Jesus is law in the ethical realm because men cannot get away from
him. He is the ethical horizon of mankind, and did you ever know
anyone to overtake the horizon? That is just what he is. Nobody has
ever yet overtaken the horizon and in trying to transcend Jesus men
are trying to overtake the horizon. They cannot do it and they never
will do it.

384 THE BAPTIST WORLD ALLIANCE.
He is Lord of the race intellectually. I have already spoken of that
in another connection, and I will pass it over, though much might be
said. I will show how his conception of God combines all the great
conceptions of philosophy, how the oneness of monism comes back in
the one divine plan, and how idealism comes back in the working out
of a well-conceived and consistent plan. But I cannot dwell on all those
things ; I have already hinted at it and I pass that to say that Jesus is
Lord of the religious advance of the race.
Will you notice what it says here, — "Be it known unto all the
house of Israel that God hath made this same Jesus whom ye cruci
fied," — mark it, not this Jesus who became incarnate, though that was
true, or this Jesus who delivered the Sermon on the Mount, though that
was true, or this Jesus who wrought the miracles, though that was true,
or this Jesus who rose from the dead, though that was true — no, but ' ' God
hath made this same Jesus whom ye crucified both Lord and Christ."
The Lordship of Jesus is a moral Lordship. It was the transaction on
Calvary that made him Lord in human history, and there was no doubt
a necessity for that transaction though we cannot fully explain it.
There was a necessity for that transaction which goes to the heart, to
the bottom, to the outmost rim of things. I tell you, friends, there was
more in the death of Jesus than a dramatic spectacle to break the hu
man heart. No father who loves his children would go to the fire and
say, Come, children, I am going to prove my love for you, see what I
am willing to suffer for you; I am going to burn nry hand off to prove
that I love you. You would say that that father was fanatic, a fool,
now wouldn't you? Did Jesus thrust himself into the fire thus? But
if a child of that loving father were to fall into the fire and the father's
breaking heart should see it, it would be the most fatherly thing if he
should rush to the flames and thrust his hand in and rescue the child.
I say that in the atonement of Christ there was a necessity that
reaches to the bottom and to the top and to the outmost rim of things.
What it is, we cannot fully understand but we know it is there, that
somehow he bore our sins in his own body on the tree. He transacted
with God as well as with man and through his death he brings us to
God, and he comes into the human heart and makes rational forgiveness ;
shows us how an offended God can be reconciled to sinful man, — how
God can be just, as Paul puts it, and the justifler of him that believeth
in Jesus. It is because he thus comes into man's nature and knows its
moral structure, knows the mechanism of it just as he evidently knew
the mechanism of the spiritual universe, and brings the two together;
it is this that gives him authority over the human heart in very large
measure. It is because Jesus Christ is thus intellectual, and moral,
and spiritual Lord of the race that we progress in our Western civili
zation. In Western civilization we have a curious condition contrasted with
the East. I have sometimes felt that man as distinguished from the
lower animals has but one mark which sets him apart. Men have

Sunday, June 25.] RECORD OF PROCEEDINGS. 385
sometimes said that man is distinguished from the lower animals be
cause he laughs, but they say a horse will laugh sometimes, and I have
heard people say that they have heard a cow laugh. I do not know.
Others have said man is distinguished from the lower animals because
he reasons, but I have seen dogs that seemed almost to reason; whether
it was reason pure and simple I do not know. Others have said that
man is distinguished from the lower animals because he has speech, but
somebody went into the jungles of Africa and tried to show us that
the monkeys have a language and animals certainly have means of com
munication one with another. Well, what is it that distinguishes man
from the race of animal nature? I think one thing is conscious growth.
An eagle has a keen sense of vision, but I have never heard of one making
a microscope or a telescope to supplement his natural vision. A deer
has a keen s,ense of hearing but I never heard of a deer constructing a
telephone to supplement his natural powers. Man does, especially
Western man.
And yet, my friends, if you look into the East, take the civilization
of India and the civilization of China, you don't find the principle of
progress in active exercise. You have arrested development. All the
civilizations of the East practically have the feet bound as the Chinese
girls. They have sat down on a little eminence above the common level
and their hands are folded. What are they waiting for? They are
waiting for some potency, some energy, that can enter their life and
start the hidden springs of motion, or rather put into it what is not
there. In Western civilization that is what has taken place. It took
place there in that New Testament time that I told about in the begin
ning, and Western man has an eternal discontent. I sometimes thin*
the best symbol of him is a mallet and chisel and a piece of marble. He
cuts into it until he has carved his ideal as he sees it; he stands away
and says, "Oh, beautiful, beautiful, perfect." And so it is for a few
moments, or a few weeks, or months, or years, and then he comes back
and takes that and puts it on one side, puts it in a niche and says, "Let
us try again, ' ' and he takes the mallet and chisel and marble and carves
another more beautiful, and he looks at that a little while and then puts
it away and then carves another, then another and another. He carves
and carves and carves, and whenever he has carved a new masterpiece,
by and by he detects in it a flaw and then he goes to work and makes
another. So that the masterpieces of man are just the steps in the long,
long stairs of his progress toward the eternal. It is because something
has planted in his nature a vision of the eternal. Who has done it and
what? It is what I have told you before, Jesus Christ is the final goal of
human endeavor; it is because he has started the spirals that are in us
to unwind themselves and that never will be unwound fully until we
attain unto the divine. That explains the progress of Western civili
zation. You know we despise what we master. It is said of Edison
25

386 THE BAPTIST WORLD ALLIANCE.
that he worked for months and years on the electric light, fascinated
by the problem, until he solved the problem, and then there came a re
vulsion against the electric light and he would walk all around the
square to avoid passing one. We despise in a certain sense what we
have mastered. Beloved, the reason we do not despise Jesus is because
we have not mastered him; the reason we never will despise him is be
cause we never will master him. We have had two thousand years of
thought and experience and life and we have not yet come to the point
where we have begun to see his marvelous stature that lifts itself up to
the very divine light itself and disappears from view as we gaze. He
furnishes a sphere where all our powers will have an eternal task to
master him. We cannot conquer Christ with our thought. We cannot
exhaust him in all our experience, and hence he is Lord for us. And
when philosophy and science that reject Christ transcend him, it will
be time enough to say that Christ is antiquated.
But I affirm to-day that man needs a master as truly as he needs
freedom. Baptists of all people of the world stand for freedom, just as
fundamental a need of man as the need for a master. In your mo
ments of temptation what do you want? Oh, you want a hand stronger
than yours, and a voice with more authority in it than yours to tame the
lions and tigers of passion in your breast. When you stand in the
presence of temptation and your soul is wrung by it, what do you want ?
You want an energy that can come into your heart and give it power to
overcome the temptation. All great spirits have felt it. Plato felt it;
when he had worked his way out to the bounds of speculation what did
he say? "We cannot know, we cannot know; we must wait till some
god or some god-inspired man shall come and lift the veil from our
eyes." Job had the experience; he went to the right and to the left
and forward and backward searching for God in the midst of his suf
ferings, and what did he say? "Oh," said he, "for a daysman, some
one to lay one hand on God and one on me, some one to speak to God
for me and speak to me for God." All suffering is messianic in its out
come. All pathways of sorrow lead to the end of a road which has no
being to fulfil it save Jesus. Huxley, the typical modern scientific man,
recognized it, for did he not say, "If there was some power that could
come into my nature every morning and wind it up like a clock and make
me think right thoughts and do right deeds all day I would close with
it in a moment."
My friends, all deep natures have that consciousness of the demand
and need for lordship, all of them. Luther had the same experience.
We see him in Wartburg Castle looking out the window at night on the
long trailing clouds as they sail past, and there he gets a lesson of hu
mility as he bows in the presence of the power that made the universe
of grace for man. At nightfall he sees the little bird on the branch of
a tree outlined against the sky and he prostrates his soul before the infi
nite. He bows at the bedside of his little daughter Margaret; he had
prayed so deeply that Margaret might be spared. Many of 'you have

Sunday, June 25.] RECORD OF PROCEEDINGS. 387
had that experience and oh, how the heart yearns. And when the doc
tor said little Margaret could not get well, the great apostle and cham
pion of justification, sat by the bedside of little Margaret and rocked
like an earthquake with passion and sorrow because little Margaret
meant so much to his life. And as her little spirit went out to the
other world he imagined her little feet entering the dark stream of
death and oh, he did long so deeply to accompany her, but he could not.
She must needs go alone, — little Margaret, his little daughter. And then
came to him the wonderful, wonderful consolation that there is one who
has gone through that shadowland and who accompanies little Mar
garet. This little child was so still and so calm, decked for the grave,
and encountered death without a qualm. Are you as brave?
"So small and armed with naught besides her mother's kiss,
She stepped alone unterrified into the abyss."
Oh, you exclaim that she did not know — this babe of four — just what
it signified to go. Do you know more? Did Plato know more? Did
Luther know more? My friends, there is just one voice that has au
thority in that hour. It is the voice of him who called Lazarus from
the dead and whose hands lifted the gates of death from their hinges
and led captivity captive.
I must now, before closing, mention the method of Christ's authority,
and the first thing I would say about his method is that his revelations
are meant to be our discoveries. Christ does not come into the human
heart with blare of trumpet; he does not eome with strident voice of
tyrant, he does not come with earthquake shocks. How does he come ?
He dawns upon men. He lived before men so that men would discover
his Lordship. What was it he said to the disciples? "Who do men
say that I am?" And what did Peter say? "Thou art the Christ, the
Son of the living God." He just lived before them. And what did he
say to Peter? "Tell it not, that you have discovered who I am. Let
men discover who I am." Do you know, friends, there is a principle
'there we often forget. We talk about the authority of Jesus. It is not
the authority that comes with a strident, tyrannical imperative, that
says to men, "Bow." It is the authority of the eternal appealing to
man's heart and saying, "Come unto me."
Men wonder often why so little is said in the New Testament Gospels
about the atonement, and sometimes it is asserted that we have nothing
there in the New Testament, except what Paul says, about the atone
ment. Well, Paul does say more about it than the Gospels do, but do
you know, I think there was a divine reserve in what Jesus said about
the atonement that explains it. If you are going to do a great favor to
your friends you do not prate to them about it every time you meet
,them; you do not say much to them about it; you go on and do it and
let them discover it. When Prince Henry of Germany came to America,
New York give him a banquet and the next morning a newspaper boast-

388 THE BAPTIST WORLD ALLIANCE.
ed that the banquet cost one hundred thousand dollars. A quiet old lady
who read the statement said, ' ' It would be more fitting for Prince Henry
to talk about the price of that banquet." I think the old lady was
right. Jesus did not dwell upon the price he was going to pay to re
deem us; he went on and paid it, and he meant for us to respond to it,
and the Epistles are just the effort of redeemed men to tell what they
saw in it. They do not understand it absolutely, there is no human
brain that can take it in absolutely, but that principle of divine reserve
comes in there, and that is why men were left to discover it and dis
cern it.
Again, the authority, the Lordship of Jesus, expresses itself by mak
ing us free. There is the paradox; the Lordship of Christ expresses
itself by making us free. Now what do I mean? I mean just the con
tinuance of what I have said. What a winged word was that of Refor
mation times, — "The right of private judgment." Oh, when that word
rang out through Europe all the thrones and sovereignties of the earth
began to tremble. No wonder the Elector of Saxony had that dream.
He said to Luther, "I had a dream about you; I dreamt you were writ
ing, and your pen grew until it reached across the table and then across
the room and then across the mountains and into Italy and the point
of it touched the tiara on the brow of the man sitting yonder in Rome. ' '
That is what took place. The right of private judgment did that, and
Jesus gives to men that right of private judgment. Men went up and
down the earth with the right of private judgment and stood before
thrones and kings and exercised the right of private judgment. Of
kings and thrones what did they say? Many of them they condemned.
By and by in the exercise of private judgment, in their iconoclasm they
come back to Jesus and exercise it on him. The right of private judg
ment, that is what he wants. They listened to his teachings and what
did they say in the right of private judgment? "Never man spake like
this man." They looked upon his moral beauty, and what did they say?
"He is the chief among ten thousand; the one altogether lovely." They
followed his figure up into the divine and what did they say? "He was,
the effulgence of the Father's glory." That was what the right of pri
vate judgment did with Jesus.
Then what did they do? They gathered together the broken frag
ments of all the sovereignties of earth that they had shattered in their
iconoclasm, they put them back again with added materials and they
built them into a throne so high and so magnificent that the world had
never seen its like; and they took the shattered bits of the crowns they
had crushed and broken, and fused them together again in the furnace
of their love into another crown set with jewels; and then they took
Jesus whom they had thus eome to know in the exercise of private
judgment, and seated him on that throne, and- with their thanksgiving
and their adoration, and their love, and their praise, they crowned him
King of kings and Lord of lords. That is what the right of private

Sunday, June 25.] RECORD OF PROCEEDINGS. 389
judgment does with Jesus Christ and that is what Jesus wants that it
shall do.
What a strange slavery it is that Christ inflicts! He puts his chain
on Edward Caswall, and Edward Caswall went up and down the
earth clanking his chain, and what did he say as he clanked his chain?
Jesus, the very thought of thee
With sweetness fills my breast
But sweeter far thy face to see,
And in thy presence rest.
Nor voice can sing, nor heart can frame,
Nor can the memory find
A sweeter sound than thy blest name,
0 Saviour of mankind.
He put his shackle on Samuel Stennett, and Stennett went up and down
the earth with it and what did he say?
Majestic sweetness sits enthroned
Upon the Saviour's brow
His head with radiant glories crowned,
His lips with grace o'erflow.
No mortal can with him compare
Among the sons of men;
Fairer is he than all the fair
That fill the heavenly train.
He put his shackle on Richard Watson Gilder and what did he say?
"If Jesus is a man and only a man, of all mankind, I say I will fol
low him alway ; if Jesus is a God and the only God, I swear I will follow
him through heaven and hell, through earth, through sea, through air."
By-and-by you and I will shout together, the slaves of Christ with his
shackles on us, and we will sing, "Oh, what a strange slavery it is."
We will sing together, the slaves of Christ,
"All hail the power of Jesus' name,
Let angels prostrate fall;
Bring forth the royal diadem
And crown him Lord of all.
"Ye chosen seed of Israel's race,
Ye ransomed from the fall,
Hail him who saves you by his grace
And crown him Lord of all."
That is the sort of slavery Christ inflicts on men. He makes them free
by his Lordship.
The last thing I am going to say is this : the first paradox of Christ 's
Lordship I gave as this, — his revelations are meant to become our dis-

390 THE BAPTIST WORLD ALLIANCE.
coveries; the second was, he makes himself Lord by making us free;
and the third is this, Christ's Lordship finds the culmination of its ex
pression in the life of the individual and in the life of his church by the
communication to the individual and the church of his Lordship. He
transfers his Lordship to his people, and he means that his people shall
receive the power of his Lordship for their work on earth. There is the
marvel of Christ's Lordship, that he incorporates himself and incarnates
himself in his people. What we need then is this transferred Lordship,
this communicated sovereignty of Jesus.
"If ye abide in me and my words abide in you, ask what ye will and
it shall be. Abide in me, ask what ye will and it shall be done, — none
unto you." Privilege stated in terms of sovereignty. What you will, —
a sovereignty interpreted in terms of prayer. Ask what you will —
prayer explained as fellowship. Abide in me and ask what ye will.
That is Christ's program for his people. Brethren, what we need is the
imperative mood. The trouble with us has been we have been content
with the trivial. What have we got to do in the incorporation of this
power and Lordship of Jesus? Well, I think it would be an infinite
calamity if this great Baptist denomination should be got onto the side
track of discussion of its polity, among themselves so that we should
forget the main task. Christ is Lord of the polity, and Lord of the
church, and Lord of the conscience, and Lord of the heart, and Lord of
the emotions, and Lord of marriage, and Lord of the home, and Lord of
education, and Lord of business, and Lord of the whole social organism,
and what we are called to do to-day is to carry out Christ's Lordship in
every direction.
We need it in our great missionary task. Christ's Lordship is not
manifest toward the heathen world sufficiently as it is embodied in his
people. That was a deep question of the little boy who was looking in
the missionary book and came to a picture representing pagans burn
ing a human victim at the stake. His mother had taught him that God
sees everything and knows everything, and he looked at his mother and
said, "Does God see that?" "Yes." "Does God care?" "Yes."
"Why doesn't he put a stop to it then? Will you answer it? Will
you answer it? ^ Brethren, there is just one answer and that is the mis
sionary enterprise. Your heart and mine are the organs of the divine
life and it has no organ save as our hearts are its organs, our hands and
feet and lips, our whole being are the channel through which that life
finds expression. It finds no expression save as we have it.
Then we have the great social task. I am glad the Alliance has ap
pointed that commission. Oh, we must face the moral issues. We have
the great question of integrity in business life, and graft in political
life, and everything else that is corrupt in society. And our Christian
life is so intertwined with it that we must sometime or other incor
porate the conquering power of Jesus in grappling with these great ques
tions. It means that the kingdom is coming, for the kingdom is the cor
relative of the Lordship of Christ, and the kingdom means the end of

Sunday, June 25.] RECORD OF PROCEEDINGS. 391
predatory business methods, that know and give no quarter. It means
the end of the sweat-shop, it means the end of the disease-breeding tene
ment-house, it means the cessation of the cry of children in factories
overworked; it means the end of graft; it means the end of divorce in
the sense in which men are practising it in our time; it means the return
of the Sabbath in its sacredness, and means the observance of it; it
means the purification of business and the purification of politics; it
means the equalizing of human conditions, — not perhaps in the logical
social sense, — but so that every man, according to the Parable of the
Talents, shall have and give according to his ability; that God will be
stow on every man not only the talent but the opportunity. And it is
for the Christian man and woman, it is for the church of Christ to
make the world see and appreciate that his sovereignty is destined to
make its way in and through them. Great tasks they are, but the
trouble is that we have been content with the trivial task.
I agree with Ruskin when he says, "I am tired of the religion of the
organ and the aisle, the twilight revival and vesper service, gas-lighted
and gas-inspired Christianity; I am tired of it." Oh, we have been
content to sit snug and content with our wealth and content with our
pews and content with our niggardly giving, and content with our
luke-warmness. We have been trivial, we have not incorporated the
sovereign energy or power that wrought in the early church, we have
not had the communication of the Lordship of Jesus to Our lives. Great
tasks, yes, but Jesus did not come into the world to catch snow-birds nor
to kill rabbits. Chesterton is right, he has been a lion-tamer from the
beginning, and he is a lion-tamer still, and he wants his people to be
come lion-tamers, and the reason we have not done more is that we have
not conceived of our mission as a mission to tame lions. When he
started out in the world what lions he had before him in the old Ro
man government, and how one by one he throttled them and silenced
them and to-day he is calling on his people to come again to him and
receive of his power and energy, and broaden their horizon and mission
and conceive of that mission as compromising the evangelization of the
community, the evangelization of the nation, the evangelization of the
world, and the socialization of the Christian sense of every form of hu
man endeavor, of every form of human institution and organization.
He is calling you and me to a fresh grasp of that power that he wants
us to share with the early disciples in this reception of his communi
cated Lordship.
We must get into the imperative mood. We get into the optative
mood and say we wish it were so ; or into the subjunctive mood and say
if the conditions were so we would do wonders; and we get into the in
dicative mood and begin to assert things. But what we need is the im
perative mood. We get it when Christ enters. The pastor gets it and
the church feels the pressure, the energetic pressure, the insistent
pressure of a will, a concentrated will that knows no obstacle that it
cannot overcome; and whenever a church feels a pressure of a will that

392 THE BAPTIST WORLD ALLIANCE.
is thus consecrated and filled with the divine energy, it knows at once
it has not to give way, it knows a revival is going to come. And when
the church of Christ gets into the imperative mood, the world feels its
pressure and knows that things must give way.
Christ is calling his people to the imperative mood. "He must reign
till all enemies have been put under his feet," says the apostle to the
Gentiles. Paul, Paul, what do you mean? Do you mean that literally?
Why, Paul, are you willing to climb the mountains of Asia Minor and
thread the deserts and wildernesses? "He must reign till he has put all
enemies under his feet." Paul, they are going to put yon in jail in
Philippi, they are going to put you in stocks and irons. "He must reign
till he has put all enemies under his feet." Are you going to Rome?
They will put you in prison and behead you. "He must reign till he
has put all enemies under his feet." The imperative mood; the impera
tive mood.
Oh, beloved, have you been in the subjunctive mood or the optative
mood, in the wishing mood or the conditional mood? Let us come to
God to-day and ask God to put in our souls the energy of the divine
imperative of the Lordship of Jesus Christ. He means that it shall find
utterance and expression in your life and mine. May God enable us to
appreciate it and enable us to realize it as we go forth from this place.
Now, I ask that we sing together, and try to make it our prayer, the
hymn I referred to a few moments ago, — "All Hail the Power of Jesus'
Name. ' '
Hymn.Benediction pronounced by Rev. S. J. Porter.

FOURTEENTH SESSION.
Sunday Afternoon, June 25, 1911.
Session opened at 3.30 with a song service led by Harry E. Lincoln.
The devotional service was led by Madame Yasnovsky, of Russia.
Hymn, "Stand Up, Stand Up for Jesus."
Prayer by Madame Yasnovsky.
The special chairman for the session was Dr. John Haslam, of England.
CHAIRMAN'S ADDRESS.
By Rev. JOHN HASLAM, D. D., F. R. Hist. Soc.
Principal of New College, Harrowgate, England.
A few months ago the honored pastor of this church told the following
story: A lady and her boy were traveling from Philadelphia to Pitts
burg, and as they drew near the Horse-shoe Curve, a gentleman noticing
how keenly the boy was interested in that magnificent scenery, which
once seen can never be forgotten, offered him a seat in the observatiira

Sunday, June 25.] RECORD OF PROCEEDINGS. 363
car. This was accepted and the little fellow was spellbound as he gazed
around. The train rushed into the tunnel, and as it plunged into the
darkness he cried out, "Mother! mother! why is it dark?" She pressed
him close to her side and whispered, "Don't be frightened; we must
pass through the tunnel to get home." In a moment they passed into
the daylight and the darkness was forgotten. Is not this beautiful?
Does it not express God's plan of life and teach us lessons how to live?
This is an age of luxury. Too many ask what is easy, what is pleasant,
what will save trouble rather than what is my duty? They want to get
the result without the effort, to reach home but avoid the tunnel. But it
is impossible. Minerals and gems are produced by convulsions and by
fires, so the noblest characters are produced by anxious thought and
strenuous and persistent toil.
One of your writers has ventured to give a new beatitude: "Blessed
be drudgery," and, he contends that all Christ's beatitudes are based
upon something hard or painful. Blessed are the meek — they who hun
ger and thirst — the reviled and persecuted — so he says, "Blessed be
drudgery." Christ's conception of happiness and nobleness is not that
of the world. His beatitudes are at variance with popular theories, but
God's plan abides and if we are to live strong, useful, pure, and beauti
ful lives we must accept in the days of our youth when habits are being
formed and characters are moulded the inexorable and unalterable laws
of life. First the agony, then the peace, proportioned to the agony;
first the hunger and the thirst, then the bread and water of life; first the
feeling of nakedness and impoverishment, then the clothing with white
raiment and enrichment by God and the white stone with the name of
Him that overcometh written upon it; first the sowing and the weeping,
working hard and waiting, but afterwards the golden reaping and har
vest home and grateful song. It is now as in apostolic days: "Through
much tribulation we must enter the kingdom. ' ' Of every kingdom this is
true. If you remember this fact it will fortify you against the fiery darts
of the devil and comfort you in lonely hours, when assailed by the
tempter, nerve you for fresh conflicts and enterprises, and when the
course is finished you will simply pass through the "valley of the shadow
of death" and on the other side is home.
That boy was quieted because of his relation to his mother. Her moth
erly heart prompted the comforting message. I want you to realize that
your relation to Jesus is precisely that of the boy with his mother. She
was by his side and he felt safe and happy as her love encompassed him,
and the sweet tones of her voice were heard in the darkness. But Jesus
is just as near to you. His love was the fount from which her love
flowed. It was only a single ray from the great Father of Light who is
Father and Mother too, for He does not hesitate to say, "As one whom
his mother comforteth so will I comfort you."
The explanation of the indifference and irreligion which abounds, the
hesitancy of your young men and women to come out boldly on the Lord 's
side, is ignorance! You do not know God. This is life eternal to know
the only true God and Jesus Christ whom He hath sent, and this is
yours if you desire it. "If any man will do His will he shall know,"
and believe me you cannot live a true life without it, for God has
made you for Himself. His heart is yearning over you. He is seek
ing you. He gave His well-beloved Son to redeem you. His spirit
is flashing light into your soul, revealing your darkness and sinfulness

394 THE BAPTIST WORLD ALLIANCE.
and feebleness and manifold needs. His spirit is illumining the cross
on which the Saviour stretches out His arms to embrace you and to hold
you so that "none can pluck you out of His hands," and He beseeches
you now and here, in this solemn hour, in full and glad surrender to
"yield yourselves unto Him and enter His sanctuary" — then the great
work of life will be done. Your relation to Him will determine the
character of your future. Life will be lived under new conditions.
Everything will assume a different aspect and be charged with new and
sublime possibilities. You will have found the way to God, through
Jesus Christ and be able when you pray to say "Father!"
Edward Irving was once called to see a dying boy in a London attic,
passing away ignorant of God and of destiny. Christian friends had
been speaking to him, but their words made no impression. Irving
placed his hand upon the boy's forehead and said, "My boy, God loves
you." The boy opened his eyes, looked into Irving's face, saw there
sympathy and conviction and said, "Does He? Then I'll love Him!"
That was all but it was enough, and the lad passed from his bed of rags
to the heavenly mansions.
I wish I could lay my hand upon you and addressing you by name
say: "God loves you!" Do you believe it? He came to save the lost.
Stand before that on which the Saviour loved and died and say, "All
this for me, for me. He loved me and gave Himself for me. ' ' Bought
with His blood, "I am not my own." It is Jesus who calls and trans
forms. What happened to Saul of Tarsus on his way to Damascus is in
essence typical of every conversion. Light above the brightness of the
sun flashed upon him to discover and reveal. That light revealed to Saul
what he really was. Yea, more, it revealed Jesus Christ. It revealed
his creed and his life work, and from henceforth all was new. May you
be able to say, as he said, "I live." The realizing of personality is the
beginning of a true life. "I am" a person not a bubble on the lake.
Yet not I, personality surrendered, captivated, interpreted, enthroned,
"Not I but Christ liveth in me." That's the secret of a strong and
happy life. It may be it will be yours if you decide for Christ, accept
ing Him as Saviour, enthroning Him as King, acknowledging Him as
Lord, and living only to do His will and glorify His name.
My dear friends, this is no ordinary occasion. During the past few
weeks great meetings have ibeen held and inspiring words spoken. But
no meeting either in itself or in its far-reaching issues is superior to
this. You represent the life of young America ! To-day this temple is
yours. In a grander sense the church of Jesus Christ will be yours to
morrow. We are passing, you are coming, and our great anxiety is to
train and to consecrate successors. Young Americans! Realize the
grandeur and significance of your position. There is nothing exactly like
it in the whole world. Heirs of an unparalleled past, custodians of a
precious heritage, builders of a future nation, we come to tell you as
the result of our experience how to live worthily. The Republic of
America cannot live without Jesus Christ and His gospel.
Some countries in the old world have lived and may live a little longer,
a sort of life without education or true religion. But not this. The
inscription on the Boston Library tells us that ! Your fathers based the
Constitution upon religious principles. The Bible was their statute
book. In establishing a church they begun a nation, and the nation will

Sunday, June 25.] RECORD OF PROCEEDINGS. 395
collapse and disintegrate if these principles are not maintained. But
they can only be maintained by men who believe in them. Carlyle once
said," A man who would do faithfully must believe firmly." Your best
Presidents have been of this type. Their biographies are full of
illustrations of the depth of their convictions, and because "knowledge
and religion have been the stability" of your times, your progress and
development have been the wonder of the world. Yours is a position of
awful responsibility and with all the passion I can command I want
to urge you to realize it, and by the grace of God rise to it.
Never pass your City Hall without looking upon the Pilgrim statue.
I never do! There he stands, in primitive attire with his feet firmly
planted on the rock. He stands erect, fearless; his face is furrowed
with years of privation and care and his lips are closed. His eyes
are partly uplifted and his face tells of the serenity of faith. He has a
staff in his hand for he is journeying to a celestial city, but he is not
unmindful of his duty here. Grand old Pilgrim of whom our fathers
were not worthy. But the grandest thing about the figure and the
explanation of all, is under his arm and close to his heart is the Bible.
So let it be with you. Live strenuous lives witnessing for Jesus and
never forget the wormwood.
Your city fathers did right to place in the front of the City Hall a
statue of the Pilgrim with the Bible under his arm. Never pass it with
out the thought that there is the secret of your greatness. Wycliffe 's
translation of the Bible emancipated England. That book is the founda
tion stone of your free republic.
I want to remind you that this nation has been made by the earnest
ness, the strenuous lives of your fathers. They sacrificed everything
from a sense of duty and the wilderness has been made glad and a pros
perous nation flourishes where savages once roamed.
I know not how it be with you, but in England I often fear we have
lost the spirit which characterized our fathers. We have not the same
enthusiasm in Christian work and in the world. The love of pleasure
seems to be increasing. It is not thus that nations prosper. Paul in his
old age wrote his son Timothy: "Take thy share of hardship." I com
mend that to you! Take up your cross for "he that loseth life for
Christ's sake finds it." Welcome the difficult. In the retrospect the
deepest satisfaction is derived from the remembrance of the struggles,
the heavy tasks faithfully done, the sacrifices made. There is no satis
faction in the remembrance of duties evaded or the self-indulgences en
joyed "for a season." I congratulate you on being young, on the pros
pect opening out before you, and I plead with you now to enthrone
Jesus Christ as King and Lord, and "for the joy set before you" en
dure that despising the shame, ne'er forget the wormwood and the gall.
Go spread your trophies at His feet and crown Him Lord of all.
This afternoon we are assembled to hear brethren speak, and we want
above all things to have a high spiritual tone, and I am sure there will
be nothing like applause. We want to have the silence when God can
speak to the soul. I have much pleasure first of all in introducing to you
my long-esteemed and honored friend, Rev. P. T. Thomson, a friend of
young men and women, who has been the instrument in building one of
our largest institutions for young men and women in the centre of Eng-

396 THE BAPTIST WORLD ALLIANCE.
land, a man who has had strong convictions, and who has been in prison
two or three times for conscience' sake. "Thou must thyself be true if
thou truth would teach," and he has incarnated his creed in his life.
The three following addresses were on the general theme :

CONSECRATION.
The first address was by
Rev. P. T. THOMSON, M. A.
Consecration has two sides — one personal, the other social. Character
is intensely individual, but it has enormous social values. The finest
offering to humanity is the life that is offered to God.
In every valid spiritual experience there are two calls. The first is the
call to character; the second is the call to service. The second is con
tingent on the first and both go towards a complete consecration. Take
Moses as an illustration. His life in the court of Pharaoh was one of
charm, of culture, — of social sweetness. He had everything that a young
man conscious of great gifts could desire. There was only one shadow, —
the shadow of the reproach of Israel. The bitter cry of his people rang
in his ears, and not all the glittering attractions of his courtly life could
exorcise it from his soul. It was brought home to him that he should
give it all up. He was faced with the challenge of an overwhelming
choice. His manhood and all it might become was at stake. It was a
bitter thing to have to do, but he forsook the palace. He deliberately
made shipwreck of his career. He chose to suffer affliction with the peo
ple of God.
That was the first call — the summons to empty the cup of its choicest
contents. Years pass and again God's voice is heard, in that desert cre
ated by his own self-devotion. This time it is a call to service. The cup
that had been emptied of pleasure is now to be filled with power. The
life that had been sterilized of self is now to be fertilized with service.
"I will send thee unto Pharaoh that thou mayest bring forth thy people,
the children of Israel, out of Egypt. ' ' The first call forbade him to be a
prince of Egypt; the second ordained him a prince in Israel. He was
bidden to forfeit Egyptian rank : when he obeyed he was given world
wide influence. Because he renounced being counsellor to Pharaoh, he
was summoned to be legislator for humanity.
The two calls : the two sides of consecration : its natural development
and history. Let no young man complain when called upon to crucify
the flesh and the lusts thereof that God is niggard of his pleasures. God
is not niggard of your pleasures: He is jealous of your powers. The
path of duty is the way to glory. Self -repression, self-denial — these first :
afterwards, self-realization, self -fulfilment. Duty first: service next. A
man must win a character before he can be entrusted with a mission.
The personal act is surrender: the social consequence is influence. The
self-offered life becomes the self -propagating life. To be given to God is
to be given to man. Individual consecration thus has a social motive and
a social aim. And that is what our Lord Himself has taught in one of

Sunday, June 25.] RECORD OF PROCEEDINGS. 397
His holiest and most penetrating words: "For their sakes, I sanctify
myself. ' '
I dwell upon this because the Baptist World Alliance opens out just
such social horizons of the consecrated life. First of all because it brings
the challenge of our great Baptist dead. The grave which lies across a
man's path — a brother's, a parent's, a wife's, a little child's — is one of
the strongest motives to consecration. Well, to-day voices eome to us
from hallowed Baptist graves. There is a glorious company of Baptist
witnesses encompassing us. The Roman Church has its patron saints.
However we may mourn the abuses engendered by its hagiology, we can
see that there is an admirable side to the veneration of the Roman Church
for its august dead. You know that often the monastery of the Middle
Ages took its name from some great exemplar of the devout life, whose
bones lay under the altar, and whose figure aflame with splendor in the
stained glass of the long chapel windows gleamed down upon the breth
ren as they prayed. Lives of great men all remind us
We can make our lives sublime.
Never forget that we Baptists too have our sainted dead. To-day in our
Sunday-schools throughout the world our young people have been re
minded of their high ancestry. The youthful Baptist imagination has
been on pilgrimage to the great shrines of Baptist story. Bunhill fields
where Bunyan lies; the banks of the Hoogli where Carey is buried; that
unmarked spot of ocean where the body of Judson was committed to the
deep : and Norwood — the resting-place of the spent frame of Charles
Haddon Spurgeon. Time would fail to tell the complete tale of the long
roll of Baptist heroes and martyrs. Aye and some of you know a corner,
little likely to gain a place in historical records, some green mound where
the flowers of loving memory never fade — perhaps a mother's grave — as
powerful a Baptist testimony as any. Being dead they yet speak. Let
us be still for a moment, and listen. Summon up to the sessions of silent
thought remembrance of all our saints who from their labors rest.
Are we worthy of them? It is so easy for us simply to enjoy privi
leges for which they bled. Visitors to the cities of the continent of Eu
rope are familiar with those wide and pleasant thoroughfares which go
under the name of boulevards. Paris is noted for her boulevards, where
often in the summer twilight, under a sky of fading rose, lights begin to
twinkle through the trees : music trembles in the air : and the cafes are
filled with a pleasure-loving throng. Such are the boulevards. Do you
know what boulevard means? The fact is it is the same word as bul
wark. These haunts of pleasure were first constructed on the site of
disused fortifications. Now invested with charm and gaiety, once they
were the scenes of warfare and of death. Ground that once reddened
with the blood of heroes has become the resort of voluptuaries. The
battlefield has become a playground. Where a former age fought, the
present age promenades. The other day in New York I passed a gilded,
gaudy show, the entrance to which was embellished with stucco casts
of George Washington and Abraham Lincoln. 0, mighty dead! What
violence is offered you! They lived and died for freedom and men now
step to indulgence over their graves. Their Via Dolorosa has become
a primrose path. That is a standing danger. The spoils our great Bap-

398 THE BAPTIST WORLD ALLIANCE.
tist forbears wrested so hardly from the fields of death, we may too
easily squander on common life. Consecrated memories should make
consecrated men. Every Baptist grave, every witness of the past, every
suffering, every toil of our Baptist past pleads with us now. Who will be
baptized for the dead? " For their sakes, I sanctify myself . "
I come to another social motive to consecration. Our Baptist World
Alliance not only reminds us of a great tradition, it brings vividly before
our eyes the great catholic communion to which we belong. On this
Lord's day, from its dawn in the flaming Orient to its going down in the
isles of the Pacific, Baptist voices have belted and are belting the whole
wide world with a cordon of praise. ' ' Civis Romanus sum ' ' was the
proud boast of the ancient Roman — "I am a Roman citizen." Well,
having regard to all it implies, having regard to the free and loving
brotherhood to which it is the passport and to the heroic witness and
high endeavor for which it ought to stand, it is a prouder thing to say,
I am a Baptist. It gives us citizenship in an empire of leal hearts, ' ' Out
of every nation, of all tribes and peoples and tongues" Noblesse oblige.
To have a place in it is a call to everyone to purify himself.
The toil, the devotion, the character of all our people is a challenge to
each : the consecrated character of each is a challenge to all. At these
gathering's we have met those of whom we can say that they are our joy
and crown. We thank God at every remembrance of them. Here we
have learned of Daniel Wiltshire the lone laborer in the Bahamas : we
have looked upon Besson and Fetler and Scalera and Pavloff and Capek:
we have seen face to face our brethren from Russia and Southeastern
Europe, who are bearing the brunt of a warfare that recalls the most
glorious annals of Christian chivalry. They are our standard bearers on
the fire-swept regions of the field. The standards are riddled with shot
and shell, but they are still held aloft, and please God will be held aloft.
They bear in their bodies the marks of the Lord Jesus — affidavits in liv
ing flesh to the power and glory and conquering grace of Christ, sworn
statements signed and sealed with the marks of the knout, written in
blood, to the kingship and crown rights of the Redeemer. It is a proud
thing and it is a humbling thing to be their comrades-in-arms.
Can anyone who was present on Thursday morning and saw these men
presented one by one and heard the bare recital of their sufferings for
His name's sake leave Philadelphia with no deeper consecration? We
gave them applause but Oh! there are things beyond applause. I ap
plauded for a bit, but I had to give it up when that aged brother was
presented, who spent nine years in prison, cut off from wife and chil
dren, and yet maintaining his witness in gaol to the conversion of fifty
criminals. That awed me: it shamed me. "A broken and a contrite
heart, 0, God, Thou wilt not despise." Brethren, we are on holy
ground, as if we had seen the uplifted face of Stephen, when the heavens
opened and he saw the glory of God and Jesus standing on the right
hand of God. And witnessing such devotion, surely we say to the world,
the flesh and the devil, "Stand ye on that side for on "this are we."
"For their sakes, let us sanctify ourselves."
And now the social aim of consecration emerges. What is the final
meaning of the Baptist World Alliance? It is an alliance of Baptists all
over the world. Is it an alliance merely for a name, a theory, or a de
nomination? That were a small thing. No, it is the Baptist World Alli
ance, because it is an alliance to save the world. The late Professor

Sunday, June 25.] RECORD OF PROCEEDINGS. 399
James said that what our age needs is the moral equivalent of war. It
is here. "We war not against flesh and blood, but against principalities
and powers, against the world rulers of this darkness, against the spir
itual hosts of wickedness." The line of battle is far-flung but whether
in Philadelphia, London or St. Petersburg, in the Welsh hills or under
the Southern Cross, the issue is the same. We are out on a great war
of emancipation. We are out to deliver men from the bondage of sin
and death. The world's misery and need challenge to consecration.
I noticed the other week that some priests of an obscure Samaritan
sect were in London and their verdict on its whirling tides was that it
was "a wild, mad life." And you know the despair of much of our
modern literature, which would hail the advent of some kindly comet
that would sweep our planet into eternal night. Poor world !
Only like souls I see the folk thereunder
Bound who should conquer, slaves who should be kings, —
Hearing their one hope with an empty wonder,
Sadly contented in a show of things; —
Then with a rush the intolerable craving
Shivers throughout all like a trumpet-call, —
Oh ! to save these ! to perish for their saving,
Die for their life, be offered for them all.
The world sneers at the consecrated life, but our poor world has no hope
save in the consecrated life. The vast dim multitudes out yonder, — the
dissatisfied, the miserable, the self-destroyed, the outcast-tear-stained
faces, broken lives and broken hearts challenge you to the holy war.
For this sad world 's sake, let us consecrate ourselves.
Such then are some of the social implications of consecration. I close
by reminding you, however, that the supreme challenge of all comes from
Jesus Christ.
What has brought us to Philadelphia from the ends of the earth? A
common name? No. A common cause? No. It is a common Lord.
What a marvellous power His is. Who can draw men so diverse into the
fellowship of this memorable week ! Though we have never met before
and shall never meet again, we have looked into each other's faces with
trust and understanding. Just because beneath all surface differences
there is the same undying attachment to the Lord and Master of us all.
Is there anyone else but He who by drawing us to Himself can draw us
close to one another?
We are here as His witnesses. Every delegate from whatever clime, if
put into the witness box, would give evidence that He is all He claims
to be. And it is their desire that everyone who hears their testimony
should himself put Christ to the proof.
This our Lord is here now. Forget everyone else. Forget this Alli
ance. Forget this meeting. Let His personal call to you hedge you in
with solitude even in this crowd. We are not "converted in companies
and baptized in platoons. " To you He says, "Follow Me." It is not an
easy thing. Self-conquest: then world conquest. The cross: then the
sceptre. But to our best natures, difficulty is the supreme magnet. In
the history of the conquest of Peru you recall that incident when
Pizarro, drawing his sword, traced a line with it on the sand from east
to west. Then turning towards the south, "Friends and comrades," he

400 THE BAPTIST WORLD ALLIANCE.
said, "on that side are toil, hunger, nakedness, the drenching storm, de
sertion and death: on this side ease and pleasure. Choose each man
what best becomes a brave Castillian. For my part, I go to the south."
So saying he stepped across the line. Ah, Christ 's call is a call to heroes.
He offers conflict as a privilege. He offers difficulty as a blessing. Are
you not willing to traverse the bleak, bare mountainside with Him?
With a finer passion still, do you not feel what the Scotch maiden felt
about her lover : r
The Cairnie mount is bleak and bare
And cauld is Clocknaben
But I'd rather be wi' Donald there
Than be fair Scotland's queen.
Would you not rather be in Cairnie mount with Christ than in the fairest
of earth's gardens without Him? He Himself asks you that: He asks
you it now. "What though Thy form we cannot see, we know and feel
that Thou art here." Listen to His question, "Lovest thou me?" Say
to Him from your heart, "Lord Thou knowest all things: Thou knowest
that I love Thee."
Chairman: I have now very great pleasure in introducing the Rev.
Dr. Fikes, of Michigan, a man who has been greatly owned of God in
evangelistic work, and I trust as the result of his appeal through the
power of the Holy Spirit there will be joy in the presence of the angels
of God over many sinners repenting and coming home.
The second address was by
Rev. MAURICE P. FIKES, D. D.
Mr. Chairman : Never again so long as life shall last through all the
varied experiences of mind or body or soul shall any man among us with
red blood in his veins, normal grey matter in his head, and simple faith
in his heart, ever again be quite the same after these memorable meet
ings have closed.
I recall vividly the boyhood vision of the mountains when I saw
Storm King lift his proud head but a few hundred feet above the level
of the swift-flowing waters of the Hudson. But later on standing on the
fourteen thousand foot summit of Pike's Peak the Storm King was for
gotten; and then solitary and isolated and sublimely grand Mount
Shasta rising superbly out of the plains with her frosty summit caught
my vision and I forgot Pike's Peak and her seventeen sisters in Colo
rado. Then Fuji Yama, — and who that has ever viewed even for ten
minutes, as I did those matchless summits of Fuji Yama, to which all
Japanese bow their heads and hearts, can forget her? But it was in In
dia when from Darjeeling my eyes caught a vision of the Himalayas,
that supreme summit of mountains, Mount Everest, rising seventeen
thousand sheer feet from the level of the sea, — and the rest were but
foot-hills. I have seen the mountains; never again can altitudes appeal

Sunday, June 25.] RECORD OF PROCEEDINGS. 401
to me, even those matchless ranges of the Selkirks, with their glistering,
shimmering glaciers. I have seen the Himalayas. All of God's yester
days have been great but they were foot-hills in comparison to the clus
ter of summits of to-day.
It has been a matchless privilege to us to sit in these brief days in pa
triotic, prophetic, apostolic fellowship of men like Clifford and Meyer
and Shakespeare and Fetler and Besson. Our ears have heard the foot
fall of the march of the King; our eyes have seen the glory of the com
ing of the Lord. Never again will we preach the same sermons; never
again will we live the same lives; never again will we be the same citi
zens. We have reached an altitude that will dwarf into insignificance
all the antecedent experiences of human life. The other day when the
roll was called and we heard the Moravian moan, the Chinese challenge,
the Pentecostal proclamation as we looked into the battle-scarred faces
of the Siberian exiles, the Bohemian braves, the Hungarian heroes as
they appeared one by one on this platform now made sacred for all time
and eternity, I felt the hot tears trickling down my cheeks, for in the
presence of such devotion to the Divine, such loyalty to love, such sim
plicity and purity of faith, I knew myself unworthy with these poor
hands even to unlatch the laces of their shoes and I cried out, "Oh,
God, who is sufficient for these things?" Never again until they sing
the requiem over your sleeping mound will you live the old life or be
the old man. "God has spoken."
There came wafting o'er the seas,
Borne on eastern Europe 's breeze
The cry of Jesus' oppressed and dying hosts;
They have fought a noble fight
Striving hard by day and night
To unfurl the flag of freedom from their coasts.
Tramp, tramp, tramp the church is marching
Onward both on land and sea
And her ranks shall never rest
Till from everyone oppressed
Shall be heard the shout of victory, we are free.
Great God, the secret solution to the mysteries of life is not in human
devices nor political schemes, not Alliances, but the secret is in the heart
of Jehovah, the God of our fathers. In my own perturbation I
sought the secret place of the Most High, and you know we are promised
that if we shall seek and dwell in the secret place of the Most High we
shall abide — not run in and run out, not just making a visit — but move
in and establish ourselves, dwell under the shadow of the Almighty. I
remember taking my little girl down the street one day (you will par
don this personal reference) and I forgot she was with me. We were
looking into the window of a store and presently I was reminded that
I had taken her out for a walk and looked up and down the street, but
26

402 THE BAPTIST WORLD ALLIANCE.
not seeing her called rather loudly, "Marian, Marian, where are you?"
and just then I stepped back and her little voice said, "Ouch," and as I
turned, there stood the child hanging on the skirt of my coat. I said,
"What are you doing?" She said, "I was walking in your shadow."
As long as my child sought the nearest thing to me, father could touch
her and she could touch him.
Oh, ye children of God, hie yourselves up into the hills and under the
shadow of the Almighty, feel the touch and hear the soothing cadences
of the voice which is as the music of many waters which calms the
troubled soul and inspires and defines life. Such visions as we have
had. 0 men and women! We have caught a new vision of God. God
fills his world as he never did to our conscience before, for have not our
eyes seen and our ears heard from the four quarters of the globe living
men and women undergoing the lash and the scorpion scourge of des
potism and of oppression? God is not sending men anywhere; he al
ways has been in Russia, always in Siberia, always in China; he calls
men to him and when they go they find God there. He fills his world.
We have been blind and have not always discovered him but he is there
just as Jesus is here now if our eyes were not holden, that we might see
him. Do you remember that little scene on the Emmaus Road, when the
two were walking, and how afterward they said: "Did not our hearts
burn within us?" When? "When we walked with him and he talked
with us by the way"? Listen! You can never, never know the burn
ing heart unless you talk with him, and you will never talk with him
unless you have walked with him. The walk and the talk go together.
Oh, Jesus, put thine arm in ours to-day and let us walk and talk; then
when we look into these faces scarred with suffering, then when we hear
the call and the cry of the ends of the earth, then in our helplessness we
shall be able to raise our heads and cry, "I am able through him to do
all things." We have a new vision of God's wonderful love.
It took a miracle to convince old Jewish Peter that God 's love extend
ed beyond his own latitude and longitude; a sheet had to be let down
with all manner of creeping things in it before he would believe that
God's love went outside of Jewry. We have learned the marvelous
extent of God's love.
"Could we with ink the ocean fill
Were every blade of grass a quill,
Were the whole world a parchment made,
And every man a scribe by trade,
To write the love of God above
Would drain the ocean dry,
Nor would the scroll contain the whole
If stretched from sky to sky."
The height and depth and length and breadth of the love of God
baffles even Pauline vocabulary. We have caught a new vision of our

Sunday, June 25.] RECORD OF PROCEEDINGS. 403
Lord; never again will we think of him hemispherieally. Thank God his
imperial sceptre has touched both hemispheres, all continents and the
islands of the sea. He is our Universal Lord from this time on. Never
again will we think of the Old Book as we have before. We have been
disturbed, disquieted, made fearful, but now we know, we know it is the
power of God unto salvation unto the ends of the earth and to the utter
most need of man. Yes, yes, we have had wonderful visions. How are
we to be made capable of entering into the large heritage that these
visions have brought? "Where there is no vision the people perish,"
and there is only one thing worse that I know, and that is where the
people have had a vision and failed to express it. Their lives are
doomed to inevitable deterioration in the sight of God and man. Woe
be unto us if after having seen and heard we fail to go out and put into
practical life the things that God has rolled upon our consciousness in
these solemn sacred hours. "Christ in you the hope of glory." Christ
in you, co-partnership with the Divine Being, labored together not only
with one another but with God and Christ and the Holy Spirit and there
is absolute necessity for our getting back to the feet of God.
A recent writer says : ' ' There are four men in every man ' ' ; first, the
man the world sees, the external man, like myself, for I am the poorest
thing here in sight, five feet four inches, saying my best and smiling my
suavest, all you see is all you know, thank God. But up in Detroit is a
woman that knows another man that lives in this coat of mine; when I
take off my coat and put my feet on the table she knows another man,
a different, distinct man; he may be better or worse, but another man.
There is another man locked up in the silent secret chambers of my
own being as there is in yours. I know that there is not a being on the
foot-stool who has not down in his soul something locked up that only
the judgment day will bring forth. After the world has applauded you^
after your friends have congratulated you, when you have turned the key
upon yourself in the secret sanctity of your own chamber you have said,
"Great God, if the world knew me, if my wife knew me, if my mother
knew me, if my friends knew me as I know myself they would despise
the very ground I walk on." For you know another man; he may be
better, he may be worse, but ' ' the heart is deceitful above all things and
desperately wicked." And there is another man, and that is the man
who requires neither broadcloth nor rags, for God sees a man's naked
soul just, as it is unclothed before his discriminating eye of fire. He
may see a better man or a worse, but the point is this : God knows a man
that you never can know, I never can know, only God knows.
Now, if there is one in the universe that knows me better than I know
myself, can you, can I, direct my energy, think my thought, direct my
ambitions, if I don't hie myself into his secret presence? I must get
alongside of the only mind, the only will that is superior; I must get
into the mountains as Moses did. You remember when he came back
his face was shining. One man went this direction for skins, another
for cords, another to map out a parcel of land, and when all was exe-

404 THE BAPTIST WORLD ALLIANCE.
cuted there stood the completed tabernacle. Where were the plans and
specifications? In the mind of Moses. Where had he got them? Up
in the mountain.
God has a plan for you and a plan for me, and I never can make
the most of myself until I get the divine plan of my destiny, and I
never can get it except on my knees before him. 0 God, in this sacred
place, unveil to us the secret which thou hast for us individually and all
of us to-day. God has already the very spot marked in the geography of
this universe, where the eastern college is to be placed. God has the very
mountain-side where the burning bush is to flame forth a new affection
to your life and direct your destiny. God has in his own counsel and
in the secret of his own presence that which will make or break your
whole life and career. God help us to see the necessity for getting close
to the divine heart, if we would achieve the divine will. We have re
versed the divine order. We lay our plans and organize our committees
and say, "Now it is good," and after we have given due deliberation, we
say, "It is very good," and then we open a season of prayer, and in our
season of prayer we say, "Now, Lord God Almighty thine arm is not
shortened; thou art omnipotent, omniscient, thou holdest the seas in the
hollow of thine hand ; now God come down and work our plans. ' ' And it
fails, and it ought to fail. Get back to the divine order. Pray, get your
plan, then you and God work it out.
I have just a moment left. Supposing you good Philadelphians should
say if it should happen so that the sun shall shine again to-morrow, "At
twelve o 'clock, when he is at the zenith, we will get the tallest mountains
in space and make a wall around our city and imprison the sun, and
then we will get the densest storm clouds that float in space and float
them around the city and have a monopoly of the sunshine and the sun
heat forever." You foolish people; how long do you suppose you
could confine the sunshine? In the twinkling of an eye, or ever I could
tell it, he would burst your rocky barriers and transform them into ala
baster pillars and your clouds into fit rivals for Revelation's sea of
glass mingled with splendid fire. You cannot hide light and God or the
Spirit or the Sun or the Trinity in mind is absolutely invulnerable and
his rising though in a dungeon place will shine out from a Bedford jail;
and though a Siberian exile, will flame in an American city; and though
lashed and mangled and hungry shall through Kossuth inflame a uni
verse; and though, like Luther, be kept amid dusty tomes of ancient
stuff shall come to be the mouthpiece of a new and living word. Or as
the Scripture puts it in speaking of Gideon, — and I believe we may thus
translate it, — "The Lord God clothed himself," put on a garment
clothed himself with Gideon.
Oh, Paul Besson, you need not fear, as the mountains are around
about Jerusalem so the God of Elisha that surrounded Dothan will be
with thee. William Fetler, go back to St. Petersburg and the God of
Sabbaoth keep thee as he kept his own through this circling cycle of
time. Christ in you is an awful thing. They bound Jesus and led him

Sunday, June 25.] RECORD OF PROCEEDINGS. 405
away. Oh, how could it be that he who fixed the stars and mountains
and waves could ever permit himself to be bound. But they bound him
and led him away. They could never have bound him had it not been
for the hell-born traitorous kiss of one of his own, Judas Iscariot, and
the echo of that kiss is like the hissing of the fire through eternity.
Is Christ in you, liberated, free, a light to shine out, or is Christ in you
a prisoner in chains, held down in your unbelief, imprisoned by your
sin, known sin harbored in your life?
Men and women, I command you in the name of God take off the chains
and let my Lord go. This unbelief, this sin, whatever it is, take it out
of your life to-day, and know by his presence and power manifest in
these meetings that he is still living, loving, saving the world and that
he is in you to save the lost.
Hymn, "0 Happy Day."
Chairman : Most of you who reside on this side of the Atlantic know
well Dr. Broughton, from Georgia. I have the greatest pleasure in in
troducing him to my English brethren. We have heard how that listen
ing to the call of God he devoted himself to the winning of souls. His
life had been previously devoted to the most Christian of all profes
sions, that of healing the sick, and God honored his choice and hun
dreds have been won to him, and I believe at this hour a place is being
erected, which is the largest Baptist church on this side of the Atlantic,
and will be filled with worshippers. May God grant that some of the
droppings of the showers which have been enjoyed in Georgia may fall
upon us.
The third address was by
Dr. LEN G. BROUGHTON.
Mr. Chairman and friends: I feel this afternoon as if I could wish
that somebody else might close this very important hour, an hour
that I regard as one of the most important, if not the most impor
tant, of all this session of this Alliance, an hour devoted to personal
consecration to God our Father. As I come to speak Jhe closing mes
sage of this afternoon's session, I want to assure you first of all that
I do so deeply conscious of my own personal unworthiness to speak
upon such a theme. But I am not responsible for my theme, nor am I
responsible for my place, and I shall therefore address myself as best I
can in the short time that I have, for I am not a short-time talker and
never could make a short speech, it takes me so long to say what little I
have to say; in the short time that I have I want to address myself as
best I can from a deep sense of conviction about this very important
matter. In order to feel perfectly at home I want to have a text, and I wish
you to go back with me to the thirty-second chapter of Exodus and the
twenty-ninth verse for my text, "Consecrate yourselves this clay unto

406 THE BAPTIST WORLD ALLIANCE.
God that he may do great things for you this day." And in order that
we may properly appreciate the full meaning of the text I want that we
shall briefly look at the context, for a text is ever a pretext unless we see
the context, and it is certainly true here. Moses had just gone, leaving
the Children of Israel in the valley that he might upon the mountain-
top have communion with God and get for the people over whom he had
been chosen to preside a message; and while there in communion with
God for the benefit of the people as well as for himself, the people
that he had left grew restless and began to complain. They were like
many a church that I know to-day. I doubt not that to-day in many a
church throughout this country and across the seas there are people
who are complaining because their pastors and leaders are off at Phila
delphia rather than at home attending to their business. And so these
people came to Aaron who occupied with respect to Moses a sort of posi
tion like the deacons of our churches to the pastor. They came to Aaron
with their complaint about the long absence of Moses, their leader, and
they wanted Aaron to make for them a leader who would remain at
home, and Aaron joined in with the popular cry and called for their ear
rings and other golden jewels or treasures and east the whole lot into the
fire and made for them a golden calf. The people got around the calf
and began to rejoice and worship; they had music and dancing. They
now had a leader who would stay at home. To be sure he was a pastor
that nobody else would want; he was a calf pastor, but he would stay
at home. That is all they wanted.
Moses returned from the mountain and heard this music, and saw
this dancing, and called Aaron to him and asked him what it meant.
Aaron said, "The people wanted it so; they gave me their golden ear
rings, I took them and put them in the fire and there came out — just
came out — this calf." And Moses lost his temper, I should say found
his temper — I think a righteous temper too — and he shouted to the peo
ple, "Who is on the Lord's side, let him come unto me." And then later
on he said unto them after they had come "consecrate yourselves this
day unto the Lord." The American Revised Version in the margin
translates that this way. "Fill your hands full this day unto the Lord."
My dear brethren, I believe that this is the supreme message for the
Church of Christ the world over to-day. The very same message that
Moses spoke to the Children of Israel under those circumstances is the
message that needs to ring out from every pulpit to every pew in all our
churches the world over. Our hands are full of everything else in the
world but spiritual consecration to service to God. Our hands are full
of pleasure, they are full of business, they are full of machinery, much
of it church machinery, much of it splendid machinery, but oh, there
needs to be the filling of our hands for personal individual service to
God. And this consecration that was enjoined by Moses is a consecra
tion that is possible for every man here to-day.
But in desiring to enter upon and enjoy its privileges there are three
things that we must keep in mind, for without these three things there

Sunday, June 25.] RECORD OF PROCEEDINGS. 407
is no such thing as full consecration. First : a cleansed heart ; secondly,
a ready hand ; thirdly, a resigned will. I want us to consider these three
things carefully and patiently, and I trust prayerfully, and then I want
us to say what we are going to do about it, and God help us, before we
leave here to-day I want every one of us to be consecrated men and
women. First, a cleansed heart. There is no personal consecration unless
there is previously a cleansed heart. The psalmist said, "If I regard
iniquity in my heart the Lord will not hear me. ' ' By iniquity he meant
sin, it is simply another way of spelling sin. If I regard iniquity in
my heart, if I hold on to sin, if I am unwilling to let it go, the Lord's
ears will be shut against me, and if the Lord's ears are shut against me
there is no such thing as consecration.
Some time ago a man was walking down the streets of New York City
on a very hot day and he was seen to stagger and then to fall. Some
men gathered about him and they thought at first that he was dead, but
as they got down close over his face they found that he was yet breath
ing, just barely breathing. Soon an ambulance was there with some
surgeons who had eome from the hospital. They got down likewise over
him and they found there was yet a small sign of life, just a bit. They
tenderly picked that man up and put him in the ambulance and carried
him to the hospital. When they got him to the hospital they called in
the superior surgeons of the place and all together they made a careful
investigation of his case. The result was a diagnosis and the diagnosis
was this : the man has some kind of brain tumor that is pressing upon
certain centers of his brain causing this general state of paralysis and
the only help we can offer is an operation upon the cranium, dissecting
out the tumor, relieving the pressure and giving the man a chance to re
cover. The family was consulted and finally they consented and the op
eration was performed, one of the most scientific and successful of the
kind ever performed in this country or abroad. When the skull was
opened they began to look for the tumor and much to their astonish
ment there was no tumor of any kind in sight. They began then a pro
cess of delicately and tenderly and skilfully separating the tender mem
branes of the brain by means of a tiny silver probe, feeling about in the
brain most carefully not to wound a single delicate capillary that would
set up hemorrhage and perhaps cause death, until finally as they felt
about with that probe in that way they came upon a hard substance.
They didn't know what that hard substance was but they knew that it
was a foreign substance, that it had no place there, so they divided fur
ther these membranes, went down with a tiny pair of forceps into the
brain mass, clasped the little thing that they found there with the tiny
forceps and pulled it out. When they got it out they found it was a
spicular bone, not much larger than the probe that discovered it, as thin
almost as tissue paper. It had shivered off from the inner table of that
man's skull, perhaps when he was a child as the result of a sudden
fall or by a stroke on his head against a hard substance; in some

408 THE BAPTIST WORLD ALLIANCE.
way he shivered off this bit of bone and it had made its way through
the years down into the brain centres, keeping up a constant irritation
which finally resulted in congestion and general paresis. When the little
spicular bone was taken out the wound was brought together, done up
aseptically and the man was placed in bed and in exactly six weeks ' time
he was back at home with his family enjoying perfect health.
I don't tell this, this afternoon to advertise the modern triumphs of sur
gery with which I am personally so interested, but I tell it that I may by
it if possible communicate to you my own heart 's feelings first about the
church. That man paralyzed upon the street of New York is a pic
ture, — shall I say it at the risk of being called a pessimist, — is a pic
ture of the Church of Jesus Christ, as I see it to-day the world over.
She has some life if you get down and make a careful analysis of her
condition and her faith and her love. You will see that she has some
life, but, oh, she has little power. She is practically in a state of par
alysis. As I have listened this week to the various phases of work that eon-
front the Church of Christ the world over to-day I have said to myself
over and over again, how powerless we are under present conditions to
grapple with these things, how few of us in our churches can actually
bring things to pass by way of prayer, how few of us have any prayer.
How few of us know anything to-day of real prayer-meeting. Boast as
we may of our great churches and our great schools and our great
colleges, and our great love and our great learning and our great con
gregations, how few of us actually are able to-day in our churches to
maintain a week-night prayer-meeting. We have lost faith in prayer.
And what is the matter? As I see it, there is but one reason. For one
reason or another we have allowed sin to deposit itself in our hearts.
When I say "sin" I don't necessarily mean flagrant sin, I don't mean
outrageous sin and crime, unmentionable sin, in an audience like this. I
don't think that of the church, but I mean sin, I mean anything that
comes between one and his God.
Some time ago a woman came to me greatly disturbed about the loss
of power in prayer, and she said, "I want you to tell me if you can what
is the matter; I have lost power to pray." And I said, "My sister, I
will answer your question, or try to, by asking you one." She said,
"What is it?" "When you go down to pray does anything come up?"
She said, "Yes," and then she started to tell it to me, and I said,
"Don't tell it to me, I am no priest." I said, "You say when you go
down to pray something always comes up?" "Yes." "Now,' said I,
"let me say this to you. when that comes up you must put it down be
fore you get up, or else you need never get up." She took me at my
word, and she came to me the next day and said, "Pastor, I am as happy
as I was the day after my conversion, I have come back to the place of
prayer." I said, "How did you get there?" She said, "I took you at
your word; and that thing that has been coming up when I got down to
pray I put down last night before I got up, though it took me all night

Sunday, June 25.] RECORD OF PROCEEDINGS.

409

to do it, and the moment that I put it down, that moment I felt that I
had audience with God and had power in prayer."
Another thing I want to say is this, "A ready hand." I want here
again to take you with me back into the Scriptures, and we are standing
by the grave-side of Lazarus ; there is Mary and Martha and a few in
terested Jews, and there is Jesus, and there is Lazarus in his grave.
Jesus has come to resurrect this dead man, but as he comes he sees
something in the way ; there is a stone that lies across that grave ; Jesus
could remove that stone, he could speak a word and it would be done.
It was far easier for him to remove the stone than to raise the dead man,
as we do things. But there was something there that Jesus knew they
could do, and until they had gone as far as they could there was nothing
for him to do. And so Jesus said to them, "Roll ye away the stone."
Then they rolled the stone away and Jesus lifted his eyes to heaven and
prayed, and said, "Lazarus come forth," and Lazarus came forth. But
there was yet something for them to do. When Lazarus came forth
he was bound with grave clothes. His mouth was shut; he could not
talk like a live man; his hands were tied; he could not work like a live
man ; his feet were tied ; he could not walk like a live man ; and Jesus
said to these interested ones, "Loose him and let him go," and they did
so and Lazarus went about his business.
Now, my brethren, here is another weak spot in the life and work of
the church to-day; we are depending upon God to do things that we can
do and must do for ourselves, and until we do that which we can do, we
have no right to expect God to do that which he alone can do.
May I tell you a story? Several years ago, I was appointed to preach
a missionary sermon before a great country Baptist Association. There
were something like three thousand country people present, and we had
services out in the open air, and it was arranged by the manager that I
should take a collection at the close of that sermon as a thank-offering
for missions, and the moderator of the association was a preacher, and
he was a rich preacher, and like most rich preachers I have ever
known, he was an exceedingly stingy one. So after I had preached, after
I poured my soul out in that message, the people were in a good frame
for a collection, I thought. I said, "Now, it is arranged that we should
take a thank offering to God and the money is to be given to foreign
missions," and just at that time the old moderator jumped upon his
feet and said, "Brothers, I think this is a good time to sing." "Well,
then," I said, "sing." And he said, "Let us sing 'From Greenland's
Icy Mountains.' " Well, it was all out of place, for it was the hot
test day in August that I ever felt in my life, and he struck up "From
Greenland's ley Mountains" and those country people sang it from their
hearts, for they sing that way. When they came to that verse, "Waft,
waft, ye winds the story," I observed that this old moderator had his
head thrown back as far as he could, and shouted that as loud as his
voice could carry it, and it took hold of me, and I had the hymn book in
my hands and unconsciously I tore that hymn out of that hymn book.

410 THE BAPTIST WORLD ALLIANCE.
I declare to you that I did not know that I was doing so rude a thing
or I never would have done it; and I began working at it like that
(tearing paper) until I tore it into little fragments, and then threw the
fragments at my feet, and I have no doubt I got on them. . And then
when they were through the hymn I felt like saying, and did say it, ' ' My
brethren, God Almighty's winds will never waft the gospel ship until
God's people lift the sail. Let us take the collection; let us pay the* sal
ary of some man or men to lift the sail that carries the gospel to nations
that have it not." Then the collectors started and I fixed my eyes on
that moderator, I just could not help it, and when the basket came to
him I pledge you he gave the enormous sum of five cents, that is next
to the smallest piece of money we have, and I felt almost certain there
was a hole in that which made it worthless.
Oh, my brethren, the time has come in the history of the church, cer
tainly in this country of ours, that we have got to learn the lesson that
consecration is not the experience simply into which one passes, that
makes him see and feel and oft-times say silly and foolish things, but
that it is an actual experience, that it is a transaction, that which is
joining hands with God and working with God in the great world of
problems which to-day are so big as to stagger us when we look at them.
Some time ago a woman left Sweden for this country to marry. Her
lover had preceded her about three years. He had made money enough
to send for her and he was to meet her in New York and take her to
his far Western home. When she started from Sweden she thought it
would be well for her if she stopped in London and learned a bit of
English before she came, and so she stopped at the Young, Women's
Christian Association of London and studied for six months; then she
came upon her glad mission and when she landed in New York she
was surprised to find that he was not there but there was a letter from
him with sufficient funds and directions as to how to go to meet him in
his home city. He said in that letter that he was ill, and his doctors
would not let him come so far. She hastened on across the continent
until she landed in that great Western city. When she got there she
was still more surprised not to see him at the station. She went to the
first hotel and there at the hotel she learned after considerable waiting
that he had died only a few days before and was then buried. There
she was a stranger in a strange land, with no friends and no money. It
was soon noised about the hotel that such a woman was there, and a
beautiful, attractive, winsome woman she was, and a man, — I should
not say a man, but one who called himself a man, — took advantage of it
and pretended to be her friend, pretended he was taking her to his home
when he was taking her to a prison. And when she found herself incar
cerated, for that is what it meant, in that prison, she began to wring
her hands and to cry and to pray. They refused to allow her to com
municate with the outside world. She could not get a policeman; she
could not get anybody; finally by a ruse she managed to get to a tele
phone and she looked rapidly over the telephone record and got the

Sunday, June 25.] RECORD OF PROCEEDINGS. 411
name of a minister and she called him and said, "Please come here at
once," and he went. When he got there he found her and they allowed
him to talk to her a while in the parlor. There alone together she told
him her sad story and she began to beg for help and he dropped down on
his knees by her side and said to her, "Let us pray." She sprang to
her feet and though she was a Christian woman she said, "It is not time
for praying; I want a friend."
My brethren, just that same cry we hear from all walks of life to-day
the world over; the world to-day wants a friend. God, — let me say it
reverently, — wants a friend; there is time for prayer, there is time for
work, for sweat of blood, and never let us forget that alongside of our
cleansed hearts must come the filling of our empty hands. Service is as
essential as sanctification.
Then my last word is, "A resigned spirit." Again we come back to
the Scriptures and we find ourselves now wholly with Jesus and with
Jesus alone and we are there with him in the Garden of Gethsemane
where he fought out the hardest fight that he ever fought in his life.
There with him on the cold ground, we kneel and hear him pray and I
want you to listen for a moment to that prayer. Here it is: "Father,
if it be possible, let this cup pass from me," and then it seems that he
hesitates for a moment and then he comes back, "Father, if it be pos
sible let this cup pass from me; nevertheless, nevertheless, not my will,
but thine be done." And from that moment Jesus arises and marches
steadily to the cross. My dear brethren it is easy for us — I will speak of
myself — it is easy for me to follow Jesus in almost every step in his life
to that point. I am talking to you out of my own heart when I say to
you that that is the hardest thing that I have to do. I speak what I feel.
It is easy for me to follow Jesus by the work-bench and to draw the
jack plane with him, for I have done that. It is easy for me to follow
Jesus in the baptism ; it is easy. It is easy for me to follow Jesus some
times upon the Mount of Temptation,— most temptation. It is easy
for me to follow Jesus in his life of ministry to the sick and to the poor
and to the needy and to the suffering. It is easy for me to follow Jesus
with his enemies, and to stand right up by his side when they persecute
him. I love to be there. I love to speak a word for him. I love to take
some of the blows on my shoulders that they aim at him, for he has
done so much for me. I like that. Sometimes I think it would be easy
for me to follow him to the cross and die with him. I believe there are
hundreds of men and women in his presence to-day that would be per
fectly willing to die for their faith. The day of martyrs is not past. We
would have them to-day, an innumerable company of them, if conditions
were as they once were. Men are still true to their convictions. But,
oh, my dear brethren, how I would like sometimes under some circum-
stances to pass by Gethsemane and leave it alone
There are my ways; there are my schemes that I have worked out and
thought over and prayed over, and in which I have put my very best life,
and I am afraid sometimes he would like to break them up and I hesi-

412 THE BAPTIST WORLD ALLIANCE.
tate but God helping me to-day — this came over me in a very peculiar
sense as I prayed this morning about this meeting this afternoon —
God helping me I will walk in through Gethsemane 's gate with Jesus.
I will go with him down beneath the olive trees upon the cold, crisp
earth, I will prostrate myself upon the ground with him; I will try to
pray like him, "Lord, if it be possible let this cup pass from me, this
cup of changed plans and changed conceptions of things, but neverthe
less not my will but thine be done." God knows that is where I want
to get and that is where I want to stay.
Just this one word before I sit down I want to say as to the result that
would follow with such a love the world over. My brethren, if we could
eome to that point, all of us, I tell you what would result. I cannot tell
you all that would result but I will tell you one thing that would result
and that one thing is perhaps the most needed thing now in the life of
our church, and that is a perpetual revival. It is just as impossible for
sinners to come in and remain in an atmosphere of full consecration and
go out unsaved as it is impossible to-day for them to get saved in the at
mosphere that many of us furnish.
I have a friend, a Presbyterian minister, who became thoroughly
aroused concerning the worldliness of his church and their lack of soul-
winning power. He called his elders together one Monday night; there
were twenty-four of them, and he began to pour out his heart to those
men about the worldliness of that church, and finally he said to them,
"Brethren, I want to ask you, — I don't care to go into any secret of
your life that you don't want to have told, — but I want to ask you one
after another, 'Have you ever led a soul directly to Christ yourself
since you have been an elder of this church ? ' " And one after another
they said, "No." "Now," he said, "will you not bow here on your
faces with me. This thing has come over me in such a way that I cannot
remain the pastor of this church under present conditions." They said,
"Oh, pastor, we are giving more to the missions, we are giving more to
education, we are giving more to current expenses, we are doing more
in every benevolent way than ever in the history of this church ; we have
great congregations," and the like. He said, "Please don't say any
more, men; you have flattered me with that until you have caused me to
live a barren life. On my face to-night I am going to God and confess
my sin, and I am going to renew my consecration to God, and I want each
one of you to do it, and in your doing I want you to pledge me that you
will go out fresh from this meeting to your places of business to-morrow
and begin to lead men then and there to confess Christ as their Saviour
and bring them with you to the church for membership. ' ' One after an
other they came down with him quietly and slowly, but determinedly.
Then they began one after another to confess their sins of indifference
and of worldliness and the like and then to renew their covenant vows
of faithfulness to God. Then they went up each praying for the other
that God would send him by his Holy Spirit the next day some man to
win, and they went out.

Sunday, June 25.] RECORD OF PROCEEDINGS. 413
The senior elder went to his place of business the next morning and
the first man he met was his book-keeper and he shut the door and he
called him in and his face was radiant, this elder had had a new vision;
he had caught a new touch of God and he said to him, "Robert, how long
have you worked for me?" He said, "Fifteen years." "You are not
a Christian?" "No, I am not a Christian; I go to your church, but I am
not a Christian." "Well, I want you right here and now to get down
and humbly give your heart to Christ." He did it and then his book
keeper said, "Let us go out here and find the assistant cashier of this
office, he is not a Christian." They led seven men to Christ that day.
What was going on in that man 's place of business was going on all over
the city, and the next Sunday morning there were thirty-seven business
men before that session asking for membership in the church, who had
been won not by the preaching of the preacher but by the work of the
members of the church.
Oh, my brethren, from one side of this country to another let me say
we have depended upon peripatetic occasional evangelists to eome into
our churches and save our lost people too long. They have their place,
but as God is my witness I believe to-day that we are suffering from
that kind of dependence. What we want to-day is to instil into the
hearts and consciences of the members of our churches the fact that they
can win this world to Christ. Our work as preachers is largely the
work of the general atmospheric saturation with the truth of God. Your
business as laymen in the church is to take the truth, focus it in your
individual neighborhoods among your associates and get them then and
there to surrender to Jesus Christ. We have talked world problems
here, we have thought world thoughts here, we have got world visions
here, but unless we are careful we will forget to do honestly our little
piece of work that lies right around our church door. When we go
back to our homes let the first fruit of this meeting be a revival in our
churches, men won to Christ by the Spirit that has been engendered by
this mountain-peak of spiritual experience that we have had in Phila
delphia. After a moment of silent prayer the audience sang the Doxology and
the benediction was pronounced by the chairman.

CLOSING SESSION. Sunday Evening, June 25, 1911.
Session opened at. 7.45 with President John Clifford in the chair.
Hvmn "My Hope is Built on Nothing Less."
In the absence of Dr. H. A. Porter the devotional exercises were con
ducted by Dr. F. C. McConnell, who read the Scripture and led in prayer.
Hymn, "From Greenland's Icy Mountains."

414 THE BAPTIST WORLD ALLIANCE.
Mr. Shakespeare presented the following report of the Executive
Committee on the subject of Christian Unity :
The Executive Committee having received a request to appoint dele
gates to a conference of the churches on Christian Unity, recommend
that a reply be sent to the following effect :
"That while the members of the Alliance earnestly desire to pro
mote the spirit of unity and love among the churches, they believe that
this will be best hastened throughout the Baptist world by communica
tion on this subject being sent direct to each of the unions constituting
the Alliance. ' '
The adoption of this report was moved by Mr. Shakespeare and was
seconded and carried.

ADDRESS OF PRESIDING OFFICER.
By JOHN CLIFFORD, D. D.
The subject for this evening is "The Baptists and the Coming of the
Kingdom of God, In Non-Christian Lands, In Europe, In America. ' ' No
more fitting, no more important theme could possibly engage our atten
tion at this our last gathering in connection with the meetings of the
Baptist World Alliance in 1911.
I have to speak for ten minutes on a theme that is alone without lim
its and is of the most absorbing interest.
I. Matthew tells us that John the Baptist came preaching~in the wil
derness of Judea saying, "Repent ye for the kingdom of heaven is at
hand." We are preaching the same good news still and have been
preaching it all along. It is a living part of our message to the genera
tions of men. It is implied in our individualness. It unfolds itself in
our conception of the incomputable value of the soul of man, redeemed
by the sacrifice of Christ and enriched by the all sufficing grace of God.
Every true Baptist proclaims the kingdom come, and coming, and com
ing in greater fulness into the whole, and into every part, of the life of
man. II. But Mark asserts that when Jesus began His work He said, "The
time has fully come — the kingdom is close at hand." Repent and be
lieve are good news. Then He bade His disciples preach and tell men
the Kingdom of God is now at your doors. They might not know it but it
was there: for He was there; they might ignore it; but it was there—
they might refuse to welcome it, but it was there. It has come. We
assert that it is here now. God in His grace is ruling the souls He has
redeemed. He is their Sovereign in Christ Jesus His Son; the accepted
Lord of their thought and leader of their action, the one unchallengable
King in the home and in the school, in the village and in the city, in the
nation and in and over humanity.
III. We discriminate between the Church of Christ and the Kingdom
of God. The Church is not the whole of the kingdom. It is the primary
example of it. The concrete evidence of its presence and the most im
portant instrument and organ for making the kingdom universal. Jesus

Sunday, June 25.] RECORD OF PROCEEDINGS. 415
it is admitted, says very little about the Church, and much about the
Kingdom ; but in the training of the Twelve, in sending His disciples two
by two upon their ministry, and in uniting His followers with Himself
in a new social order charged with new ideas, a new spirit, a new pas
sion and a new goal, based on entirely spiritual relations, not on culture
or color, and of which He is at once the inspiring and illuminating life
and the Exclusive Head. He continues from age to age the most sa
cred and effective agency for the bringing in of the Kingdom in all its
fulness and power.
In each true church He rules : His ideas are its principles. His spirit
of love, forgivingness, self-sacrifice and brotherhood pervades its mem
bers, and its continuous missionary work is the chief means of that king
dom's advance.
IV. Need I say that some churches oppose the kingdom and are
stumbling stones in their efforts to reach the true goal of the society of
Jesus? You know it. The ideal commonwealth is based on righteous
ness and love ; and it must have liberty and equality, opportunity and
justice between man and man and between man and woman and between
man, woman, and child in order to become a genuine republic of God.
But the Church of Rome has opposed and does oppose these factors of
universal well-being in Italy and Spain, in Portugal and Austria; and
wherever it is permitted to do it. Therefore for the sake of the Kingdom
of God we are compelled to separate from it and oppose it.
And the kingdom has eome by that Protestantism which gave increas
ed vitality to all the intellectual, spiritual, and ethical elements in Chris
tianity. The kingdom came in the three great movements which make
our modern world : (1) the Renaissance with its revival of literature and
discovery of the Greek New Testament was the coming of the kingdom
in the intellect and imagination of men. (2) The Reformation was the
coming of the kingdom in the spiritual life of man, and (3) the Revolu
tion was the coming of the same kingodm in the social and civic and po
litical life of the world, and these three are successive and interdependent
stages in the one advance of the living God into and over the life of
mankind. The kingdom is coming still ! I see it in the wider sway of conscience,
in the freer course for justice, in the unlocking of the gates of oppor
tunity—in the quickened sense of sin obtaining throughout the world, in
the diffusion of brotherhood, in the gradual obliteration of race distinc
tion and the extinction of prejudices based on racial descent and geo
graphical location, in the cleaning of cities and healthier conditions of
living, and in the deep yearning for universal peace.
V It comes in many ways. It is coming by the church that like
ours makes it its supreme business to be true to the Son of Man; by the
missionary as he meets the competitive spirit of commercialism, the gold-
hunting spirit with the altruism of the Cross of Christ and saturates
trade with the impulses and enthusiasms of the gospel. It is coming by
science as it forces us into the presence of fact, compels us to study it,
to know what it means and to be absolutely, even remorselessly, faithful
to its teaching. It is coming through the philosophy of William James
and Professor Encken, who demonstrate to us the scientific character of
conversion and the supremacy of the spiritual nature of man. It is
coming through the schools and colleges training men to think for ^them
selves and drilling them for the work of life. It is coming through

416 THE BAPTIST WORLD ALLIANCE.
art and literature which more and more are exercising their rightful
influence in the ethical leadership of mankind. It is coming through the
action of legislators like President Taft with his proposals for peace and
Lloyd-George with his schemes of public aid for the invalid workman,
and Australian leaders with their wages boards for women. It is com
ing in the deep yearning of the churches for unity, begotten of our fuller
knowledge of one another and of our readiness to enter through the doors
that God is opening into a wider fellowship of mankind.
Friends, let us rejoice and be exceeding glad. The Kingdom of our
God is within us. Christ is leading. Already He, the crucified of Cal
vary, is crowned King of Kings and Lord of Lords. Hail Him as your
King. Meet with the broadest sympathy all efforts that alleviate mis
ery, that purify life, that uplift the world. Preach the whole gos
pel, — the gospel for an individual and the gospel for a regenerated
social order. And ever be sure of this that the Kingdom of God is come
nigh to us. It is the one supreme and enduring reality. Never doubt
that. (Applause.)
Dr. Prestridge announced the following as the Committee on Unoc
cupied Mission Fields :
Rev. J. W. Ewing, chairman; Messrs. Wilkin, Brooks, Morris, Carter,
C. E. Wilson, and T. B. Ray.
Dr. John Humpstone, of New York, delivered an address on the
' ' Coming of the Kingdom in Non-Christian Lands. ' ' *
Chairman: Now, we are to be taken to Europe and look at "Baptists
and the Coming of the Kingdom in Europe," which subject will be pre
sented by my friend, Mr. Ewing, of London.

BAPTISTS AND THE COMING OF THE KINGDOM— IN EUROPE.
By Rev. JOHN W. EWING.
As we take our stand upon the watch tower of Europe, and look out
over the people of many classic lands, we seem to hear the cry, "Watch
man, what of the night?" and the answer, "The morning cometh." It
is an hour charged with indefinable significance, an hour when myriads
are waking from the sleep of ages and are turning towards the dawn-
light of a new day. Surely a breath from God is passing over the na
tions, quickening vast populations with an unknown life, and kindling
forces which will shape another era. Everywhere is there a new impa
tience with tyranny, whether civil or ecclesiastical; everywhere a dis
content with the mere forms of. religion and the formulae of ereeds-
everywhere a longing for some deeper and Divine experience, something
which may satisfy the hunger of the starving soul, may enlarge the hori-
*The committee was unable to secure the manuscript of his address and hence it
does not appear. — [Editor.]

REV. GEORGE W. TRUETT.

REV. J. W. EWING.

Sunday, June 25.] RECORD OF PROCEEDINGS. 417
zon of thought, and bring life into contact with its Maker. There is a
great cry abroad, sometimes articulate in looks or speech, sometimes ex
pressed only in a wistful glance or a broken tone; it is the cry of the
spirit of man, amid all the superficialities and shams of the hour, for
reality, for righteousness, for God. Never has the exterior of life been
more brilliant, never civilization more advanced, never science more
triumphant, and never men more conscious that, with it all, "Some
thing ' ' — and that the great thing — ' ' is wanting. ' '
This spirit of unrest and desire shows itself in lands most diverse,
both in government, in faith, and in degree of culture. It is found
acutely in lands long under the shadow of the Vatican — in the kingdoms
of Italy and Spain, the Empire of Austria, the new Republic of Portu
gal, and the older French Republic, standing at the crossways between
Rome and materialism.
A portion of last summer was spent by me in Spain, the land of the
Inquisition, , where for centuries, Rome reigned unchallenged. I found
myself in the midst of a national ferment; the leaven of a new indepen
dence working in Spanish society, and the working men in tens of thou
sands turning away from the Romish priesthood and all its works. Upon
a lovely mountain near Barcelona I watched a group of workmen one
evening returning dusty from their day's toil: their glance fell upon a
little party of black-robed priests making their way by a lower path.
One of the workmen pointed at the priests, and his comrades gazed upon
them as though they were a blot on the landscape. No word was spoken,
but the look made one tremble — the contempt of an awakening prole
tariat for what it knew of the ministry of Christ. On a Sunday morning
I attended service at the Roman Catholic chapel on the mountain, and
there I found the secret of the position laid bare. The chapel was
crowded with wistful seekers, mostly women. The service was ornate
but mechanical, and before its close a printed litany was handed round,
a litany confessing national sins. What were these sins ? Some of them
were such as we all deplore — intemperance, impurity, the greed of gold.
But then came a prayer which threw a lurid light on Rome's whole atti
tude — "For the freedom of worship, for the license of the press, and for
liberty of conscience, 0 God have mercy upon us." In that one petition
I saw the yawning of the chasm between the old, hard persecuting Pap
acy, and the spirit of the living, thinking, troubled yet aspiring genera
tion in which we live. But the pity of it is that vast masses in these
erstwhile Catholic lands think that in rejecting Rome they must reject
Christ — that in vindicating freedom they must have done with religion.
In France this idea now governs the system of national education. In
that country two young women lately came to one of our pastors, having
grown up under the atheistic system of public instruction, without ever
hearing the name of Jesus Christ. They were simply pagan, but when
the Saviour was presented to them they joyfully accepted Him. The
Papal lands are as fields white unto harvest.
But in the east of Europe stands a group of nations, separate from
Rome, yet with no clearer light. In Greece, in a portion of the Balkan
region and above all in colossal Russia,, we see multitudes, under the
sway of the Greek Orthodox Church, who in spiritual things "cannot dis
cern between their right hand and their left hand." Russia is essenti
ally a religious nation. "Holy Russia" her sons lovingly call her. In
27

418 THE BAPTIST WORLD ALLIANCE.
every direction rise the gittering domes of churches; in every house is
set the sacred picture with its little lamp burning before it. But Ortho
doxy has grown barren and worship a form. The people go through
their prostrations and prayers, and turn back to the toil of life with
hearts still athirst. The Saviour is hidden behind the ikon, and the
masses, at least cannot find Him. Never shall I forget the day when I
stood in the Cathedral of Kozan in St. Petersburg, and watched the peo
ple coming to the famous ikon of "Our Lady of Kozan" — now an army
officer, breast covered with medals ; next an old grey-haired moujik, long-
coated and high-booted : then a richly-dressed lady of society, or some
poor woman with her babes — kissing the picture, kneeling before it, gaz
ing upon it with eyes that spoke of souls seeking, seeking! Nor can I
forget the scene in the monastery Chapel of Alexander Nevsky — the pil
grim from the south, travel-stained and weary from the long, Russian
roads, standing, staff in hand and wallet on back, gazing up towards the
altar with a look of unutterable yearning — a modern "Christian" with
his burden looking for the place where burdens fall away! That bur
dened pilgrim is Russia to-day. All over the land are souls athirst,
finding in Orthodoxy a broken cistern, and feeling about for the fountain
of life. Baron Nicolai told me of a little village which had never been
visited by an evangelical preacher, but which became weary of the rou
tine of the Greek Church. The men of the place waited upon their
"Pope" and asked if he had nothing to give them to do their souls good.
He angrily locked the church up and left the village. Greek Ortho
doxy, like Rome, fails to meet the needs of the awakening conscience.
Now what is the meaning of all this unrest, but that God is calling the
nations to higher things, that He is preparing for a new manifestation of
His kingdom — that ' ' empire of knowledge and of love, whose administra
tion is entrusted to His Son" — the kingdom that comes, through the
ages, not with observation, not with beating drum and flourish of trum
pets, but by the triumph of the Cross?
But who are to be the standard bearers of this new advance of the
kingdom of God? Shall we look to the great church-establishments of
Protestant Europe — to Lutheranism in Germany, or Anglicanism in the
British Isles? These churches are fettered by their union with the
worldly power, and weighted by State responsibilities. In vain do we
look to them for the free spirit which shall emancipate the weary millions
of Europe. Brethren, it is my heart's conviction that God has raised up
the Baptists, a people nourished and fortified in days of trouble and
tears, for the work of this very hour. At this moment we are found in
every European land, from the Castilian Mountains to the Ural Range.
In dark countries, like Bohemia, where the light of the Reformation was
once quenched in blood, the light flashes out again from little Batpist
churches: along the storm-swept Balkan heights we trace a line of Bap
tist beacons ; and now in mighty Russia the Baptists are becoming a host.
"I cannot conceal from myself," said a Paedo-Baptist from Russia to
me, "that almost all the evangelicals of Russia are Baptists." The
growth of the Baptists in Russia has attracted the attention of the Rus
sian press which gives us front-page reports, of the Russian Government
which issues restricting regulations for our congresses, of the Holy
Synod which imitates our methods in order to compete with us, and best
of all, of the Russian people who crowd our gatherings, week-day and

Sunday, June 25.] RECORD OF PROCEEDINGS. 419
Sunday. I have myself seen them, high and low, thronging now a palace
ball-room, now a school-room, and now a workmen's hall, to hear the gos
pel from our brethren. As a Russian lately wrote: "God is calling the
Baptists to take a leading part in the moulding of the young Russia" —
the Russia that is to be.
Now is there anything special in our Baptist position which may fit
us to be the heralds of this new movement of God's kingdom in Eu
rope? I think there is. In an age of unsettlement, when men are seek
ing truth, but are impatient of church traditions, the Baptists stand
forth with the open Bible in their hands, basing all their teaching on
"the impregnable rock of Holy Scripture." A fine, if involuntary trib
ute comes to us in this respect from the pen of a leading Roman Catho
lic theologian in England. Father Hunter, in his "Outlines of Dogmatic
Theology," a book which bears the imprimatur of the late Cardinal
Vaughan, points out that in accepting infant baptism, the great mass
of Protestants have adopted a practice for which there is no "clear
Scripture warrant"; but they have felt, he says, "the force of the argu
ment from tradition and the authority of the Church," and have in
this "abandoned their own principle as to the rule of faith." But he
goes on to say that the Baptists are "more consistent in evil" as they
refuse to admit the argument from Traditions and, taking their stand.
on Scripture alone, reject infant baptism altogether. Between the Bap
tists and the Roman Catholic, there is in this matter, says Dr. Hunter,
"no common ground." Yes, it is true; and for this very reason we are
free to go through Europe as the champions of the Divine Word. Un
fettered by tradition we bring to the distracted nations of ecclesiastical
Europe the word of light and life which, when applied to the soul by
the Holy Spirit, makes the humblest believer independent alike of the
authority of Popes and the decrees of Synods.
Hence, Baptists are always the pioneers of liberty — "Christ's king
dom," wrote Leonard Busher in 1614, in his "Plea for Liberty of Con
science," "is not of this world, therefore may it not be purchased nor
defended with the weapons of this world, but by His Word and Spirit."
That is our message to-day for the governments of Europe. "Re
ligious freedom," wrote a Russian Baptist a few weeks ago, "is
still on paper, while our hands and feet and tongues are bound in the
chains of the law as formerly. Persecutions, blows and imprisonment
are our treasure and glory." When will the rulers of earth learn that
the Christian conscience is bound by the word of God only, and that
prison and exile and fines for differences of conscientious judgment are
as irrelevant as they are unjust? We Baptists stand everywhere for
freedom, and for freedom the masses of Europe are pining to-day.
Again we have a special mission to Europe in that we have always
been a denomination, of evangelists. At the heart of our witness is the
Cross — the Cross presented with love and earnestness and a wooing
plea to the hearts of men. One thinks of John Bunyan tramping the
roads of Bedfordshire, when out of gaol, to bid men and women "Come
and welcome to Jesus Christ"; or of William Carey sailing to far-off
India that with tongue and pen he might point sinners to Jesus; or of
C. H. Spurgeon standing up in the Metropolitan Tabernacle for thirty
years to tell to the unfailing multitude what a dear Saviour he had
found; or of J. G. Oncken traveling through Germany and Russia with

420 THE BAPTIST WORLD ALLIANCE.
the evangel of redeeming love. And one rejoices that to-day the mantle
of the prophets is not lost. Still have we our ardent souls in whom the
passion for winning men to God burns as the consuming motive of life.
And the people are welcoming them. In France and Italy, as in Russia
and Hungary, burdened consciences are finding peace through the blood
of the Cross, and darkened lives are receiving the light of a transfig
uring joy.
Surely God is calling us to carry the balm of Gilead to heal the
wounds of Europe. Can we hold back at such an hour? An open door
is set before us. As once Paul heard, at the gate of the West, the cry,
"Come over into Macedonia and help us," so now to us comes the call
from Spain, from the Balkans, from Russia. To hesitate would be to
lose the opportunity of ages. To delay might be to be too late. The
present position is unstable. The people are turning from priestcraft;
if not won for Christ they will sink into materialism. Already in Rus
sia the spirit of negation is falling upon the universities. Hundreds of
students, male and female, are giving up religious belief, and with it
moral restraint. Social and political changes are altering the character
of nations. Democracy is coming to its own; but if the leaders of dem
ocracy are to be atheistic, of what value will freedom be ?
To us as Baptists the call of God comes as a trumpet-note. We are
waking to consciousness as a world-force; we glory in our principles
and in our growing strength; we have this week gained a new esprit de
corps. But what is to be the end of it all? If God has given us power,
we must use it for the weak, for the succoring of brethren in difficult
places, and for the marshalling of our forces at strategic points. Does
not the Captain of the Lord's host bid us concentrate upon Europe?
Europe, made Christian, peaceful, missionary, would send a stream of
blessing through the whole world. We must capture Europe for Christ,
by sending men and women throughout her to preach. with Pentecostal
power the "Old, old story" of redeeming love, and by planting Baptist
churches in every district which shall be fortresses of freedom and
truth. But we cannot do this with foreign armies alone. An Oncken,
or a Meyer, may act as pioneers; but for the development and consoli
dation of the work we must look to the sons of these lands. We must
build up a native ministry — pastors, teachers, evangelists, instructed
and equipped, who shall be able wisely to guide the new churches as
they spring up. The Eastern mind is rich and eager, capable of great
things under enlightened leadership, but restless and tending to wander
into by-paths if left without judicious guidance. God grant that we
may soon have a college in eastern Europe for the training of young
men who shall become in the countries of that region what John Bun
yan and Benjamin Keach and Andrew Fuller were to England, and
what Roger Williams was to America!
But if we are to fulfil our European destiny, we must seek a quick
ened spiritual life. No planning, no subscription list, no education will
avail, unless within us burns the spirit of an intense devotion to Christ.
We cannot bring the kingdom in, unless we love the King. Jesus must
be all to us, if we are to give all to Jesus. Alas! in many of our
churches, we are told, the glow of love dies down and the passion for
souls grows faint. We need to go back to Calvary and Pentecost if
we are to win Europe for the Saviour. Only the old power will tell.

Sunday, June 25.] RECORD OF PROCEEDINGS. 421
And this can be ours only as we continue instant in prayer — and iri
prayer into which our souls are poured. When the apostolic John Elias
died, men enquired whence his power had come. His widow took a visi
tor into his study and said, pointing to the carpet by his chair: "I have
often seen that spot wet with his tears." There was John Elias 's
secret. He prayed, as David Brainerd did, with an intensity of spiritual
desire that drew his very soul into his intercession, and from such
prayer he same forth charged with the energies that men cannot resist.
We need a revival of prayer and love and sacrifice — a renewal of fel
lowship with Jesus in the travail that redeems. A great vision floats
before us — of a Europe enlightened, emancipated, unified, a lovely pro
vince in the Saviour's Empire — ; but the vision can become fact only
as His visions did. "Who, for the joy that was set before Him, en
dured the Cross, despising shame."
O Church of our Fathers, cradled amid sorrows, kept through stormy
years, made strong in ages of struggle, and standing now at the gates
of a great opportunity — hold not thy peace in this hour of needed deliv
erance, for "who knoweth whether thou art not come to the kingdom
for such a time as this?"
Hymn, ' ' I Love Thy Kingdom, Lord. ' '
Rev. George W. Truett delivered the following address :

THE COMING OF THE KINGDOM IN AMERICA.
By Rev. GEORGE W. TRUETT, D. D., Texas.
Fellow-Baptists, my first word is a word of gratitude that God's mer
cies have been so richly over this Alliance for this week from its open
ing session till its closing hour; a word of gratitude to this good city,
the City of Brotherly Love; a word of profoundest gratitude for these
men who have come from every nation beyond the doors of this, to
hearten us and inspire us as we have never been heartened and inspired
before. We can well understand why Lloyd-George said that our noble
President, Dr. Clifford, has a conscience without a crack in it. And we
have looked on the face of Mr. Meyer and heard him; he made us think
of Christ. And as we have seen and heard this sagacious statesman of
a secretary for Europe our hearts have burned within us with an in
expressible thrill. And as we have seen these our suffering brethren
from the lands afar, we have resolved as never before for the rest of the
journey earthly to give our best to our King. These men who are suffer
ing now will not fail; they will remember their fathers and by such
memory they will be inspired to bravest and unfainting endeavor. Our
fathers held the bridge of truth against overwhelming armies ; these suf
fering brothers from the other lands stand in this Thermopylae of the
ages and just as their fathers threw themselves into the breach and
saved Zion, so shall these men in the lands afar.
My task to-night is the task of carrying coals to Newcastle. We have

422 THE BAPTIST WORLD ALLIANCE.
had a week where the hours have come and gone, many of them, and
every phase of polity and doctrine and method seems to have passed in
review before us. This week may well be likened to a great council of
war where God's men have surveyed the battle-field and have taken cog
nizance of their forces. The issue is the conquest of the world for the
Saviour, and we have seen and felt as never before that the victory is
as certain as the promises of God. But what of America in this great
program? The eyes of all the world are on America. Emerson said
that America seems to have been the last effort of divine Providence on
behalf of the race. Hon. Mr. Bryce, the Honorable Ambassador for
Great Britain, said that America is attempting the largest experiment
in self-government in the history of the world; and that noble Spurgeon
said to one of our brethren a little before his departure, "Go back to
your country and tell your men that the hopes of the world are centered
in your country, the free Church in the free State, and do your best."
America is threatened to-day by manifold 'perils. Optimism is a very
stupid and hurtful sort of thing if it fails to face the facts. Hope should
never be blind. That man who will put his ear down and listen with a
little care shall hear the rumblings of subterranean forces that hiss
under the thin crust of our civilization. Certain perils menace this great
America. I may hastily sketch some of them. We are menaced, for one
thing, by our vast and fast-growing cities. The challenge for our civili
zation and the test of our Christianity are these same cities. As go the
cities, so shall go the nation, and if the churches are to save America
they are confornting the task of saving these cities. The populations of
our country are rapidly hurrying to the cities; in 1800 only three per
cent of the people were in the cities of America; now something like
forty per cent are in the cities, and in another short generation at the
present ratio more than twenty million of a majority of the people shall
live in the cities. In the cities all the extremes of life meet ; in the cities
all the tastes of civilization converge. There is Dives in the city with
his flaunting and ostentatious and oft-times wicked wealth, and there is
Lazarus hard by him rotting in the slums. There are the best and the
worst that meet in the city. In the city is the scurvy politician, that
gentleman that Jotham tells about in his parable, who said to all the
trees of the field, — ' ' Come all of you and put your trust in my shadow, ' '
and in many of our cities the trees of the field are putting their trust
under the shadow of the bramble which neither bears fruit nor gives
shade. In the cities is massed the amazing saloon power, the intolerable curse
of American civilization, that syndicated power that menaces everything
in American life, that leech is sucking the blood from the veins of
our Republic, that anachronism of our modern civilization, that rich
fiend and chronic criminal of all centuries here converging in the cities.
We must reckon with that evil force. And allied with that force is that
same scurvy politician and the gambler and everything and person that
worketh and maketh a lie.

Sunday, June 25.] RECORD OF PROCEEDINGS. 423
In the city we have to an awful degree a venal press. Not by a very
great deal is all the press venal, thank God, but in the city we face the
problem of a press to a remarkable degree without serious moral pur
pose and without lofty patriotism. I do not know any more timely word
that America needs to-day than that ringing note of Paul to the Gala
tians where he sounded out the declaration of the independence of the
human soul and in that ringing note said, "Brethren, we have been
called to liberty indeed, only use not your liberty for an occasion to the
flesh." America is suffering in many ways and places from an over
dose of misused liberty, and one of such sufferings is expressed in a mis
used press. To be sure we would not have a muzzled press, but a free
press, an untrammeled press, a press not censured by the Sultan, nor
sizzled by some Czar, and yet the press in many instances in this great
land of ours has used its liberty for an occasion to the flesh. It goes
through the sewers and cesspools for matter with which to fill its col
umns. It opens ulcers and leprosies before our boys and girls that they
ought never to see. It exploits the doings of rich fools and harlots and
suicides whose names ought never to be mentioned. It plunges its ac
cursed beak into the putrescent carcasses of crime and virtue, and it
parades it all before a waiting world. Oh, gentlemen of the press, ye
are called into liberty, only use not your liberty for an occasion to the
flesh. We are confronting the problem in this country of immigration, one
of the most menacing perils that confronts this great continent, the peril
of immigration, a peril marvelous both because of its magnitude and be
cause of its quality. The immigrant to-day is to a large degree very
different from the immigrant here in the long-ago. In the long-ago God
seemed to sift all Europe to get a composite and universal people for
working out here on this continent a civilization, that should point the
way for the world. The Puritans came from old England, men who had
felt the fires of Smithfield; the Huguenots came from France, who had
heard from their fathers the story of St. Bartholomew's Day;
the Covenanters certain and glorious came from their con
venticles throughout the hills of Scotland; the beggars came from Hol
land who were wrecked in the fierce struggle and suffering for human
rights. All Europe seems to have been sifted in that early day by the
Almighty that he might get wheat here to plant to bring on a harvest
that should point the way for the healing of the nations; and not since
Abraham went out from his own land to a land that he knew not of, has
there ever been such a migration as that which came to America in those
early days, for the shaping, the creating of a nation for the eyes of the
world. We are confronted, my brothers, with a different problem now. Thank
God the nations of the world are yet sending us many of their noblest
and bravest sons and daughters, and yet along with that number comes
a vast alien force which shall put a strain upon American institutions,
that shall try our life to its deepest depths. Wide open and unguarded

424 THE BAPTIST WORLD ALLIANCE.
stand our gates and through them comes a wild motley throng. Men
from the Volga and the Steppes, men from the Hoang Ho, Malayan,
Scythian, Teuton, Celt and Slav, bringing the old world's ignominy and
scorn, these bring unknown gods and rites, those tiger passions here, to
stretch their claws in the street and alley, with strange accents and loud
voices that menace our very air, voices that once the Tower of Babel
knew. Oh, Liberty, white goddess, is it thus well to leave our gates un
guarded? Fifty nationalities or more fill up the larger cities of this
American continent; and that very fact, the alien populations of the
world with their strange customs and beliefs and ideals and sentimen-
talisms, these all are putting a strain on American life that shall try us
to the last desperate degree.
And another peril that menaces our American life is the vast aggrega
tion of our wealth. Not in all the history of humanity have there been
seen such aggregations of wealth as may be seen on the American land.
Such aggregations are both staggering and appalling, and one of the
most menacing dangers that any nation ever faced is the danger of ac
cumulating wealth. Luxury enervates and deteriorates and destroys,
and to-day one of the problems of all problems in our American life is
whether she can stand the strain of this heaving, boiling sea of vast ac
cumulations, and that virus in American blood which cries out to get
rich quick and to get more and still more of material treasure. For
money all our ideals have been tainted, and for money all our ideals have
been in danger. That passion for money is this hour to a terrible de
gree dictating terms to society and seaming our highest patriotism and
stifling intellectuality. That nation, that civilization, has a dismal fu
ture before it if it shall put money before men. One of the dangers
of American life is that same menacing danger.
Then there are other evils on every side that march in rapid review
before us. The home by a thousand reasons is beleagured and imperilled,
and when the home goes down everything holy in our civilization is tot
tering to its doom. In our great country lawlessness to a fearful degree
stalks like a pestilence through the land. In our great country the awful
gulf between labor and capital remains unclosed. In our great country
divorce mills continue to grind out their disgraceful results. In our
great country the craze for amusement threatens the destruction of
things serious, and such threatening threatens the destruction of the
sense of sin and the sense of reverence. In our great country irrever
ence grins in the face of God. We run to cartoon and levity. In our
great country the social world is filled with frivolities and vanities and
the business world crowded with dishonesties, and the political world
bathed with graft, and the religious world mocked by formalism that is
never to bring Christ's people to their knees. Oh, this is no time, my
brothers, for that negative complacent soft-going optimism which says
soothingly, "All is well." But what have I said this for? To chant a
dirge? No, no. To sound out a jeremiad? No. But to beat a charge.
Great tasks create and challenge great folks, and the task that is be-

Sunday, June 25.] RECORD OF PROCEEDINGS. 425
fore the American people is a task to call out the noblest activity, and
in doing it to build the loftiest possible character beneath the sun.
Paul said a great and effectual door was open to him, and added, "and"
— not but — ' ' and there are many adversaries. ' ' The same glorious gospel
with which the early Christians overcame the rotting Roman Empire in
one generation is our gospel yet; and the same almighty and living Sa
viour that panoplied them for their work stands just as ready to panoply
us for ours.
What are our resources ? It will cheer us to look for a moment at the
numbers that our people in America have. Some four million white Bap
tists North and South, belonging to these two separate Conventions,
several thousand noble Baptists yonder in Mexico where that upheaval is
working an evolution toward democracy that shall make for the noblest
results for Baptists ; several thousand Baptists in Latin America through
out this great continent; and yonder in Canada, not a great army, but
never a more heroic and devoted army rallied about Christ's flag than
our Baptists of Canada. Nor is that all, nor is that least. More than
two million Baptists in black who keep one spirit and one aim and one
consecration and one purpose as they go, the flying evangels of Christ
to make known the gospel to the world. You brethren from afar, from
the many countries throughout the whole world beyond this, when you
go back, tell them that the white Baptists of America count as one of
their chiefest and most glorious assets in winning America and the
world to Christ, our great army of brothers in black who are side by
side with us. I do not stop to discuss our institutions, our colleges, our
seminaries, our papers, our hospitals, and orphanages, and the manifold
institutions that are springing up all over this vast continent. What a
great force we have to deploy upon this marvelous field.
And in addition to that, the currents are now in this country begin
ning to run our way even more and more, and they are running our way
more and more, for that matter, in all the lands afar. This is democ
racy's hour. This is the hour when Demos is in the saddle, this is the
hour when the average man has been given and is being given his dig
nity, this is the hour when the family of Mr. Nobody is rapidly becoming
the family of Mr. Somebody; and the triumph of democracy, thank
God, means the triumph for Baptists everywhere.
Nor is that all. We have a distinctive mission and message to the
world. That denomination that does not have its separate mission and
message, which cannot be given up, is guilty of criminal sin against
God and man. Certain age-long contentions for which we have stood
cannot be given up, and in that very fact, the distinctiveness and impera
tiveness of our mission and message, we find the marvelous challenge to
our best. There is untold power in him who knows a language of God's
own tongue, and the Baptists, my people at home and abroad, have a
mission and a message which they cannot give up; and in that fact
they have a marvelous challenge and opportunity for the expres
sion of their noblest life. Absolute loyalty to the person and

426 THE BAPTIST WORLD ALLIANCE.
authority of Jesus Christ; personality and religion, and therefore no
proxies, nor sponsors, nor deputies in the Kingdom of God; the right
and the duty of private judgment ; the Church of Christ a spiritual insti
tution and therefore the inexorable necessity of a regenerate member
ship! And in such regenerate membership and in such spirituality of
church organization there is a death-blow to infant baptism and to
hierarchies and to government of churches by State. Certain great age
long contentions we cannot yield, and in the very distinctiveness of our
mission and message we have one of the world's most inspiring oppor
tunities. Oh, we hail certainly with gladness every trend toward the union of
God's people; and happily God's people as represented by my Baptist
people are in a glorious position to make a suggestion to all our re
ligious brothers of all other nations; that suggestion is, "Brethren, we
must come back to the source of religious unity and authority with
which the early fathers went forth to their warfare and that source of
religious authority and unity is the authority of Jesus Christ's voice
in his word." No other formula do we ask, no other ecclesiastical ca
non will we adopt, but we come back to the word of God, the authority
of Jesus therein voiced, and we call men everywhere to eome to us for
union and authority even to that Book.
Marvelous was that scene in 1870 when yonder in the Vatican the
dogma of papal infallibility was passed. In the awful excitement and
clamor of that hour Archbishop Manning, later Cardinal Manning, rose
to some great eminence to quell that turbulent people in the midst of
that awful decision and when he got their attention, holding in his hand
the paper pronouncing papal infallibility to be the doctrine of Roman
ists, holding that dogma in his hands, he said, "Let all the world go to
bits and we Catholics will reconstruct it on that paper." The Baptist
smiles when he hears that, but taking up a little Book and holding it
aloft, his word to the world is, "Let all the world go to bits and we will
reconstruct it on the authority of Jesus Christ voiced in the New Testa
ment." Some things in this world are unchangeably true and others
are just as unchangeably false, and never did truth win her battles on
any land, or in the midst of any people, by compromising in any one
iota the fundamentals of truth. Oh, brothers, beyond all else for which
we long, do we long for the union of God's people, but we want no om
nibus compromise, we want no sham union or unity; we want union and
unity alone on the authority of the Son of God.
And we Baptists come back to the word of God as the absolute and
ultimate authority for the people of God. God seeketh such to worship
him as worship him in spirit and in truth. Let us put that latter part
in too. If a man shall come saying, "I get my revelations by an inner
consciousness and that alone," I will tell him, "You are on the par with
the men in the old days of the Judges when the Scriptures declare of
them, 'Every man did that which was right in his own eyes.' " 0
brothers, we shall come back to the authority of Jesus Christ as voiced

Sunday, June 25.] RECORD OF PROCEEDINGS. 427
in this truth and with that authority we will go forth to the warfare
into which we are called.
What is the task of America? The task of America is that she her
self become thoroughly and truly Christian. Brethren, this great Amer
ica can command the conversion of the world on one condition only,
and that is that she be Christian through and through, and that is the
great call of this hour to America. Little shall it matter that our
missionaries stagger down to premature graves in India and China and
Japan and the Islands of the Sea, if the nominally Christian lands are
to remain nominally Christian. Oh, my brothers, the one call loud and
clear to the nominally Christian nations of earth, America and Britain,
is that these great Anglo-Saxon peoples shall be thoroughly Christian
and shall preach Christ's glorious gospel, not simply through a few mis
sionaries on the foreign field, but in every phase and fibre of our na
tional life.
The globe trotter and the trader have done the Christian religion im-
measureable harm. They have misrepresented us before every mission
field on the face of the earth. America is to be Christian in her com
merce and in her polities, in her art and in her education, in her litera
ture and in every phase and fibre of her social order. And until that
shall eome to pass the nations shall roll on in spiritual darkness and out
into eternity without the knowledge of God.
We must remember that no longer are there any hermit nations, no
national secrets are there any more; the world is a whispering gallery
now. The nations have been brought into one great neighborhood; the
seas have dwindled into little brooks and nothing anywhere can now be
done in a corner, and America is being bombarded with questions from
every heathen land beneath the stars. Those questions go to the very
heart of our life. We are being asked, — "Why do you have plague
spots in your cities?" We are being asked, "Why are you deaf to the
cry of two and a half million children that work in your factories?"
We are being asked, "Why is there such evidence of greed in business
and such debauching graft in politics?" We are being asked, from
every land under the stars, "Are you yourselves Christians?" And we
shall be more and more under the bombardment of those searching and
of other questions. The only thing that can save America, and through
her a large part of the world, is that America shall be Christian
through and through and first of all the people of God.
The prophet saw the day when the very horses should have on their
bells the inscription of 'Holiness to the Lord,' as well as the inscrip
tion on the mitre of the priests, and when the pans and pots in the
kitchen should be marked with holiness as well as the vessels in the
temple of God. That day must be ours when commerce and literature
and politics and the entire social order shall be massed into one living
consecrated impact, power on fire for Christ, and every pagan super
stition will fall before it in one year.
The present call to America then is, perhaps as never before, a mighty

428 THE BAPTIST WORLD ALLIANCE.
call to give the gospel to all the peoples. Is it a sufficient remedy ? It
has solved the question of the cities wherever it has been given a fair
trial; it has solved the question of immigration, from the time the im
migrant has come until to-day. It will solve the question of the dread
ful gulf between labor and capital, for men will never be brothers in
deed until they are brothers through the saving grace of God. It will
solve the questions in every relation and position of life, from the man
on the boulevard, hardest of all to reach because he is so barricaded by
pride and wealth and liveried servants, to the man on the Bowery hear
ing Jerry Macauley telling of Christ's power to save.
0 brothers, the hour is ripe for the noblest religious campaign for the
saving of men that the nations ever saw. God is not only the God of
grace but the God of providence, and he is pointing the way now as
never before for the noblest effort the world has known to win souls to
Christ Jesus. We must do that to accredit our churches. Cold-blooded
and unbelieving men will continue to, shoot out their lips with scorn
until we have those credentials of Christ sent back in his statement to
John, and that crowning credential of his messiahship, as of the divine
mission of the church at this hour, is that the poor shall have the gos
pel preached to them. We must do that to save the churches themselves.
Oh, I would plead with unceasing faithfulness for orthodoxy in our
churches, to be sure; and yet there is such a thing as dead, dry ortho
doxy out of which has gone the heart-beat and the passion for a lost
world. The land-mark that most of all needs resetting in our American
churches is the predominant passion to save lost souls, and any church
out of which has gone that passion is going on the rocks, and any church
out of which has gone that passion is but a grinning, ghastly skeleton
of a churoh; and any preacher out of whose preaching has gone that
passion is no longer an evangelical preacher, preach whatever he may
and however eloquently he will. The only thing that can save our
churches is a living orthodoxy. The only thing that can save America
and Britain and all the world is a living passion worthily voiced by the
lips and lives of God's people to bring a lost world to him. That is the
•call to America.
Oh, my brothers, the hour is ripe for the best thing that America ever
did for herself and for all the nations afar, and that is, in an earnest
ness passionate with the throbs of the cross, to go out to win this land
and then the other lands afar to the feet of Christ Jesus the Lord. And
that great consummation is coming. We have seen in this Alliance the
vision of that all-glorious day; Jesus is marching towards high-noon in
his conquests of the world; he will be King at Washington and in Lon
don and in Berlin and in Paris and in St. Petersburg. He will rule over
Congress and Parliament and Reichstag and Duma and every govern
ment and commerce and class in all the world. This hour he is marching
to his coronation as King in all the wide world.
Many are the stories they tell of that beautiful world-famed Queen,
Victoria, but this appealed to me almost as none other that I ever heard.

Sunday, June 25.] RECORD OF PROCEEDINGS. 429
One day as she listened to the chaplain preach a sermon on the signifi
cance of the coming again of Jesus to the world, those near the royal
box noticed the beautiful Queen as she shook with emotion, as her lips
quivered and as her eyes were suffused with tears. When the service
was ended she asked to see the chaplain alone, and when he was ushered
into her presence and beheld her great emotion he asked her its occasion,
and she said, "Oh, sir, what you said about the coming again of the
world's rightful King." And he said, "Why are you so moved?"
And she said, "I could wish to be here when he comes." He said,
"And why do you wish to be here when he comes?" And with emo
tion indescribable and sublimely glorious she said, "That I might lay
this crown at his blessed feet."
Oh, brothers and sister in this Alliance from America, from Europe,
from Asia, from the land of Ham, from the Islands of the Sea, out of
every nation under heaven, shall we not to-night in that vast, mighty
presence dedicate our all to bring about that unspeakably glorious con
summation, and then after a bit that enrapturing word shall be passed
along the line that he reigns in America and in Britain's vast domains
and in the mighty dominions of the Czar and the Emperor and the Sul
tan and in all lands, and among all peoples; and all dominions, and all
republics, and all governments and all peoples shall be lost in that one
kingdom of him who is the world's blessed and only Potentate, him
whose it is here and forever to be King of kings and Lord of lords.
Even so come, Lord Jesus. (Applause.)
Dr. J. Henry Haslam, of Philadelphia: Mr. President, my dear
friends, I have had the honor of welcoming to this city and to these
conventions, our Northern Baptists, and of saying some words of wel
come also to the assembled representatives of this Baptist World Alli
ance; and now, sir, I am asked to say just a single word of God-speed
after your tarrying with us. It would seem to me that after reaching
the great heights, the commanding outlook to which we have been car
ried to-night as if we ought not to tarry to multiply words. We have
extended to you with great gladness every courtesy of which we could
think. There is one note that has not been sounded through these great
assemblies, and that note I wish to sound in a word or two to-night.
Most of you will recall that a few years ago in the city of Buffalo
there was held what was called the Pan-American Exposition. There is
a tragic memory for all Americans connected with that great Exposition.
Those of you who were there will remember a striking group statue which
stood on the shores of that beautiful artificial lake. The statue was
one by Borglum, an American artist. In the centre of the group stood a
life-size statue in the midst of a chariot, holding the reins over four
great steeds. On the right hand side of the driver stood another statue,
life size, on his shoulder a cog-wheel, representative of the manufacturing
arts. On the left hand side was another statue, over his shoulder a
scythe suggestive of the agricultural arts. At the other extreme of this

430 THE BAPTIST WORLD ALLIANCE.
group of three, were two more statues, this time of women with trum
pets to their lips as if they were sounding a conquering march of the
man who held the reins. Just behind the figure in the chariot stood a
heroic-sized statue of the Spirit of Progress, leaning over the man and
whispering into his ear as if to encourage him in his triumphant march.
On the pedestal was chiseled, "The Genius of Man." After studying
this impressive group and turning away from it you will recall that you
were face to face with the Ethnology Building. Around the dome in one
of the panels was this striking inscription, quoted I think from Emer
son 's ' ' The Method of Nature, " " 0 rich and various Man ! thou palace
of light and sound, carrying in thy senses the morning and the night and
the unfathomable galaxy; in thy brain, the geometry of the City of God;
in thy heart, the bower of love and the realms of right and wrong. ' '
As one thought of the suggestive statue and the great sentence of the
American scholar and moved out over those asphalt pavements all
atremble, — because underneath them was hidden away the vast machin
ery that operated the whole exposition, the power for which by the
cunning skill of man was got by dropping a part of Niagara's torrent
into a deep well to turn the mighty turbine wheel and send along the
copper cable the power to move the great Exposition, — as one thought of
this achievement, this statue, this sentence from the scholar, of course he
was impressed with that marvelous and skilful way in which the man
was holding in leash the cosmic energies and bidding them do his will.
But an afterthought brought back to every visiting American I am sure
this deeper truth that greater than anything that any man had ever done
was the man who did it, and greater than any utterance man ever spoke
was the man who spoke it.
This side of the sapphire throne of God, the greatest thing on earth
is the man whom God has made in his own spiritual image and likeness,
and all through the days of this meeting you have been bringing us by
your testimonies from Russia and Moravia and Hungary and Great
Britain and America and the rest of the world, you have been bringing
to our city and to us the emphasis of this mighty truth that this man
has the right to direct access to almighty God, and when he goes and
enters into that personal relation, then and then only is he fitted for his
place in the social order and in the progress of civilization.
And what I am eome to say just now in a word of God-speed and fare
well to our visiting brethren is this, that while you have appreciated any
courtesies it has been our pleasure to show, we want you to go back to
your far field of service of the King, remembering that by the new em
phasis upon this mighty truth you have given to us, to our city, to our
State, to all of us, an inspiration and an uplift and a vision for which
we shall forever bless you and bless our God who sent you here. God
speed on your errand of mercy with your message of love to the faraway
lands of earth. God bless you, my brothers and sisters, as you go. Hail
farewell, till we meet again.

Sunday, June 25.] RECORD OF PROCEEDINGS. 431
Chairman : On behalf of those who are visitors here I am sure I must
say this that we are exceedingly grateful for those wishes. If I had
half an hour to talk I should be glad to endeavor to express the gratitude
which is within us and which has been stirred afresh by what has fallen
from the lips of Dr. Haslam. We are very grateful for those good
wishes which you have just expressed to us and shall endeavor to show
our gratitude in the devotion of our hearts in the Kingdom of our God.
Dr. Prestridge : It falls to me and is my great pleasure to read these
resolutions of thanks. I think that it is fitting because for two or three
months I have been in daily correspondence, — and sometimes three and
four times a day, — with the various chairmen of the committees here,
and I know of their labors, of their afflictions and of their patience :
resolution of thanks.
Resolved, That this second session of the Baptist World Alliance from
the standpoint of extended hospitality has proven a happy and delight
ful success ; that Philadelphia has more than carried out all of her prom
ises making the sessions complete and our social entertainment a joyous
experience never to be forgotten. We herewith express to Rev. Howard
Wayne Smith and through him to his able, large, efficient, gracious, and,
to us, beautiful, corps of assistants and to the local press our unbounded
gratitude. The whole city of Philadelphia has counted us its guests,
and we shall always believe that its name most happily embodies the
spirit of its citizens.
Mr. Shakespeare: Dear Dr. Clifford, Dr. Prestridge, and Christian
friends : I have been asked to speak for a moment or two on this resolu
tion, which is a general expression of thanks to those who have been
working for our entertainment and reception in the city of Philadelphia,
and to-night my thoughts cannot but go back to the great London meet
ing of the Alliance and to the closing meeting which so strangely and
strongly reminds me of this gathering, in which ten thousand Baptists
met together in our great Albert Hall, and none of them left the build
ing until at the close all joined hands and sang, "Blest Be the Tie that
Binds." To-night I am profoundly thankful that we have ended upon such a
note of Baptist witness and service as has been struck by my beloved
friend and brother, Dr. Truett. We are all very thankful; we are very
tired but cheerful, tired but pleasant, tired but thankful about every
thing except that it is all over and we are going home. We do feel tired.
I am reminded of your great President McKinley, who was spending the
night at the house of an American relative of mine, and who had been
having a long day's work on what is called the platform and a long
night's work in which no one went to bed; and when he came in in the

432 THE BAPTIST WORLD ALLIANCE.
morning to breakfast and sat down and they asked him what he wanted
he said, "All I want is a few kind words and an orange."
Well, now, we have been standing up on this platform to-night and
many of us have been receiving your unstinted and generous applause,
but we are thinking we are much more conscious of a secret body of
workers who can never have their due, to whom we can never express all
that we owe and you owe for their long service and their unwearied kind
ness and labor. And among these we put first our friend, Mr. Howard
Wayne Smith, who has been behind the scenes getting irregular meals,
or none at all, directing his great army with all the skill of a great gen
eral and leader. I am afraid he is very much worn out. I had dinner
in his home the other night and I could not help noticing that he seemed
to be absolutely exhausted in body and in mind, and I am not sure
whether it would be better for him that he should now go to bed for three
months or be sent to Europe. I have been carrying on a long corres
pondence with him, and I witness to-night that I have never had a cor
respondence more business like or more punctual or more courteous
than that with my friend, Mr. Howard Wayne Smith. There have been
with him many others; I should like to mention some of them, but per
haps it is better not. I should forget some, and you know who they are,
and we do thank them all from the bottom of our hearts.
What hospitality we have had! This American hospitality of yours
was overwhelming and astonishing. As somebody said, "Where we in
England give a chop you give a week."
And then it would be very wrong if to-night I did not seize this op
portunity of saying something about one with whom I have been work
ing from the very beginnings of this Alliance; I mean Dr. Prestridge.
I was reminded of him the other day. I was reading a book called "I
Myself," by Mrs. T. P. O'Connor. She is an American, a Southerner,
and she tells in that book that her father, who was an American judge in
a Southern city, had the most beautiful face that she ever saw, and
that one day he was walking the streets of New York, and a young man
came up to him and said, "Sir, I have three thousand dollars which I
wish to invest and I want you to tell me how to do it." Well, her
father took this young man to a proper quarter, but he said to him,
"How is it that you came to me and asked me to help you in this  a
stranger?" "Well," he said, "I have been standing on the streets of
New York for half an hour waiting until a man came along in whose face
I had complete confidence." Now, I think that if Dr. Prestridge will
come to London and stand on Cheapside he won't have to wait half an
hour before convincing the people that he has got a face which commands
complete confidence. We had confidence and love for him from the first
moment that we saw him. Many of you love the Alliance, but if there is
any man in America who loves the Baptist World Alliance it is Dr
Prestridge. He loves it with all his heart and soul and strength. I
have watched him this week, and whenever there has been anything said
that will help the Alliance his face has glowed like a poem, it filled his

Sunday, June 25.] RECORD OF PROCEEDINGS. 433
heart with joy, and he cannot conceal his gladness when he finds some
thing done or said which helps the cause of the Alliance.
We want to thank the press ; we have all of us suffered much from the
press in our time, especially when they give us publicity by putting in in
verted commas the very things we have not said. But where should we
be without the press? This American press, in spite of what Dr. Truett
has said, is for the most part earnestly and sincerely trying to help good
causes, this press which is so ubiquitous and seems so omniscient that
after all it seems unnecessary to interview anybody, because they can
always tell the public what you would have said if you had been. They
have treated us very well in Philadelphia; they have given a great deal of
space to our proceedings, and we are very grateful to the press.
I just want to note two things. This Alliance has been the triumph
of the older men, I don't say the old men but the older men, — that is
to say, the men over seventy, and of course I mean Dr. Clifford, and
Russell Conwell, and F. B. Meyer, who though he is not seventy looks
as though he ought to be. It has been a great thing for us to see and
hear Russell Conwell. He seems to me in some respects as embodying
the tremendous energy of the American people. And Dr. Clifford, well
he never will grow old. You don't know him as well as we do. You have
seen something of him, his amazing energy. He is a living volcano. He
is an incarnate steam engine. He is everything that is wonderful. He
is our leader in England, the leader of the Free Churches. He is the
Only Non-conformist minister that the late Conservative Prime Minister
ever answered directly by pamphlet. Of course he put him in prison
at least, he sold his goods as well, but that is no answer, to sell a man's
goods. He tried to answer him in pamphlet, — and he said he didn't
like Dr. Clifford's style. We are proud of Dr. Clifford.
We had a company of prelates and bishops from other countries eome
to us in England not long ago and they didn't any of them like the
Baptists, and they didn't know very much about them, but when they
came to England — well, I will tell you what we did. I went to the sec
retary and I said, "Give me the names and addresses of the chief pre
lates and bishops who are coming," and so he gave them to me, and I
said, "Now I will find hospitality for them, I will find homes for them to
stop' in. ' ' And I put them all in beautiful Baptist homes, and I said,
"Now don't tell them you are Baptists, but drive them about in automo
biles and do everything you possibly can, and about the end of the third
day break it gently to them that you are Baptists, and then see if they
faint " The proceedings went on, but there was nobody to translate
what' they wanted translated except our young Baptist ministers who
know all these languages of course, and every now and then they have
to get a translator, and they had to call in a Baptist boy.
At our last meeting we had two speakers in Albert Hall, the Bishop of
London and Dr. Clifford. The Bishop of London is a very fine speaker,
and when he had done Dr. Clifford came up and we all clapped; the
28

434 THE BAPTIST WORLD ALLIANCE.
whole of those ten thousand people clapped as though they wouldn't leave
off clapping. There was a very portly and dignified bishop sitting behind
me, and he said to me, "Who is that?" pointing to Dr. Clifford. I
said, "He is a Baptist." "Why," he said, "everybody here seems to be
a Baptist." I said, "Well, most of the people are that are any good."
I said, "He is a Baptist minister." "Oh," he said, "I thought he must
be a parliamentarian. ' ' That is the first thing I have noted.
The other thing I have noted is what a wonderful marshalling of our
forces there has been. We have seen something we have never seen be
fore in this world. I don't think we shall ever see it again. I hope we
have seen the last of this persecution ; I hope better days are coming. We
have wished and longed sometimes that we might have seen Cranmer and
Ridley and Latimer. We have seen their spiritual successors. These
men, the whole wealth, the whole power, the whole learning, the whole
pomp and majesty of their country is against them, and what do they
care ? They are willing to stand alone, and they are a great example to us
and a great inspiration. These men are willing, like Paul, for the whole
world to be against them but will stand firm and faithful to Jesus
Christ. There is one other thing that has happened; I think we have dispelled
all your prejudices. If ever you had any suspicions about our orthodoxy
they must all have gone by now. If ever any of you thought we English
ministers didn 't preach the gospel you have lost that idea. From first to
last I have spoken about the older men, but the younger men are just the
same. We, all of us in England in the Baptist ministry, are faithful to
the gospel of Jesus Christ ; we are not new theologians. And I am thank
ful to say as secretary of the Baptist Union in England that the younger
ministry gives me no trouble in that respect and is just as much a crown
and a rejoicing as the older ministry.
Well, friends, we will meet again in five years' time; we will meet at
Berlin, I hope you will come, I hope you will see these continental Bap
tists close at hand. But meanwhile the world will roll on, all these
forces and dangers of which Dr. Truett has spoken will be operating in
the world, and we Baptists have to make our contribution. We have to
make it by a singular combination of narrowness and breadth, of inten
sity and of gentleness — which is the spirit of the gospel itself. The gos
pel is broad, but the gospel is narrow. The kingdom is gentle and sweet,
but the kingdom is intense. And the Baptists seem to me to unite in
themselves the breadth, the liberality, the feelings of sweetness and cul
ture which are one side of the gospel and the kingdom; but on the other
hand we have to stand for the narrowness, the intensity, and the sim
plicity of the faith which Christ has committed to us. (Applause.)
Chairman : Shall we repeat the custom that was established in Albert
Hall, by grasping hands as we sing this hymn, "Blest be the Tie that
Binds"? Singing as indicated.

RECORD OF PROCEEDINGS. 435
The Congress adjourned after the benediction was pronounced by Dr.
Clifford. Note.— The following addresses through misunderstanding did not find
place in their proper connection. They are therefore given here. —
[Editor.]

RELIGIOUS CONDITIONS IN FRANCE.
By R. SAILLENS.
As I look upon this vast audience, entirely made up of believers in
Jesus Christ who make it their one purpose in life, both as individuals
and as Christian societies, to realize by His grace the Divine life upon
earth, and who take the inspired Book as their only rule of faith and
practice, a mixed impression comes over me.
I feel happy with you, and on account of you. That baptized believers
should by the wonderful increase of their numbers in late years, have
become such a potent factor of the world's future, is a cause for deep
joy and gratitude to God. When we remember how, for so many cen
turies, the truths we represent have been buried in oblivion, or fought
by priest and ruler with tremendous cruelty, your presence here, beloved
brethren, appears as one of the strongest proofs of the imperishableness
of Christ's doctrine. For our growth owes nothing to the protection of
the sword ; it is a purely spiritual phenomenon ; ours is one of the very
few forms of Christianity which have trusted solely to liberty, and faith,
and love, as their weapons. Thus an object-lesson of great import is
given to the world to-day. May we rejoice in all humility, and never
depart from that simplicity of heart, faith and worship, which are most
difficult to keep, as the history of the early Church too abundantly
shows, when the heroic times are over, and the persecuted party becomes
a social power.
Yes, I thank God with you and for you. But you will pardon me if
there is in my heart, mixed with that joy, a sense of melancholy. Here
we are, only two or three of us, as the representatives of France, —
France! At one time the name sounded as a synonym of all that was
generous, chivalric, and enlightened; the oppressed nations turned to
wards France as to their natural ally. Gesta Dei per Francos was a by
word in foregone times.
And God forbid that we should lose faith in the destinies of our be
loved country! Even now, France keeps ahead in many ways; in the
realms of science, discovery, literature, and art, she is second to none.
Her generous instincts live still. The Spirit of God has not departed
from her; He is brooding, at this very time, on the troubled waters of
French Democracy.
May I remind you that in the religious history of the world, France
has played a noble part? Somehow, Roman Catholicism has never been
able to have its full play in our country. The dark superstitions of the
Middle Ages were relieved by manifestations of the true light in such
men as Bernard of Clairvaux, Gerson, Abelard, or brighter still, in Peter
Valdo Pierre de Brays, and many others. The Inquisition, with its
anto-da-fes, never could" be established in France. Jesuitism has ever

436 THE BAPTIST WORLD ALLIANCE.
been repugnant to the soul of a nation which has produced such men as
Pascal, Arnaud, and, in the nineteenth century, Gratry, Mohtalembert,
Lamennais, Didon. The defeat of the Reformation in France has not
been as complete as some would make it out; much of the Reformers'
spirit entered into the very soul of the Catholic Church of France, and
thus it is that French Romanism, even to-day, is morally superior to the
Romanism of other countries, such as Spain, Italy, and Portugal.
Nor should it be thought that French Protestantism is altogether dead.
The preservation of the Reformed Church in France, after the two
dreadful blows of St. Bartholomew (1572) and the Revocation of the
Edict of Nantes (1685) — both preceded and followed by relentless per
secution — is nothing short of a miracle. It was due to the wonderful
power of the Bible, which these trodden people never gave up, and to
the action of the Holy Spirit, who now and then raised up men of con
secration and courage, who were the Nehemiahs of the little remnant,
and never allowed the enemy to be unchecked. Gracious revivals took
place, by which the lamp of the gospel was rekindled. At the beginning
of the nineteenth century there was such a visitation of God among our
French churches, and I am glad to record that one of the chiefest in
struments of that movement by which French Protestantism was saved
from Rationalism, was that saintly Scotch Baptist, Robert Haldane.
There are now in France about 600,000 born Protestants, the lineal
descendants of the Huguenots. Among them as among any such number
of English or American people, there is a majority of indifferent non-
church-goers, but the minority of true believers is just as large, propor
tionately, as in any other Protestant community. A great amount of
work and pecuniary sacrifice is done by them, for the support of the
poor, for the evangelization of the country, and for foreign missions.
Protestant education makes superior men and women; hence it is that,
though our numbers are so small in comparison with the total population
(thirty-nine millions) our social influence is great and growing. There
is no doubt for me that, but for the part Protestants have played in the
political life of the country, the separation of Church and State would
not have taken place. The Baptist principle is being fully carried out
in France, first among the nations of Europe in this respect. The small
Republic of Geneva has taken it from us, and now Portugal comes in the
van. Let us hope England will soon follow !
The Baptist cause in France is a small one, as far as numbers go.
We are one of the smallest Baptist communities represented here, far
behind America, whose liberties our forefathers helped to secure, far
behind England, our friendly rival on so many fields of human activity,
far behind Germany, to whom we are all grateful for her great Luther,
far behind Russia, where such wonderful progress has been lately made.
But notice that all these countries and Sweden, Norway, Denmark, are
all free from the yoke of Rome; and here you touch on the deadly in
fluence of Roman Catholicism. How is it that our principles make more
progress in the North and Southeast of Europe than in the South and
Southwest? Are the Latin races intellectually inferior to the Saxons
and Slavs? No! — But the direct outcome of Romanism is the deaden
ing of the spiritual sense; atheism flourishes where the Pope has long
reigned supreme. And it is a very difficult work to revive the human
conscience, where it has been under the fatal influence of an infidelity

RECORD OF PROCEEDINGS. 4S7
which has been fostered by ages of Romish superstition. However, there
are bright symptoms in our country to-day.
In the first place, the Protestant churches are awakening. The sep
aration from the State has been a great boon to them, and there are
very few among their leaders to-day who would go back to State, sup
port, even if it were offered again. The old Reformed Church is becom
ing, to a great extent, both evangelical and evangelistic. "Missions"
are being carried on in many of its parishes, and a genuine revival of
the old faith is taking place in many parts. The Mission preachers are
not all members of the church which benefits most of their work; in a
spirit of true liberalism the Reformed leaders have called upon some
whom they formerly would have treated as Dissenters and excluded
from their pulpits, and have asked them to come to the rescue of their
flocks, and help them revive the Protestant communites at large. How
could we refuse such a call? And thus it is, that for the last few
years, some of us Baptist preachers have had the largest and most in
fluential churches opened to us, with free scope to preach the funda
mental truths of the gospel, and to emphasize personal conversion as the
true basis of the church, rather than birthright privilege. Hundreds
have thus been brought to the Lord, in Missions, Conventions, and Bible
Schools in which Baptists had the leading part. That work is going on
still, and one of the best results is the cordial understanding and Chris
tian love between brethren who had, for years, ignored each other, or
worst still, entertained bitter feelings towards one another.
And as we see the Protestant churches take new life under the gospel
preaching, our ambitions grow larger. It seems to us that the time has
come for a more energetic and extensive campaign, among the masses of
the French people outside our churches. The intoxication of material
ism seems to be passing away: the people, long disgusted with priest
craft, begin to show signs of weariness towards infidelity also: the
promises of the preachers of free-thought have not been fulfilled, and
many, among the thoughtful in every class and in all parts of the coun
try are longing for some doctrine which shall serve as a basis for na
tional morality. At the very time I am preparing this speech, a work of
unprecedented scope is being organized : a tent holding 1,000 sittings is
being erected at one of the gates of the city of Paris, and it is hoped
that, by means of extensive publicity, every Parisian will know of its
existence, and will have an opportunity to hear the proclamation of the
good news of salvation. This, for a large part, is due to Baptist money
and enterprise, and the principal speakers will be Baptists, though it is
expected that all the evangelical preachers of Paris will take part in this
campaign. The Baptist churches in France number about 2,000 members, three-
fourths of whom were born Roman Catholics. Small as we are, it is our
pride that we recruit mainly from the outside masses, rather than from
the other Protestant communities. These recruits come mainly from the
working classes ; few of the wealthy come to us, as yet. Hence, we are
unable, single-handed, to cope with the great needs of the people, and
our work of evangelization has to be done on economical lines. Our
meeting places are of the simplest kind. But. though poor, our members
are generous: the average amount of their gifts for the church and its
activities is about 40 francs per head; more, I believe, than most of our
sister churches on the Continent of Europe.

438 THE BAPTIST WORLD ALLIANCE.
If the number of Baptists is small, that of the baptized believers out
side our denomination is constantly growing. The testimony which our
churches have rendered is bearing fruit which they do not all reap. In
the Congregationalist body, a large number of ministers have been bap
tized, and Christian Immersion is practised currently. In the old Re
formed Church itself, the belief in the divine institution of infant
sprinkling is but loosely held, and many ministers are ready to grant
that our position is the biblical one. Some of us entertain the hope
that, under the impulse of God 's Spirit, a sui-generis movement inside
that church itself will break out, which will lead to the formation of
New Testament churches. In the meantime, we, the French Baptists,
your spiritual sons, wish to express our gratitude to you, American
Baptists, for the generous help and liberal leadership we have enjoyed
from you, for so many years past. We need them still. It would be a
great mistake to minimize the importance of the Latin nations as a
mission field. The Southwestern part of Europe is the stronghold of
Rome, and it is there that Rome is to be fought and conquered, in order
to arrest her designs upon the Protestant nations, where she is trying
to recover her lost power. France, Italy, Spain — if those lands were
freed from Rome, and became the scene of a new Reformation — what
a boon this would be for the rest of the world ! Be not dismayed by the
overwhelming difficulty of the task; it is good strategy to try and strike
at the vitals of the enemy, at its very center of action. Protestant
Christianity owes the pure gospel to all the world, but primarily to
those lands where the pure gospel has been obscured by man's additions
to it.
Remember, also — and allow me to take some comfort from that fact —
that you, the Baptists of the world, owe much to Frenchmen of past
generations. If the representatives of France on this platform are few
and insignificant, the spirit of one, at least, of our illustrious dead, is
present with us to-day. Can you properly estimate what the Christi
anity of America owes to John Calvin? Why, I verily believe the
staunehest of Calvinists in the world are to be found here to-day! Yes,
your spiritual thought has, to a large extent, sprung from that crystal
source of that lucid, logical, and sanctified mind; and as there are drops
of Huguenot blood in the veins of many of you, there is a deep vein of
Huguenot doctrine and Huguenot consistency in your minds and hearts.
God grant that we may all be worthy of such a spiritual ancestry, which
makes the Evangelical and Baptist communities of the world, one family
in Christ!
Note. — The French Baptist churches form two Associations, joined in
one Union. They have carried on the work over the frontiers of France,
into Belgium, and French Switzerland. A few French Baptists are en
gaged in Mission work among the Arabs and other Moslem races in Al
geria (North Africa). Quite lately a French Baptist Missionary Com
mittee has been formed, and supports by the gifts of our own people one
missionary in that land.

RECORD OF PROCEEDINGS. 439

REVIVAL IN RUSSIA.
By J. S. PROKHANOFF.
The Lord is at hand. Phil. 4: 6.
Durnig the few minutes allowed I cannot of course speak on the his
tory of the revival or details of its present condition. I have to confine
myself by necessity to statements with regard to (1) some features of the
movement and (2) some means by which it can be promoted.
some features of the revival.
Great acts, issued by the present Emperor, Nicholas II. : (1) the Uuaz,
April 17, 1905, concerning the right of separation from the Orthodox
Church, and (2) Uuaz, October 17, 1906, giving the Nonconformists
the right to form the churches and associations — these two acts divide
the revival into two distinct periods: (1) persecution period before 1905,
and (2) toleration period since 1905.
We all, who come here from Russia, are conscious of the great change
that has taken place. I cannot help recalling that in 1897 I was in Eng
land in the position of refugee, my father having been at that time in
exile in Transcaucasia.
At present we all, in Russia, can freely move and publicly confess our
faith, and the people (with a very few exceptions) are not persecuted
for their separation from the established church.
But the greatest change has taken place in the scope of the work
opened to us since the proclamation of religious liberty. It is only in
1906 that the first permission for the evangelistic periodical (the Chris
tianizing) was obtained from the government and now we have a series
of periodicals : Baptist, Radostnosia West, Post. We have also a weekly :
"Utrenniaia Zwezda," a progressive organ for the promotion of the re
ligious awakening of Russia, for discussing the religious, political, social,
industrial, scientific questions from our point of view.
It is only in 1908, our first publishing association, Raduga, was founded
and now we have others.
It was only in 1909, the first permission for the public conference of
the representatives of our churches was given and now these permissions
are given freely. The new condition of things has allowed us to found
the first Christian young people's associations and even to have four
conferences of their representatives.
The first church in St. Petersburg was legalized on November 26,
1908, and now we have a series of legalized churches. The legalized
churches have the right to hold the public meetings, to make collec
tions, to build the meeting houses, to have property, to found schools,
philanthropic institutions, etc.
The first schools were founded by the above first legalized church in St.
Petersburg. Of course we cannot say that our religious liberty is perfect.
We have to expect a great deal in the way of improvement, but never
theless the standard of liberty we are enjoying now gives great possi
bilities for the work.
We understand the danger connected with the liberty: the danger of
numbers (Luke 22 : 31) etc.

440 THE BAPTIST WORLD ALLIANCE.
Unfortunately, we cannot boast at present of great numbers. Just on
the contrary, the numbers are not striking at all. We cannot speak about
thousands of conversions in a day, about striking phenomena in the re
vival! no fire, no storm, no earthquake, etc. The movement is rather
quiet and this quietness may be a very good token : it is very similar to
the "still small voice" that was revealed to Elijah. The revival is not a
fiery chariot running into the limitless space but rather like a grain that
has been hidden under the ground of persecutions and now has eome
out of the ground to the, air and light. It is a natural growth, slow and
sure and we must pray that it should be going always in the same way.
Another feature of the revival is the ' ' living stone church ' ' principle.
It is a well known fact that the revival has taken the form, named in
English-speaking countries the Baptist movement. The great majority
of the newly established religious associations in Russia, although named
in different ways (Evangelical Christians — Baptists, Evangelical Chris
tians, the Christian Baptized by Faith of the Gospel Creed, etc.) main
tain the principle of constructing the church of "living stones," of ad
mitting only conscious believers to the church after they confessed their
conversion and have been baptized. We all, who highly value this great
principle, have all reasons to rejoice and to be thankful to God, who has
directed the whole movement in such a way that it in its very beginning
has taken altogether scriptural form.
We must pray that it should remain always of the same character.
There is still a feature worth noting.
While in England I was asked : "Who is the leader of the movement?"
To this I replied: "Nobody, except Jesus Christ." The condition of
things is the same now.
It is hard to trace in many cases from where or from whom the move
ment originated.
New churches are formed according to the spreading of the gospel,
which is the real agent of the revival. The revival has not produced men
whom we could name "leaders." In this sense the revival is altogether
democratic and we must pray that it should be always of such a charac
ter that thereby the leadership of Christ may be more effective in our
midst. Now I would like to say a word on a question : how to promote the re
vival in Russia.
God's Word distinctly shows to us several means of promoting the
movement, such as: the preaching of the gospel (mission), the spreading
of, the evangelistic literature and especially the Scripture books. At
present the Bible in Russia is not as cheap as it ought to be and is not
easily obtainable. The right of printing and selling the Scripture books
belongs to the Holy Synod. The committee of the Evangelical Christian
(open Baptist) Union, inspired by the desire to extend the spreading of
Bibles and Scripture portions, on the second of May, applied to the Pro
curator of the Synod with an epistle to the effect that the Scripture books
should be made cheaper, that the Bibles without apocrypha, pocket Bibles
and various other editions suitable for various occasions should be issued.
In addition to spreading the Scripture, missions are to be taken for
establishing the Bible schools, institutes, etc.
But before all, and above all, the greatest of Christian weapons should
be applied, prayer and prayer. This weapon is good for all the countries-

RECORD OF PROCEEDINGS. 441
Therefore our World Baptist Alliance should be an alliance of prayer. It
is necessary that every member of the Alliance may pray constantly about
the prosperity of the churches and all the countries united in the Alliance.
For this it would be very expedient to organize regular prayer. The
best way would be if this second World Congress fixed one day in a year
on which the members of the Alliance in all the countries of the world
may pray for the spiritual welfare of other branches of the Alliance. We
suggest that this day be the Thursday of the passion week, the
day on which our Saviour prayed : ' ' Neither for these only do I pray,
but for them also that believe on me through their word that they may
be all one."

PROVISIONAL PROGRAM.

Monday Evening, June 19th.
7.30. — Devotional Service — F. W. Patterson, Canada.
Roll Call of the Nations.
NOTE. — Each speaker is allowed three minutes, and the delegates
from the country for which he responds are requested to rise with
him and at the close sing one verse of the national anthem or
hymn.
GREAT BRITAIN AND IRELAND.
ENGLAND. — W. Edwards, Cardiff, President of Baptist Union
Great Britain.
WALES. — E. Ungoed Thomas, Carmarthen.
SCOTLAND.— G. Yuille Spiling.
IRELAND. — J. H. Boyd, of London (Ont.), late of Bangor, County
Down, Ireland.
HAITI.— L. Ton Evans, Haiti.
CHILI. — S. M. Sowell, Buenos Ayres.
CUBA. — M. N. McCall, Havana.
ARGENTINE. — Paul Besson, Buenos Ayres.
MEXICO. — J. G. Chastain, Guadalajara.
CENTRAL AMERICA. — J. Hoyter, Guatemala.
CHINA  J. T. Proctor, China.
INDIA. — Herbert Anderson, Calcutta.
JAMAICA.— P. Williams, Bethel Town.
CONVENTION OF ONTARIO AND QUEBEC— C. J. Holman, Tor
onto.
GRANDE LIGNE MISSION.— G. 0-. Gates, Montreal.
BAPTIST UNION OF WESTERN CANADA.— D. B. Harkness, Winni
peg-
SOUTH AFRICA. — Hugo Gutsche, King Williamstown.
VICTORIA. — A. Gordon, Armadale.
SOUTH AUSTRALIA.— A. N. Marshall, Adelaide.
WESTERN AUSTRALIA.— G. H. Cargeeg, Perth.
NEW ZEALAND. — R. S. Gray, Chriat Church.
QUEENSLAND (German Baptist).— F. Orthner.
BAHAMAS. — Mornay Williams, New York.
BOHEMIA. — J. Novotny, Prague.
BULGARIA. — P. Boycheff, Tchirpan.
DENMARK. — P. Olsen, Copenhagen.
ESTHONIA. — Adam K. Podin, Mitau.
FINLAND. — E. Jamson, Wasa.
FINLAND (Swedish Association). — Johann Inborr, Forsby Bennas.
GERMANY. — J. G. Lehmann, Kassel.
HOLLAND. — G. de Wilde, Patterson, New York.
FRANCE. — P. Vincent, Paris.
FRANCE (Franco-Swiss). — A. Blocher, Paris.
ITALY. — Domenico Scalera, Rome.
LITHUANIA.— J. Inke, Riga.
MORAVIA— N. F. Capek, Brunn.
NORWAY. — J. A. Ohen, Ivristiania.
POLAND.— E. Mohr, Lodz.
RUSSIA (National Union).— I. Golaieff, Balashow.
443

444 THE BAPTIST WORLD ALLIANCE.
RUSSIA (Russo-German). — F. Brauer, Warsaw.
ROUMANIA.— B. Schlipf, Bukharest.
SPAIN.— J. Uhr, Valencia.
SWEDEN.— C. E. Benander, Stockholm.
SOUTHERN BAPTIST CONVENTION OF AMERICA.— W. E.
Hatcher, Virginia.
NORTHERN BAPTIST CONVENTION OF AMERICA.— Milton G.
Evans, Pennsylvania.
NATIONAL BAPTIST CONVENTION.— C. H. Parrish, Kentucky.
WEST INDIES-
BRAZIL.—JAPAN.— GERMAN-AMERICAN —
HUNGARIAN-AMERICAN.
- FINN-AMERICAN.— SWEDISH-AMERICAN.—
MARITIME PROVINCES.—
AUSTRIA.— HUNGARY.— Tuesday Morning, June 20th.
9.30. — Devotional Service, T. H. Martin, Scotland.
Hymn 209.
Address. Lesson.
Prayer.
10.00. — President's Address, John Clifford, England.
11.00. — Sufficiency of the Gospel.
1. For the Salvation of the Individual — Claus Peters, Germany.
2. For the Salvation of Society — Shailer Mathews, Illinois.
Announcement of Committees.
Tuesday Afternoon, June 20th.
2.00. — Mass Meeting in the interest of Young People's Work. Speakers, W.
J. Williamson, Missouri; John MacNeil, Canada; F. B. Meyer,
England.
5.00. — Memorial Baptist Church, Broad and Master streets, Annual Busi
ness Meeting of the Baptist Young People's Union of America.
Election of Officers and Board of Managers.
Tuesday Evening, June 20th.
7.45. — Special Chairman, E. Y. Mullins, Kentucky.
Devotional Service, W. J. McKay, Canada.
8.00. — Vital Experience of God.
1. No Authoritative Creed, J. Moffat Logan, England.
2. Spiritual Interpretation of the Ordinances, A. T. Robertson, Ken
tucky. Wednesday Morning, June 21st.
Special Chairman, W. S. Shallenberger, District of Columbia.
9.30. — Devotional Service, James A. Francis, Massachusetts.
Hymn 291.
Scripture.Prayer.
Hymn 274.

RECORD OF PROCEEDINGS. 445
9.45. — The Christianizing of the World in Non-Christian Lands.
Chairman's Address, "The Open Door," W. Y. Fullerton, England.
"Co-Operation in Foreign Mission Fields," R. I. Willingham, Virginia.
Public Resolutions, Report of Committees.
Alliance Sermon, Thomas Phillips, England.
Doxology. Benediction. Wednesday Afternoon, June 21st.
WOMEN'S MEETING.
NOTE. — Special programs will be distributed.
Presiding Officer. — Mrs. A. G. Lester, Chicago, President Woman's
A. B. H. M. S.
3.00. — Addresses by: —
a. Mrs. Russell James, London, on "The Work of Baptist Wo
men in the Home Churches of England."
b. Mrs. Marie C. Kerry, London, on "The Foreign Missionary
Work of the British Baptist Zenana Missionary Society."
Roix Caix of Cottntkies —
GREAT BRITAIN.— Mrs. Scott, Scotland.
RUSSIA. — Miss Fetler, St. Petersburg; C Madam Yasnovsky,
St. Petersburg, Russia.
BULGARIA.— Mrs. Doycheff, Tchirpan.
NEW ZEALAND  Mrs. R. S. Gray, Christchureh.
CANADA. — Mrs. John Firstbrook, Toronto, President Woman's
Baptist Foreign Missionary Society, East.
NATIONAL BAPTIST CONVENTION.— Miss N. H. Burroughs,
Corresponding Secretary, Louisville, Ky.
UNITED STATES.— Miss Fannie E. S. Heck, Raleigh, N. C,
President Woman's Missionary Union, Auxiliary to S. B. C.
ANNOUNCEMENT OF AUTUMN CAMPAIGN.— Miss Delia D.
MacLaurin, Chicago, Field Secretary Woman's Baptist For
eign Missionary Society of the West.
Wednesday Evening, June 21st.
7.45. — Special Chairman, Herbert Marnham, London.
Hymn 121.
Prayer, D. Merrick Walker, Edinburgh, Scotland.
Devotional Service, Rev. A. Ferre, Gnesta, Sweden.
8.00. — The Christianizing of the World (continued).
2. In the Home Lands.
(a) Influence of Foreign Missions on the Home Field, J. H.
Farmer, Canada.
(b) The Evangelization of the City, J. E. Roberts, England.
(c) The Evangelization of the Rural Districts, J. B. Gambrell,
Texas.
(d) Evangelization and the Frontier, Bruce Kinney, Kansas.
Thursday Morning, June 22nd.
9.30.— Devotional Service, A. Hall, South Africa.
Hymn 280.
Scripture.
Prayer.Hymn 285.
10.00.— Special Chairman, F. B. Meyer, England.

446 THE BAPTIST WORLD ALLIANCE.
"The Christianizing of the World— Eastern Europe."
Introductory Address, H. Newton Marshall, London.
Hungary. — A. Udvarnoki, Budapest.
Moravia and Bohemia. — N. Capek, Brunn.
Address, C. T. Byford, England.
Russia. — V. Pavloff, Odessa.
Introduction of Russian Exiles, J. H. Shakespeare, London.
Address, A. J. Vining, Ontario.
"The Proposed European College/' F. B. Meyer.
Doxology. Benediction. Thursday Afternoon, June 22nd.
Crozer Theological Seminary invites the delegates and visitors to the
Baptist World Alliance to a Garden Party on the beautiful campus at Upland,
Chester. Thursday Evening, June 22nd.
7.45. — Special Chairman, R. S. MacArthur, New York.
Devotional Service, F. J. Wilkins, Australia.
Hymn 249.
Scripture.
Prayer.Hymn 219.
"The Christianizing of the World" (continued).
3. On the Continent of Europe (continued).
Germany. — J. G. Lehmann, Kassel.
Italy. — Domenico Scalera, Naples.
Sweden. — C. E. Benander, Stockholm.
Friday Morning, June 23rd.
9.30. — Special Chairman, Sir George MacAlpine, England.
Devotional Service, C. T. Walker, Georgia.
Hymn 140.
Scripture.
Prayer.Hymn 250.
Report of Nomination Committee.
9.45. — The Christianizing of the World (continued).
4. Special Phases of the Work.
(a) Woman's Work, Mrs. Andrew MacLeish, Illinois.
(b) Medical Missions, C. E. Wilson, England.
(c) The Negro Work for the Negro, E. C. Morris, Arkansas.
(d) Laymen and Missions, A. P. McDiarmid, Canada.
(e) Training the Young in Missionary Endeavor, George B.
Cutten, Canada.
Friday Afternoon, June 23rd.
2.00. — Through the courtesy of Mr. John Wanamaker, a, concert will be given
to delegates and visitors in Egyptian Hall in the Wanamaker store.
The party will be conducted through the most interesting parts of
the store, through the vaults, and to the roof, where a fine view of
the city may be obtained. Sufficient time will be allowed to reach
the Botanical Gardens for the reception.

RECORD OF PROCEEDINGS. 447
4.00. — At the invitation of the Woman's Committee a reception will be
tendered the delegates and visitors to the Alliance at the Botanical
Gardens of the University of Pennsylvania, which have been se
cured through the courtesy of Provost Smith. Mayor Reyburn,
Provost Smith and other distinguished persons will assist in receiv
ing. Through the kindness of His Honor, the Mayor, the Municipal
Band of Philadelphia will be in attendance. There will be a proces
sion of a hundred and fifty young ladies bearing the colors of all
nations; they will also assist in serving.
Because of the magnitude of this reception it will be necessary to admit
by card of invitation to be presented at the entrance to the Gardens,
Thirty-seventh and Spruce streets. If, for any reason an invitation
has not been received by a delegate or a visitor, an application
should be made at Registration Bureau.
Friday Evening, June 23rd.
7.45. — Special Chairman, E. W Stephens, Missouri.
Devotional Service, B. L. Whitman, Washington.
Hymn 268.
Scripture.Prayer. Hymn 222.
8.00. — The Spirit of Brotherhood.
1. In the Church.
(a) Individualism a Basis of Church Organization, J. H. Rush-
brooke, England.
(b) Limits of Individualism in the Church, R. H. Pitt, Virginia.
2. In the State.
(a) Baptist Polity and Good Citizenship, Booker T. Washing
ton, Alabama.
(b) Baptist Polity and International Brotherhood, J. T. Forbes,
Scotland. Saturday Morning, June 24th.
'J.30. — Special Chairman — W. T. Whitley.
Devotional Service — J. M. Frost, Tennessee.
Hymns 271, 253.
9.45. — The Church and Education.
1. Through the Sunday School — H. T. Musselman, Pennsylvania.
2. Through the Family — F. Goldsmith French, England.
3. Through Schools, Colleges, Seminaries — E. M. Poteat, South
Carolina.
Election of Officers. Saturday Afternoon, June 24th.
Sectional Meetings.
Russians— Fourth Baptist Church, Fifth and Buttonwood streets,
6PM
Swedes^Old Swedes' Church, Swanson below Christian street, 3 P. M.
Germans— Second German Baptist Church, North Hancock, near
Dauphin street, 8 P. M.
English— Memorial Baptist Church, Broad and Master streets, 2 P. M.
Saturday Evening, June 24th.
7.45.— Special Chairman— President-elect.
Devotional Service— W. W. B. Emery, England.

448 THE BAPTIST WORLD ALLIANCE.
Hymns 270, 236.
8.00. — The Church and Industrialism.
1. The Church and the Working Man — R. S. Gray, New Zealand.
2. The Church and the Working Woman — Frank M. Goodchild,
New York.
3. The Church and Social Crisis — Walter Rauschenbusch, New
York. Sunday Morning, June 25th.
11.00.- — Alliance Sunday.
The Lordship of Jesus — E. Y. Mullins, Kentucky.
The "Baptist Day" program will be used by churches and Sunday
Schools throughout the world.
Sunday Afternoon, June 25th.
3.30. — Special Chairman — John Haslam, England.
Devotional Service — Madame Yasnovsky, Russia.
3.45. — Consecration Service.
Speakers: —
1. P. T. Thompson, England.
2. M. P. Fikes, Michigan.
3. Len G. Broughton, Georgia.
Sectional Meetings:
Hungarians — Second Baptist Church, North Seventh street, near
Girard avenue.
Lettish — Mantua Baptist Church, North Fortieth street, 3 P. M.
Colored — Zion Baptist Church, North Thirteenth near Wallace
street, 3 P. M.
Sunday Evening, June 25th.
7.45. — Presiding — John Clifford, England.
Devotional Service — Henry Alford Porter, Kentucky.
Hymns 255, 308.
S.15. — Baptists and the Coming of the Kingdom.
1. In Non-Christian Lands — John Humpstone, New York.
2. In Europe — J. W. Young, England.
3. In America — George W. Truett, Texas.
Adjournment of the Second Congress of the Baptist World Alliance.

SUNDAY SCHOOL PROGRAM
For Baptist Day, June 25th, 1911

Order of Service.
suggested for use throughout the baptist sunday schools of the world.

Hymn "Onward
Onward, Christian soldiers,
Marching as to war,
With the cross of Jesus,
Going on before.
Christ, the royal Master,
Leads against the foe;
Forward, into battle,
See his banners go.

Christian Soldiers."
Crowns and thrones may perish,
Kingdoms rise and wane,
But the Church of Jesus
Constant will remain;
Gates of hell can never
'Gainst that church prevail;
We have Christ's own promise,
And that cannot fail.
Refrain.

Onward, Christian soldiers,
Marching as to war,
With the Cross of Jesus,
Going on before.

Like a, mighty army,
Moves the Church of God;
Brothers, we are treading
Where the saints have trod;
We are not divided,
All one body we,
One in hope and doctrine,
One in charity.
All join in The Lord's Prayer.
Responsive Reading (All Standing).

1. I will extol thee, my God, O
King; and I will bless thy
name for ever and ever.
3. Great is the Lord, and greatly
to be praised; and his great
ness is unsearchable.
5. I will speak of the glorious
honour of thy majesty, and of
thy wondrous works.
7. They shall abundantly utter the
memory of thy great goodness,
and shall sing of thy right
eousness.

Onward, then, ye people,
Join our happy throng,
Blend with ours your voices
In the triumph-song;
Glory, laud, and honor,
Unto Christ the King ;
This through countless ages,
Men and angels sing.

SCHOLARS.
Psalm CXLV: 1-16.
2. Every day will I bless thee; and
I will praise thy name for ever
and ever.
4. One generation shall praise thy
works to another, and shall
declare thy mighty acts.
6. And men shall speak of the
might of thy terrible acts ; and
I will declare thy greatness.
8. The Lord is gracious, and full
of compassion; slow to anger,
and of great mercy.

449

450 THE BAPTIST WORLD ALLIANCE.
LEADER. scholars.
9. The Lord is good to all; and his 10. All thy Works shall praise thee,
tender mercies are over all his O Lord; and thy saints shall
works. bless thee.
11. They shall speak of the glory of 12. To make known to the sons of
thy kingdom, and talk of thy men his mighty acts, and the
power; glorious majesty of his king
dom.
13. Thy kingdom is an everlasting
kingdom, and thy dominion 14. The Lord upholdeth all that fall,
endureth throughout all gen- and raiseth up all those that be
erations. bowed down.
15. The eyes of all wait upon thee; 16. Thou openest thine hand and
and thou givest them their satisfiest the desire of every
meat in due season. living thing.
In unison, Leader and School read verse 21: —
"My mouth shall speak the Praise of the Lord, and let all
flesh bless His Holy Name for ever and ever."
Hymn "Now Thank We All our God."
Now thank we all our God Oh, may this bounteous God
With hearts and hands and voices Through all our life be near us,
Who wondrous things hath done With ever joyful hearts
In whom the world rejoices ; And blessed peace to cheer us,
Who from our Mother's arms And help us in His grace
Hath blessed us on our way, And guide us when perplexed,
With countless gifts of love And free us from all ills
And still is ours to-day. In this world and the next.
All praise and thanks to God
The Father, now be given,
The Son, and him who reigns
With them in highest heaven,
The One Eternal God,
Whom earth and heaven adore;
For thus it was, is now,
And shall be evermore.
(It is suggested that the School should remain standing).
Leader. — This day is set apart in all Baptist churches and Sunday Schools
throughout the world, to celebrate the meeting of the Baptist World Alliance
in Philadelphia, and for remembering in prayer, Baptists throughout the
world. Will you tell me how many Baptists there are, so far as they can be
enumerated ?
Answer. — There are 65,048 Baptist churches, 6,715,211 members and
3,567,116 scholars.
Leader. — Where are Baptists to be found ?
Answer. — In all parts of the world: in great cities, in villages and in the
country: in Christian and in heathen lands.
Leader — From what classes are the Baptists drawn!
Answer. — From every class, rich and poor; learned and ignorant; states
men and peasiants. In England, America, Australia, and South Africa many
notable and prominent men are Baptists. In Central Europe, however, the
Baptists are chiefly, but not entirely, drawn from the peasant class.

RECORD OF PROCEEDINGS. 451
Leader. — Let us pray for our Brethren and Sisters throughout the world.
(Prayer may be offered by the leader or some one whom he may designate.)
Leader. — What do we mean by the Baptist World Alliance?
Ans^oer. — It is a union of all Baptists throughout the world, im the bonds
of Christian love and for the coming of our Saviour's Kingdom.
Leader. — What objects does the Baptist World Alliance serve?
Answer. — It combines people of different countries and languages in one
great family; unites those who need help with those who can give it; enables
us to do together more than we could do alone; and maintains before the
world the simplicity and beauty of Believer's Baptism.
Leader. — What is Believer's Baptism?
Answer. — It is immersion in water and into the Name of the Father, Son,
and Holy Ghost, of those who have repented of their sins and believed in
Jesus Christ our Lord.
Leader. — In what does Believer's Baptism differ from that practiced by
other Christians?
Answer. — The chief difference is that other churches baptize infants, while
we believe that only those should be baptized who are able to think and act
and believe for themselves. Many churches also think it sufficient to sprinkle
01- pour a few drops of water on those to be baptized; Baptists believe that
the whole body should be buried in water.
Leader. — On what do these beliefs rest?
Answer. — On the authority of the New Testament, which is our sole guide
in matters of Christian Faith and Practice. (Matthew 28: 18).
Leader. — What does the New Testament say in the matter?
Answer. — The New Testament says that when our Lord was grown to
years, He went down into the river Jordan, and was baptized. (Matthew
3: 13-17). Leader. — What more does it say?
Answer. — It says that before He went back to Heaven, He commanded
His followers to go and make disciples of all the nations, baptizing them into
the Name of the Father and of the Son and of the Holy Ghost. (Matthew
28: 18-20). Leader. — What evidence is there that Christ's command was acted upon?
Answer. — On the day of Pentecost, 3,000 people repented, believed and
were baptized. The eunuch, after hearing Philip's' words about Jesus, was bap
tized by him. The gaoler and his household having heard the word of the
Lord, and having believed, were baptized by Paul in prison; and there were
many more. (Acts 2: 37-41; 9: 26-38).
Leader. — Does Baptism save us?
Answer. — No, we are saved by faith, and by faith alone, in our Lord
Jesus Christ. "Whosoever believeth in Him hath Eternal Life." (John 3: 36) .
Leader. — Why, then, should we be baptized?
Answer  We should be baptized as an act of obedience to our Lord and
Saviour; as a confession that we should die to sin and walk in newness of
life; and as a witness to the world that Jesus once lived among men, died and
rose again from the grave.
Leader. — What should be our attitude toward these who do not agree
with us in this matter?
Answer.— We must not judge them harshly, or think that we are better
than they; but should reason with them and help them to understand the
teaching of the New Testament. Though they do not agree with us, we must
say with the Apostle Paul, "Grace be with all them that love our Lord Jesus
Christ in sincerity."

452

THE BAPTIST WORLD ALLIANCE.

Leader. — What have Baptists stood for in the history of Christianity?
Answer. — They have always stood for Liberty of Conscience, for the sever
ance of Church and State, and for the right to pray to God and read the
Bible, without the help of a priest.
Leader. — Name some well-known Baptists.
Answer. — Bunyan, the author of Pilgrim's Progress; Spurgeon, the great
preacher and writer; Carey, the pioneer Missionary to India; and Judson, the
Apostle of Burma.

(Here the Leader should recall others, who are specially familiar in any
country where this service is used.)
Leader. — Where is the help of our Baptist churches most needed at the
present time?
Answer. — In addition to the work in heathen lands, our help in money is
most needed among the poor Baptists of Moravia, Bohemia and Bulgaria;
and also for the training of ministers and evangelists for the work in Russia
and Hungary.
Leader. — Have those people suffered much for their faith?
Answer. — In every country mentioned, fines, scourgings, imprisonments.
The strain is less to-day in Hungary, but severe in many parts of Russia, and
felt in many ways in other parts of Europe.
Leader. — How can we help them?
Answer.^- We may help them by our sympathy, our prayers, and our gifts.
Leader. — Yes, it is quite true, and we will now take up a collection on
their behalf. All the money given to-day, not only in our school, but through
out the world, will be sent to Baptist work in Eastern Europe. (Collection
taken in the United States will be forwarded to the Hon. E. W. Stephens,
Columbia, Missouri, U. S. A., and ithose taken outside of the United States
to be forwarded to Rev. J. H. Shakespeare, M. A., Baptist Church House,
No. 4 Southampton Row, London).

Hymn.

'I Love to Tell the Story of Unseen Things Above."

I love to tell the story
Of unseen things above,
Of Jesus and His glory,
Of Jesus and His love.
I love to tell the story,
Because I know it's true;
It satisfies my longings
As nothing else will do.

I love to tell the story;
'Tis pleasant to repeat
What seems, each time I tell it,
More wonderfully sweet.
I love to tell the story,
For some have never heard
The message of salvation
From God's own holy word.

Refrain.

I love to tell the story,
'Twill be my theme in
To tell the old, old story
Of Jesus and His love.

g!ory,

I love to tell the story;
More wonderful it seems
Than all the golden fancies
Of all our golden dreams.
I love to tell the story,
It did so much for me!
And that is just the reason
I tell it now to thee.

I love to tell the story;
For those who know it best
Seem hungering and thirsting
To hear it like the rest.
And when in scenes of glory
I sing the New, New Song,
'Twill be the Old, Old Story
That I have loved so long.

RECORD OF PROCEEDINGS.

453

It is suggested that, in the place of regular class teaching, the Leader, or
some other suitable person should here give an address, not exceeding fifteen
minutes in length, which might deal with such topics as the following:
Baptism in the Primitive Church;
The Evidence of the Ancient Baptisteries;
Remarkable Converts;
Baptist Martyrs;
Growing Unity;
Our Leaders;
Our Future;
Reliance on the Bible and Exclusion of Traditions;
The Rights of Individual Conscience;
The Unbroken Succession of Baptist Testimony;
Baptist Literature, Preachers, Missionaries;
The Great Advance of Baptist Principles in Eastern Europe;
The Wealth of our Baptist Inheritance;
The Urgency of Submission to the Claims and Commands of Christ.
The Closing Prayer. By the Pastor.

The Closing Hymn.

"All Hail the Power of Jesus' Name."

All hail the power of Jesus' name!
Let angels prostrate fall;
Bring forth the royal diadem,
And crown him Lord of all.

Sinners, whose love can ne'er forget
The wormwood and the gall;
Go, spread your trophies at his feet,
And crown him Lord of all.

Crown him, ye martyrs of our God,
Who from his altar call;
Extol the stem of Jesse's rod,
And crown him Lord of all.

Let every kindred, every tribe,
On this terrestrial ball,
To him all majesty ascribe,
And crown him Lord of all.

Ye chosen seed of Israel's race,
Ye ransomed from the fall;
Hail him who saves you by his grace,
And crown him Lord of all.

Oh, that with yonder sacred throng,
We at his feet may fall !
We'll join the everlasting song,
And crown him lord of all.

Benediction.

On Sunday morning, June 25th, Dr. E. Y. Mullins will preach in the
Baptist Temple, Philadelphia. His theme will be "The Lordship of Jesus,"
based on Acts ii : 36. The key-note of the whole service will be the supremacy
of our Lord. It is suggested that throughout the world the morning service
be of the same general character so that in this, too, we may have the "unity
of the Spirit."

INDEX.

By Mabel H. Seymour.

Alliance, the Baptist World: Its
badge, vii; local committees of,
vii-xii; its constitution, xiii; its
officers and committees, xv, xvi.
Amendment, Suggested, to Constitu
tion  332
Anderson, Herbert, his response at
Roll Call, India  33
Baptist Day, Program  448
Batten, S. Z., presents resolution on
Social Progress  333
Benander, C. E.: his response at Roll
Call, Sweden, 46; address by 257-262
Bengough, Elven  88
Berlin: Alliance invited to meet in,
307; Alliance accepts invitation
to  307
Besson, Paul, his response at Roll
Call, Argentina  31
Boyd, J. H., his response at Roll Call,
Ireland  28
Brauer, F., his response at Roll Call,
Russo-German Union  43
Brazilian Convention, greetings and
invitation from  332
Broughton, Len G. : remarks by, 354 ;
address by  405-413
Burroughs, Miss N. H  179
Byford, Rev. C. T., address by 228-230
Capek, Norbert F. : his response at
Roll Call, Moravia, 39; address
by  223-228
Capira, Juan, his response at Roll
Call, Porto Rico  49
Cargeeg, George H., his response at
Roll Call, Western Australia... 36
Carroll, H. K., address by . . . 185-188
Chandler, Mr., remarks by  357
Chastain, J. G., his response at Roll
Call, Mexico  30
Christian Unity, executive committee
reports on  413, 414
455

Clark, Joseph L., elected member of
executive committee  333
Clifford, John: introduced, 14; ad
dress by, 14-19; presiding at Roll
Call, 26; presidential address by,
53-70; other remarks by, 71, 130,
262, 305; presiding, 357, 372, 413, 414, 431
Committees, Local, vii-xii; Alli
ance  xv-xvi
Congress, Second Australasian Bap
tist, greetings from  134
Constitution of the Baptist World
Alliance given, xiii; committee ap
pointed to deal with questions re
lating to, 203; report of commit
tee on changes in  332
Conwell, Russell H. : address by, 2;
introducing speakers, 9, 11, 14, 19,
20 ; makes a motion  243
Crandall, L. A.: presents report of
committee on changes in Constitu
tion, 332, 333; reports for commit
tee on resolutions  336
Cutten, George B., address by 298-302
Doycheff, Peter, his response at Roll
Call, Bulgaria  40
Doycheff, Mrs. Peter  177
Emery, W. W. B., conducted devo
tional exercises  357
Evans, L. Ton, his response at Roll
Call, Haiti  28
Evans, Milton G., responds at Roll
Call for Northern Baptist Con
vention of the United States . . 48
Ewing, J. W. : his response at Roll
Call, England, 26; address by
416-421
Farmer, J. H., address by  189-196
Ferris, George H., address by. . 5-9
Fetler, William, address by . . . 19-25
Fetler, Mmlle  176
Fikes, Maurice P., address by 400-405
Firstbrook, Mrs. John  179

THE BAPTIST WORLD ALLIANCE.

456
p-v ¦i"°.
Forbes, J. T., address by  326-331
Foreword, by Philip L. Jones . . v, vi
Francis, James A., conducted devo
tional exercises  125
French, F. Goldsmith, address by
342-349
Fullerton, W.Y., address by 135-143
Gambrell, J. B., address by. . 203-207
Gates, G. 0., his response at Roll Call,
Grand Ligne Mission  33
German Baptist Union, invites Alli
ance to Berlin  307
Gilmour, J. L., address by .... 90-95
Goodchild, Frank M., address by
366-372
Gordon, A., his response at Roll Call,
Victoria, Australia  35
Golayeff, E., his response at Roll Call,
Russia ( National Union ) . . . . 42
Gray, R. S.: his response at Roll Call,
New Zealand, 37; address by
359-366
Gray, Mrs. R. S  178
Gutsche, Hugo, his response at Roll
Call, South Africa  34
Gwynne, Mrs., remarks by  355
Hall, Rev. Alfred, conducted devo
tional exercises  215
Haslam, J. Henry: introducing pre
siding officer, 1, 266; his Godspeed
message  429-431
Haslam, John: conducted devotional
services, 377; address by, 392-395;
introducing speakers 395, 400, 405
Hatcher, W. E., responds at Roll Call
for Southern Baptist Convention of
United States  47, 244
Hayter, James, his response at Roll
Call, Central America  30
Heck, Miss Fannie E. S., address
by  181
Holman, Charles J., his response at
Roll Call, Canada  32
Howard, G. P., his response at Roll
Call, National Baptist Conven
tion (Negro) .'  5
Humpstone, John, delivered an ad
dress  416
Hunter, Robert, address by, 129, 130

Ingar,  , his response at Roll
Call  42
Inke, J., his response at Roll Call,
Letonia  45
International Sunday School Conven
tion greetings sent to  188
James. Mrs. Russell, address by
167-171
Jannsen, E., his response at Roll Call,
(Finnish Conference)  41
Jones, Philip L., Foreword by. . v, vi
Kawaguchi, A. U., his response at
Roll Call, Japan  46
Kerry, Mrs. M. C, address by 161-166
King George and Queen Mary: mes
sage to, 149 ; reply to message, 266
Kinney, Bruce, Address by. . 207-214
Lehmann, J. G. . his response at Roll
Call, Germany, 44; address by
247-253
Lester, Mrs. A. G., presiding .... 160
Levering, Hon. Joshua, response to
Dr. Clifford's address  70
Logan, J. Moffat, address by 111-120
MacArthur, R. S.: presiding, 243; re
sponds to election, 246, 263; intro
ducing speakers, 267, 268; other re
marks by  353
Macalpine, Sir George W. : address
by, 268; introducing speakers,
270, 276, 286, 290, 298, 302, 305, 306
MacLaurin, Miss Ella D  183
MacLeish, Mrs. Andrew, mentioned,
160; address by  270-276
McConnell, F. C: mentioned, 88, 99,
266; devotional exercises conducted
by  413
McDiarmid, A. P., address by 290-298
McKay, W. J., conducted devotional
exercises  108
Marnham, Herbert, presiding, 185 ;
address by  188
Marnham, Mrs. Herbert  171
Marshall, A. N., his response at Roll
Call, South Australia  35
Marshall, Newton H., address by
216-219
Martin, T. H., conducted devotional
service  52
Mathews, Shailer, address by.. 81-88

RECORD OF PROCEEDINGS.

457

Mehr, E., his response at Roll Call,
Poland  43
Meyer, F. B.: address by, 99-108. pre
siding, 215, 219, 228, 230, 234, 242;
appealing for funds for European
University, 263, 265; elected mem
ber of executive committee . . 333
Million, John W., remarks by . . 355
Molina, Mrs., her response at Roll
Call, Cuba  29
Morris, E. C, address by . . . 286-290
Mullins, E. Y. : address by, 108 ; reads
communication from Southern Bap
tist Convention, 302; remarks by,
304; sermon by  377-392
Musselman, H. T., address by 337-342
National Baptist Convention of the
United States (Colored), its re
sponse at Roll Call  50
National Free Church Council, greet
ings from  133
Nominations, report of committee
on  243
Northern Baptist Convention of the
United States, its response at Roll
Call  48
Novotny, J., his response at Roll Call,
Bohemia  38
Officers, Alliance  xv
Ohrn, J. A., his response at Roll Call,
Norway  46
Olsen, T., his response at Roll Call,
Denmark  40
Paterson, F. W., conducted devotional
service  25
Pavloff, V, address by  233-234
Peters, Claus, address by .... 72-81
Phillips, Thomas, Alliance sermon
by  150-160
Pitt, R. H., address by  313-319
Podkin, A. K., his response at Roll
Call  41
Porter, S. J., conducted devotional
service  377
Poteat, E. M., address by . . . 349-353
Prestridge, J. N. : mentioned, 70, 133;
reads paper relating to European
Baptist College, 264; remarks and
suggestions by, 266, 304, 307, 332,
334; announces committees, 357,
416: presents resolution of thanks. 431

Program, Provisional, 442-447: Bap
tist Day  448
Prokhanoflf, J. S., address by 439-441
Rauschenbusch, Walter, address by
372-376
Ray, T. B., conducted devotional ex
ercises  332
Reception : at Crozer Theological Sem
inary, 242; at University Botanical
Gardens  306
Resolutions: on Young People's or
ganization, 89; to the President of
the United States, 148; on the
Coronation of King George V., 149;
regarding peace, 149; concerning
European University, 265; on So
cial Progress, 333, 336; of thanks 431
Reyburn, Mayor John E., address
hy  10, 11
Robinson, Mrs. Carrie  160
Roberts, J. E., address by.. 196-203
Roberts, William Henry, address
by  127-129
Robertson, A. T., address by 120-124
Roll Call of Nations  26-52
Rushbrooke, J. H., address by 308-313
Russian Delegation, introduced 237, 238
Saillens, R., address by  435-438
Soalero, Dominico, his response at
Roll Call, Italy, 45; address by
253-257
Schlipf, B., his response at Roll Call,
Roumania  47
Scott, Mrs. D. M  175
Seymour, Mabel H., Index by. . . 455
Shakespeare, J. H.: introducing Rus
sian delegation, 234-238; presents
report on Christian Unity, 413,
414; speaks on resolution of
thanks  431-434
Shallenberger, W. S.: introducing
speakers, 127, 129, 130, 134; ad
dress by  131-133
Simoleit, A. M., invites Alliance to
Berlin  307
Smith, Howard Wayne: introduced,
19 ; asks for definition  333
Social Progress, resolution on . . . 333
Southern Baptist Convention of the
United States: its response at Roll

458

THE BAPTIST WORLD ALLIANCE.

Call, 47; its action regarding
European College, 266; its com
munication to Alliance  302
Sowell, S. M., his response at Roll
Call, Chili  31
Stackhouse, W. T., presents report of
Committee on Nominations. . . 244
Stephens, E. W.: presiding, 306, 307;
address by, 307; introducing speak
ers  342, 349, 353
Stevens, W. J., called to preside.. 243
Strong, Augustus H., address by 11-14
Swedish Baptist Conference, greet
ings from  332
Taft, William H., President of the
United States: congratulations sent
to, 25; resolution sent to, 148; re
sponse from  357, 358
Taylor,  . his response at Roll
Call, Brazil  49
Thomas, E. U., his response at Roll
Call, Wales  26
Thomson, P. T., address by.. 396-400
Truett, George W., addresses by
95-99, 421-429
Udvarnoki, A., address by... 220-223
Uhre, J., his response at Roll Call,
Spain  47
University, European Baptist: sub
scriptions taken for, 242; commu
nication regarding, 264; resolution
relating to  265
Upshaw, William D., remarks by 354
Unoccupied Mission Fields: communi
cation regarding, 302; committee
on  416

Vautier, A. H  88
Vincent, P., his response at Roll Call,
France  44
Vining, A. J., address by. . . . 239-242
Wallace, O. C. S., presiding ... 88
Walker, D. Merrick, prayer by . . 185
Walker, Robert, translates Italian ad
dresses  45, 253-257
Walker, T. C, conducts devotional
exercises  267
Washington, Booker T., address by
319-326
Washington, collection taken for
European delegates to go to. . 307
Webb, Geo T. : presiding, 88 ; presents
resolutions  89
White, Dr., resolution by  265
Whitley, W. T., presiding, 332; ad
dress by  334
Whitman, B. L., conducts devotional
exercises  306
Wilde, G. de, his response at Roll
Call, Holland  50
Wilkins, F. J., conducted devotional
exercises  243
Williams,  , his response at Roll
Call, Jamaica  51
Williams, Mornay, his response at
Roll Call, Bahamas  38
Willingham, R. J., address by 143-147
Wilson, C. E., address by. . . 276-286
Women's Committee, formed . . . 358
Yasnovsky, Madame, address by
171-175
Yuille, George, his response at Roll
Call, Scotland  27