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Published by The Campbell Institute monthly except 
July and August. 

Chicago, 111. SEPTEMBER 1921 

The present issue of The Scroll contains the Consti- 
tution, By-Laws and Membership List of the Campbell 
Institute revised to date. 

Attention is called to the fact that the constitutional 
amendment adopted in July, 1920, opens the membership 
of the Institute to all college graduates. No election is 
necessary. Any college graduate who is in sympathy 
with the purposes of the Institute, as expressed in Article 
II of the Constitution, is entitled to be enrolled as a 
regular member upon sending to the Secretary-Treasurer 
his application and the annual fee (three dollars, in- 
cluding subscription to The Scroll). 

Section 3 of Article III of the By-Laws is not to be 
strictly construed. No one is expected to resign because 
he has not written a book or contributed frequent articles 
to The Scroll — however highly desirable those activi- 
ties may be. Read again the definition of the purposes 
of the Institute in Article II of the Constitution. This 
is to be taken seriously. Any member is active in the 
work of the Institute who is keeping alive a scholarly 
spirit, trying to nourish his own soul and his neighbor's 
in quiet self -culture and deepening spirituality, and en- 
deavoring to do productive work in his own field. These 
are the work of the Campbell Institute. 


At the recent annual meeting a plan was approved for 
the establishment of a loan library of recent important 
books to circulate among the members of the Institute, 
A list of books which are available will be published in 
an early issue of The Scroll, perhaps the next. Mem- 
bers using this service will be asked to pay only the 
postage on the books sent to them. An appropriation 
was made for the purchase of a few desirable volumes 
for the nucleus of such a library. Meanwhile, please 
ixeed two requests: 

1. Suggest, on a post card, one or two books which 
you think might profitably be circulated or which you 
would like to borrow. This will guide the purchasing 

2. Send a book or two which you have read and found 
worthy of recommendation. If you want it back ulti- 
mately, write in it your name and the date when you wish 
it returned. Do you remember, from your Anabasis, how 
Cyrus used to send to a friend a half-eaten fowl or a 
half-emptied skin of wine, saying: 'T have found this 
so unusually fine that I want you to share it with me." 
That man had a genius for friendship. Try it with a 
new book that you have bought and read. 

Send it to The Scroll, Box 277, Faculty Exchange, 
University of Chicago. 

In a later issue announcement will be made of lectures 
by members of the Institute which will be available at 
important church and college centers. 

The Twenty-fifth Anniversary meeting of the Camp- 
bell Institute was in every way a success. The occasion 
v/as properly celebrated by adding twenty-five new mem- 
bers, and by planning to widen the usefulness of the In- 
stitute by the circulation of books and by providing lec- 



The Scroll must leave to roomier periodicals the 
task of reporting the International Convention of the 
Disciples of Christ at Winona Lake, Ind. It was far too 
significant an event to be disposed of in a paragraph or 
two. But The Scroll cannot omit saying that it was an 
eventful gathering from the standpoint of the Campbell 
Institute. Owing to the limited possibilities it was found 
impractical to hold a dinner, and as a substitute an in- 
formal meeting was called for ten p. m. the first night of 
the convention. The next night, another. And so on 
every night of the convention with growing interest and 
an increasing company of members and other congenial 
spirits. There was much profitable talk about the new 
Institute plans, about the enlargement of its membership, 
about educational movements and prospects among the 
Disciples. Leslie Morgan, after twenty-one years in Eng- 
land, was a fountain of first-hand information about 
conditions there. The arrival of Alva Taylor, who came 
to Winona direct from London and Berlin, where he has 
been investigating social and economic conditions, and 
his presence and talk in these gatherings not only brought 
to the group a body of fresh, authentic and direct infor- 
mation about European conditions, but in a sense symbol- 
ized the very things which the Institute most earnestly 
stresses — Fellowship and Scholarship. It symbolized fel- 
lowship both because it was good to grip hands with a 
friend who had so recently returned from abroad ("land- 
ed yesterday," he told us), and because he had been upon 
an important errand in the interest of international amity 
and understanding ; and scholarship, because he came 
back to us not with an assortment of interesting opinions 


and theories about European affairs, but with a substan- 
tial array of facts gathered by direct observation. 

Friday evening Dean Charles R. Brown, of Yale Di- 
vinity School, and the Yale group joined in the Institute 
meeting as most welcome visitors. Dean Brown had 
given two addresses before the Convention during the 

There was no roll-call, but forty-six members of the 
Institute were counted at the Convention. There were 
probably more. In addition, seventeen men gave their 
names as new members. Their names are included in the 
list published in this issue. The hand of greeting is here- 
by extended to them. 


At the request of any member, The Scroll will be 
sent free for one year to one person who is not a member 
of the Institute. The treasurer believes that the Institute 
can afford to allow each member two copies of The 
Scroll, one to be sent to a friend. In addition, The 
Scroll will be sent to any number of friends for a year 
at one dollar each. But quite apart from that apparently 
mercenary — but really missionary — suggestion, each 
member is entitled to one extra copy. 

Address a card to The Scroll, Box 277, Faculty Ex- 
change, University of Chicago, giving the name and ad- 
dress to which you wish the extra copy sent, and your 
own name. The same postcard will carry, without extra 
postage, both this information and that elsewhere re- 
quested in regard to books for the circulating library. 



(Founded in 1896) 
OFFICERS FOR 1921-1922 

President .Henry Atkins 

Secretary-Treasurer Edward S, Ames 

5722 Kimbark Ave., Chicago 

Editor of The Scroll W. E. Garrison 

Box 277, Faculty Exchange, University of Chicago 




The name of this organization shall be THE CAMP- 



The purpose of this organization shall be : ( i ) To en- 
courage and keep alive a scholarly spirit and to enable 
its members to help each other to a riper scholarship by 
the free discussion of vital problems. (2) To promote 
quiet self-culture and the development of a higher spirit- 
uality among the members and among the churches with 
which they shall come in contact. (3) To encourage pos- 
itive productive work with a view to making contribu- 
tions of permanent value to the literature and thought of 
the Disciples of Christ. 




Section i. Regular Members. Those shall be invited 
to regular membership who have completed a course for 
a bachelor's degree in some standard institution. Others 
may be elected to regular membership by a majority vote 
of those present at any annual meeting. 

Sec. 2. Associate Members. Those may be elected to 
associate membership who are preparing for the ministry 
or for educational work, and who have the standing of 
seniors or more advanced rank in a standard college. 

Sec. 3. Co-operating Members. Those business and 
professional men, other than preachers and teachers, who 
are intelligently sympathetic with the Institute and dis- 
posed to aid in the diffusion of its spirit and work, shall 
be eligible to co-operating membership. 

Sec, 4. Honorary Membership. Those shall be eligible 
to honorary membership who have attained notable dis- 
tinction in scholarship and in the practical activities of 
the church and who are known to be in sympathy with 
the Institute. 

The officers of this organization shall be a President, 
a Vice-President, and a Secretary-Treasurer, who shall 
perform the duties usually pertaining to their respective 
offices, and who shall be elected at the regular annual 


The Constitution may be amended by a two-thirds 
vote of the members present at any regular meeting. 





There shall be an annual meeting of the Institute at 
such time and place as shall be designated by the Execu- 
tive Committee, at which members shall present the re- 
sults of their studies. 



There shall be the following standing committees, ap- 
pointed (except the Executive Committee) by the Presi- 

Section i. Executive Committee, consisting of the 
President, Vice-President, and Secretary, for the trans- 
action of all business of the society which demands atten- 
tion when the Institute is not in session. 

Sec. 2. Editing Committee, which shall have charge 
of the studies of individual members and the publica- 
tion of all literature put forth by the Institute except 
\vhen otherwise arranged. 

Sec. 3. Program Committee, which shall have charge 
of all regular meetings of the Institute and shall act as a 
liurcau for placing speakers whenever opportunity offers. 



Section i. The annual fee of regular and co-operat- 
ing members shall be three dollars. 

Sec. 2. There shall be no fee attached to associate or 
honorary membership. 

Sec. 3. Any member who ceases to participate in the 
active work of the Institute is expected to resign. 

Sec. 4. Not more than twenty-five new co-operating 


members, nor more than one honorary member, shall be 
elected in any one year. 

Sec. 5. The business of the Institute shall be con- 
ducted by the regular members. 

Sec. 6. All classes of members shall receive the serial 
publications of the Institute, and shall be admitted to the 
annual meeting. 

Sec. 7. The Executive Committee is authorized to 
place upon the membership roll the names of all appli- 
cants for regular .membership who satisfy the require- 
ments of the constitution for membership. 


The Institute shall be divided into five Chambers de- 
voted respectively to the following departments of study : 
(i) Old Testament and the corresponding Biblical The- 
ology. (2) New Testament and the corresponding Bib- 
lical Theology. (3) Church History, Missions, and Com- 
parative Religion. (4) Philosophy, Theology, and Edu- 
cation. (5) Christian Work and Sociology. The heads 
of these Chambers shall be appointed by the President 
and shall constitute the Editing Committee. 


Abram, Robert C, N. Eighth St., Columbia, Mo. 

Alcorn, W. Garrett, Fulton, Mo. 

Alexander, John M., Marshall, Mo. 

Ames, Edward S., University of Chicago, Chicago, 111. 

Archer, J. Clark, 82 Linden St., New Haven, Conn. 

Armstrong, C. J., iioi Broadway, Hannibal, Mo. 

Armstrong, H. C, Baltimore, Md. 

THE SCROLL ^ Page 9 

Atkins, Henry, 516 Union Central Bldg., Cincinnati, O. 

Baillie, Alexander S., Casa Grande, Ariz. 

Baker, C. G., 202 N. Holmes Ave., Indianapolis, Ind. 

Barr, W. F., Drake University, Des Moines, la. 

Batman, Levi G., 15 16 Florencedale Ave., Youngs- 
town, O. 

Bean, Donald, University of Chicago, Chicago, 111. 

Bell, Urban Rodcliff, 810 Norwood Ave., Toledo, O. 

Blair, Verle W., 2320 Washington Ave., Terre Haute, 

Bodenhafer, Walter B., Washington Univ., St. Louis, 

Borders, Karl, 19 S. LaSalle St., Chicago, 111. 

Bowen, Kenneth Blount, Morgan Hall, Auburn, N. Y. 

Brogden, John, Milford, 111. 

Brelos, C. G., 736 Litchfield St., Pittsburgh, Pa. 

Bruner, B. H., Lexington, Mo. 

Buckner, C. C, Ionia, Mich. 

Buckner, S. G., Pomona, Calif. 

Burgess, Henry G., Canton, Mo. 

Burkhardt, Carl A., Plattsburg, Mo. 

Burns, H. F., Baltimore, Md. 

Callaway, Ralph V., 11 12 2nd Ave., Stirling, 111, 
Campbell, George A., 5536 Pershing Ave., St. Louis, Mo. 
Cannon, Lee E., Hiram, O. 
Carr, W. L., 73 S. Cedar St., Oberlin, O. 
Cartwright, Lin D., Coffeyville, Kan. 
Cassoboom, Chas. Orville, Mt. Healthy, Cincinnati, O. 
Castleberry, J. J., it 16 Cypress St., Cincinnati, O. 
Chapman, A. L., Bozeman, Mont. 

Chenoweth, Irviag S., Roosevelt Rd. and Tenth St., Phil- 
adelphia, Pa. 


Clark, O. B., Drake University, Des Moines, la. 

Clark, Thomas Curtis, 6607 Ellis Ave., Chicago, 111. 

Cloyd, Roy Nelson, Box 16, Princeton, Ind. 

Cole, A. L., Macomb, 111. 

Coleman, C. B., Allegheny Coll., Meadville, Pa. 

Cook, James Monroe, Tallula, 111. 

Cooke, A. Harry, 1002 Pleasant View Drive, Des Moines, 

Cope, Otis M., 1327 Wilmot St., Ann Arbor, Mich. 
Cordell, H. W., Washington State Coll., Pullman, Wash. 
Crowley, W. A., University of Cincinnati, Cincinnati, O. 

Dabney, Vaughn, 6 Melville St., Boston, Mass. 
Dailey, B. F., 279 Ritter Ave., Indianapolis, Ind. 
Daniels, Elvin, 106 N. Bluff St., Monticello, Ind. 
Davidson, Hugh R., 11 12 N. Eautaw St., Baltimore, Md. 
Davison, Frank E., 314 Tacoma St., Indianapolis, Ind. 
Deadman, Roy Emmett, Lebanon, Ind. 
Dean, Tom, Jacksonville, Tex. 

Deming, Fred K., 5401 Tennessee Ave., St. Louis, Mo. 
Deming, J. L., 71 College St., New Haven, Conn. 

Edwards, G. D., Bible College, Columbia, Mo. 
Endres, W. D., 3623 Park Ave., Kansas City, Mo. 
Eskridge, J. B., Weatherford, Okla. 
Ewers, J. R., S. Highland and Alder Sts., Pittsburgh, Pa. 

Faris, Ellsworth, University of Chicago, Chicago, 111. 
Funk, Chas. Plume, 1642 Fairview Ave., Wichita, Kan. 
Flickenger, Roy C, Northwestern Univ., Evanston, 111. 

Gabbert, Mont P., 5719 Kenwood Ave., Chicago, 111. 
Garn, Herbert M., Canton, Mo. 
Garrison, W. E., Univ. of Chicago, Chicago, 111. 
Garvin, T- L., 1446 Northland Ave., Lakewood, O. 
Gibbs, Walter C, 515 S. Fifth St., Columbia, Mo. 


Given, John P., Hoopeston, 111. 

Goodale, Ralph R., Hiram, O. 

Coulter, Oswald J., 5363 University Ave., Indianapolis. 

Gordon, Wildred E., Ghariya Phatak Jansi, U. P., India. 

Grainger, O. J., 1014 E. 61 st St., Chicago, 111. 

Guy, H. H., 2515 Hillegass Ave., Berkeley, Calif. 

Hall, Maxwell, 11 12 Madison Ave., Columbus, O. 

Hamilton, Clarence H., Univ. of Nankin, Nankin, China. 

Handley, Royal L., 1201 W. Edwards St., Springfield, 111. 

Haushalter, W. M., Columbia, Mo. 

Hawley, Clarence O., 47 Norman Ave., Dayton, O. 

Henry, Edward A., Univ. of Chicago, Chicago, 111. 

Hester, Byron, Electra, Texas. 

Hieronymus, R. E., Urbana, 111. 

Higdon, E. E., Bloomington, 111. 

Higdon, E. K., 450 Taft Ave., Manila, P. I. 

Hill, J. Sherman, Paola, Kan. 

Hill, Roscoe R., Managua, Nicaragua. 

Hirschler, John G., South D., Univ. of Chicago, Chicago. 

Hoffman, R. W., Sullivan, 111. 

Holmes, Arthur, Drake Univ., Des Moines, la. 

Hopkins, Louis A., 15 17 S. University Ave., Ann Arbor, 

Hotaling, Lewis R., State Line, Ind. 
Howe, Thomas C, 30 Audubon Place, Indianapolis, Ind. 

Iden, Thomas Medary, 1018 E. University Ave., Ann 
Arbor, Mich. 

Jaynes, Frank E., Drexel Arms Hotel, Chicago. 
Jenkins, Burris, Kansas City Post, Kansas City, Mo. 
Jensen, Howard E., Butler College, Indianapolis, Ind. 
Jewett, Frank L., 2009 University Ave., Austin, Tex. 
Jones, Silas, Eureka, 111. 
Jordan, O. F., 831 Washington St., Evanston, 111. 


Kaufman, Howard Albert, Kentland, Ind. 
Kilgour, Hugh B., 35 F. W. B. B., Winnepeg, Can. 
Kincheloe, S. C, 1007 E. 60th St., Chicago. 
Kirk, Sherman, 1060 31st St., Des Moines, la. 
Knight, F. H., Univ. of Iowa, Iowa City, la. 

Larson, August F., 511 N. William St., Columbia, Mo. 

Lee, Charles O., Flanner House, West and St. Clair Sts., 
Indianapolis, Ind. 

Lemon, Robert C, Keota, la. 

Lineback, Paul, Atlanta Medical Coll., Atlanta, Ga, 

Linkletter, C. S., 5819 W. Ohio St., Chicago. 

Livengood, Fay E., Jubbalpore, C P., India. 

Lobengier, J. Leslie, Oberlin, O. 

Lockhart, Clinton, T. C. U., Fort Worth, Texas. 

Loken, H. J., Atascadero, Calif. 

Longman, C. W., 138 S. Sacramento Blvd., Chicago. 

Lumley, Fred E., Page Hall, Ohio State Univ., Colum- 
bus, O. 

Lytle, W. Vernon, 14 Beacon St., Boston, Mass. 

McCartney, J. H., Box 455, Newark, O. 

McDaniel, Asa, Muncie, Ind. 

McQuary, Rodney L., College of the Bible, Lexington, 

McQueen, A. R., Somerset, Pa. 

MacDougall, W. C, Jubbalpore, C. P., India. 

Maclachlan, H. D. C, Seventh St. Christian Church, 
Richmond, Va. 

Marshall, Levi, Greencastle, Ind. 

Martin, Herbert, Drake Univ., Des Moines, la. 

Mathews, William B., Middle D., Univ. of Chicago, Chi- 
cago, 111. 

Matthews, Emerson W., 1658 Irving St., N, W., Wash- 
ington, D. C. 


Mitchell, C. R., Lowry Hall, Columbia, Mo. 

Melvin, Bruce Lee, Delaware, O. 

Moffet, Frank L., Box 80, Marionville, Mo. 

Moffet, George L., Veedersburg, Ind. 

Moore, Richard, Bureau of Mines, Washington, D. C. 

Morehouse, D. W., Drake Univ., Des Moines, la. 

Morgan, F. A., 7216 Jeffery Ave., Chicago. 

Morgan, Leslie W., 313 Upper Richmond Rd., Putney, 

London, S. W. 15, England. 
Morrison, C. C, 706 E. 50th Place, Chicago. 

Nichols, Fred S., Niantic, 111. 
"Nelson, R. W., 429 Harrison St., Oak Park, 111. 
Norton, F. O., Drake Univ., Des Moines, la. 

Park, Robert E., Univ. of Chicago, Chicago. 

Parker, W. A., Adams, Mass. 

Parr, Leland W., 5641 Drexel Ave., Chicago. 

Parvin, Ira L. W., Jefferson St. Christian Church, Ft. 

Wayne, Ind. 
Payne, Wallace C, College of Missions, Indianapolis, 

Pearce, Chas. A., Marion, O. 
Peckham, George A., Hiram, O. 
Philputt, James M., Eureka, 111. 
Pike, Grant E., Lisbon, O. 
Place, Alfred W., Bowling Green, O. 

Rainwater, Clarence E., Univ. of Calif., Los Angeles, 

Rearis, Tolbert F., Buenos Aires, Argentina. 

Reidenbach, Clarence, 81 N. Hawthorne Lane, Indian- 
apolis, Ind. 

Rice, Perry J., 19 S. LaSalle St., Chicago. 

Robertson, C J., 5719 Kenwood Ave., Chicago, 111. 


Robertson, Julius Barbee, Hotel Muelebach, Kansas 
City, Mo. 

Robison, H. B., Canton, Mo. 

Rogers, N. O., Savannah, Mo. 

Roosa, W. v.. South D., Univ. of Chicago, Chicago. 

Rothenberger, W. F., 934 S. Fourth St., Springfield, 111. 

Rowell, Edward Z., Carlton Coll., Northfield, Minn. 

Rowlison, C. C, 919 Main St., LaCrosse, Wis. 

Ryan, William D., South End Christian Church, Hous- 
ton, Tex. ! 

Sarvis, Guy W., Univ. of Nankin, Nankin, China. 

Schooling, L. P., Standard, Alberta, Can. 

Serena, Joseph A., William Woods College, Fulton, Mo. 

Seymour, Arthur H., Aberdeen, S. D. 

Sharpe, Charles M., Y. M. C. A., Detroit, Mich. 

Slaughter, S. W., Gurnee, 111. 

Smith, B. H., 3210 Forest Ave., Kansas City, Mo. 

Smith, J. E., Eureka, 111. 

Smith, Raymond A., T. C. U., Fort Worth, Tex. 

Smith, T. v., 5524 Kimbark Ave., Chicago. 

Smith, W. H., Danville, Ky. 

Stauffer, C. R., Norwood Station, Cincinnati, O. 

Stevens, Chas. A., Box 64, Olathe, Kan. 

Stewart, George B., 167 Salem Ave., Dayton, O. 

Stubbs, John F., Corydon, la. 

Swanson, Herbert, Vigan, Ilocos Sur, P. I. 

Swift, Chas. H., 225 H. H. Bldg., Cape Girardeau, Mo. 

Taylor, Alva A., Lowry Hall, Columbia, Mo. 
Taylor, Carl C, 611 S. Fourth St., Columbia, Mo. 
Todd, E. M., Leland Community House, Herlington, 

Trainum, W. H., 304 E. Monroe St., Valparaiso, Ind. 
Trusty, Clay, 939 W. 31st St., Indianapolis, Ind. 


Turner, J. J., Hiram, O. 

Vannoy, Charles A., Buenos Aires, Argentina. 
Veatch, A. D., 1423 Twenty-third St., Des Moines, la. 

Ward, A. L., 250 N. Home Ave., Franklin, Ind. 
Warren, T. Benjamin, Nevada, la. 

Watson, Chas. Morell, 1610 Colonial Ave., Norfolk, Va. 
Wilhelm, Carl H., 119 E. North St., Pontiac, 111. 
Willett, Herbert L., Univ. of Chicago, Chicago. 
Williams, Mark Wayne, 241 Park PI., Brooklyn, N. Y. 
Wills, Alvin L., 1226 Ainslie St., Chicago. 
Wilson, Allen, 629 Green St., Augusta, Ga. 
Winders, C. H., Y. M. C. A. Bldg., Indianapolis, Ind. 
Winn, Walter G., 4035 Kedvale Ave., Chicago. 
Winter, Truman E., 846 Wynnewood Road, Philadel- 
phia, Pa. 
Wolfe, J. E., 401 N. Spring St., Independence, Mo. 
Wood, Merritt B., 715 Wayne St., Sandusky, O. 


Breeden, H. O., 1038 O St., Fresno, Calif. 

Garrison, J. H., 163 N. Alexandria Ave., Los Angeles, 

Haley, J. J., Christian Colony, Acampo, Calif. 
Lindsay, Nicholas Vachel, 603 S. Fifth St., Springfield, 

Lobengier, Charles S., Shanghai, China. 
MacClintock, W. D., Univ. of Chicago, Chicago. 
Powell, E. L., First Christian Church, Louisville, Ky. 



Carter, S. J., 850 Newhall St., Milwaukee, Wis. 
Collins, Dr. C. U., 427 Jefferson Bldg., Peoria, 111. 
Cowherd, Fletcher, Ninth and Grand, Kansas City, Mo. 
Dickinson, Richard J., Eureka, 111. 
Duncan, Dr. W. E., 6058 Kimbark Ave., Chicago. 
Haile, E. M., Texas-Knight Oil and Gas Co., Brecken- 

ridge, Tex. 
Hill, J. C, 311 Bryant Bldg., Kansas City, Mo. 
Henry, Frederick A., 914 Williamson Bldg., Cleveland, O. 
Hutchinson, Dr. Edward B., 1351 E. 56th St., Chicago. 
Lind, Frederick A., Chicago. 

McCormack, Harry, 5545 University Ave., Chicago. 
McElroy, Chas. F., no S. Dearborn St., Chicago. 
Minor, Dr. Wm. E., 926 McGee St., Kansas City, Mo. 
Morrison, Dr. Hugh T., Springfield, 111. 
Nourse, Rupert A., 751 Prospect Ave., Milwaukee, Wis. 
Ragan, George A., 520 Main St., El Centro, Calif. 
Throckmorton, C. W., Traveller's Bldg., Richmond, Va. 
Wakeley, Chas. R., 6029 Woodlawn Ave., Chicago. 
Webb, A. G., 1874 E. 82nd St., Cleveland, O. 

The Scroll will be stimulated and strengthened by 
an enlargement of its subscription list beyond the mem- 
bership of the Institute. (Improved circulation always 
means better health, in man or magazine.) To all mem- 
bers of the Institute The Scroll is sent without charge. 
Their annual dues pay for it. To all others, One Dollar 
a year. Persuade one or two members of your church 
or associates to risk the investment. Every issue (ex- 
cept this one) will probably be worth a dime to any 
thinking religious man. Leading article next month. An 
Estimate of Confucianism, by Clarence H. Hamilton. 




They say there is no God ; tiiat what appears 2 

As good is only so to bhnded eyes, 
Which will not see the ugly and the vile. 
All is as music to the raptured ears 
Of tliose who choose to live in pleasant lies, 
Who in the face of death cease not to smile ! 
Thus speak those cynics, scribes of ugliness. 
Who will not leave their tombs of doubt and hate, 
Who loathe the sunshine, boasting of their night. 
Let them enjoy their proud unhappiness. 
Their scorn of love, their cursings loud at fate. 
For us faith's foolishness ! For us the light ! 

Thomas Curtis Clark. 


"Great Pan is dead!" they cried; and sad-robed priests 

In long processions gloried in his death. 

But, even as they v.-ent their way, the breath 

Of God blev,^ over hill and vale, and feasts 

Of loveliness were set for men. June spread 

Upon the earth a carpeting of green. 

And where v/as bleakness, pink and gold were seen. 

The priests saw not : they cried, "Great Pan is dead !" 

Thomas Curtis Clark. 


By C. H. Hamilton 

When one surveys that many-sided and potent factor 
in Chinese history and hfe which is called Confucianism, 
in the full range of its detail and influence, it is difficult 
to resist the conclusion that we have here something 
which has functioned, in a large measure at least, as a 
religion. It has its sacred books, its originating person- 
ality, its cult, its temples. It has its belief in deit)'. It 
has its ethics. True, its ethics have bulked large in tlie 
emphasis of its scholars. But to say that it is merely 
ethics and not religion is to forget that ethics is integrally 
connected with the religious attitude. Our separation of 
a field of ethics from a field of religion is for convenience 
in our thinking. As a matter of fact, they are rather tvvo 
functions of ongoing human life. Moral ideals by their 
\ery nature demand, if they are to be truly acted upon, 
the faith that the universe is such as to permit of their 
realization. Such *faith is the religious side of the eth- 
ical shield. That Confucianism has not been vvathout that 
faith is amply evidenced by the regular grounding of the 
Confucian righteousness throughout all the classical -writ- 
ings in the Will of Heaven. An underlying conviction of 
the ethical ideas of all the pre-Confucian and Post-Con- 
iucian classics is that the innermost structure of the ir.ii- 
verse is essentially moral. On the basis, then, of the 
actual historical characteristics of Confucianism as v.-ell 
as the general considerations of the Psycholog}' of Re- 
lif^ion v/e are justified in viewing this system as a religion. 

But how shall we estimate the value of this religion? 
It V\^ould be, of course, a comparatively simple matter to 
run over its features which we deem good or bad from 
.the point of view of our developed Christian conscious- 
ness. In that case we would put on one side its exalted 


conception of T'ien or Shang-ti, its spirit of reverence 
and gratitude both toward Heaven and parents, its teach- 
ings of benevolence, dihgence, magnanimity, sincerity, 
and the like, as well as the praiseworthy aspects of the 
character of Confucius himself — his self-sacrificing devo- 
tion to the ideal of reformation, and his pov/er to stimu- 
late a certain moral energy in his disciples. On the other 
side we would point out the weak sense of personality in 
die idea of deity, the failure to make love central, the rev- 
erence for bad ancestors as well as good, sacrifices to 
spirits and ancestors, divination, the low status accorded 
to v/oman, the acceptance of polygamy, the lack of a sense 
of personal sin and of personal worth in a future life, the 
lack of a genuinely democratic and progressive ideal; and 
we would add the less admirable traits of Confucius him- 
self — his indifference to woman, his austerity, his coldness 
to nature, and his lack of deep religious fervor. Out of 
such an analysis and comparison we would com.e to see 
that Confucianism has som^e qualities that are more uni- 
versal and in line with Christianity and others that are 
more peculiar to the East generally or to China in par- 
ticular and not in line with Christianity. And we would 
wish to preserve and build upon the first class while elim- 
inating and supplanting, or at least transforming, those 
of the second. Most likely our general impression v^^ould 
be in the last analysis that Confucianism has done yeo- 
man service as a conserver of the best in China's past 
culture, but in the same capacity has been a heavy drag 
upon the wheels of national progress. 

This method of arriving at a valuation, however, does 
not bring us to a point of view from which we can well 
handle the phenomenon of Confucianism, as a whole. The 
radical criticism to which the New Culture Movement in 
China today is subjecting all of the Chinese institutions 


demands a revaluation of Confucianism in the categories 
of the modern Philosophy and Psychology of Religion. 
For the problem is now how to deal with it extensively 
as a v/hole rather than intensively in detail. The whole 
question is thrown open in a new way. What is Confu- 
cianism, anyway, and what is its significance v.ith refer- 
ence to the new social order toward which China should 
move ? 

Pondering over this cjuestion in the light of modern 
biological and functional conceptions of religion, one to realize that Confucianism presents us with an 
extended group religion and group morality. It might 
almost be called a religion pre-eminently of racial and 
family solidarity. Its great contribution has been sta- 
bilit)^ Its ethics, its ritual, its greatest leader and its 
forms of v\Aorship have all operated to bring about v.dthin 
Lhe individual obedience to norms fixed in the past vv'hich 
v/ere to maintain the group in the original status quo. So 
long as the Chinese group was comparatively free from 
any great disturbance from v/ithout and situations re- 
quiring radically nev/ adjustments did not arise, the au- 
tliority of the group as reflected in the Confucian ideals 
remained indisputable. The ideals functioned to carry 
on Vv'i^^h but little change the placid stream of Chinese 
life. Internal wars betv/een states, as well as attacks 
from barbarous states Vi/^ithout, were but ripples or flecks 
of foam, upon the surface compared with tlie vast bulk 
of the v/hole. But today we see the group being pene- 
trated by alien forces that demand either reconstruction 
or destruction, readjustments to conditions irnparalleled 
in China's past. Ideals that simply conserve no longer 
suffice. The collision betvv'een occidental and oriental 
customs is jarring to pieces the old Chinese family group. 
The times call for change, experimentation, analysis of 


present facts, and reconstruction in the light of modern 
needs. In so far as some stability is needed even in the 
midst of change, Confucian conservatism will doubtless 
continue to function as a ballast. But for the newer 
ideals of the democratic consciousness of the modern age 
China must look to another than the imperialistic mind of 
Confucius. Confucian morality and religion, like all 
group morality and religion, have been "both an anchor 
and a drag." Can China find a more universal religion 
that will function more efficiently in a world of changing 
adjustments and progress? 

How easy it is to talk pleasantly and favorably about 
"Truth" and "Progress" and "Education" and other gen- 
eralities with a connotation of progressiveness — provided 
no dear old error is exposed by a new-found truth, pro- 
vided progress does not carry us av/ay from our familiar 
mental environment, and provided education does not 
produce a generation v/hose ideas are different from our 
own. A recent issue of "Leaves of Healing" (Zion City) 
proclaimed triumphantly : "Truth is more pov/erful than 
error ! Light always dispels darkness." This being the 
case, one might suppose that it would be safe to turn 
Truth loose in the world, to let it run its course and win 
its way. Of course, then, it v/ill win the people and 
speak with their voice and triumph in their lives. There 
is a beautiful basis for the most complete democracy in 
both government and religion. What a blessed assur- 
ance — that Truth has vitality. It does not need the ner- 
vous guardianship of its official custodians. It can live 
out-of-doors in any weather. It claims our acceptance. 


our admiration, our loyalty. But it is not dependent 
upon us; we are dependent on it. And the people can 
be trusted to think and to act freely, because, if "truth 
is more powerful than error" it will defeat and drive out 
error from the only field where it operates, that is, the 
minds of men; and if "light always dispels darkness" it 
will do so in the darkened understanding and the murky 
consciences of men. 

And then, as it happens, exactly on the opposite side 
of the same clipping, when we had cut this edifying and 
progressive text from the page, was this statemxcnt ap- 
parently from the same Vv'riter : "Zion is theocratic ! . . . . 
We do not believe in democratic principles. We say it 
plainly. When you tell me that you believe in 'the rule 
of the people, by the people, and for the people,' I tell 
you that is a rule we fight against. Why? For the rea- 
son that the people are mostly bad If the majority 

are to rule, the worst will rule." 

And so, after all, it seems that the prevailing power 
of Truth holds good only so long as it is administered 
at the hands of its specially appointed guardians and ut- 
tered with the voice of chosen and certificated prophets. 

A pitiful outcome, to be sure, after such a lofty gen- 
eralization at the outset. But we have not written this 
for the sake of Zion (Illinois), for The Scroll does not 
circulate largely among the followers of the late John 
Alexander Dowie, but for the sake of our ovvu Zion, 
and even of that choice part of it which this periodical 



The philosophy of Omar Khayyam — if it is a philoho- 
phy — has seemed to many not ilHberal spirits to present 
a pathetically pagan view of the world; and yet, with 
all his preference for a v/ine-cup in the hand rather thart 
some greater but vaguer good in the bush of a doubtful 
future, Omar has justified himself to most minds, and 
we are the richer for his very faulty interpretation of 
life, though it left him poor enough. 

The general appreciation of this Persian classic has 
perhaps stimulated the exploitation of other cycles of ori- 
ental lyrics possessing at least a superficial resemblance 
to the Rubaiyat. The translation of "India's Love Songs" 
into English verse is verbally attractive. Some of the 
best of the lyrics, set to music, have become familiar on 
concert programs. Such is "Less than the dust beneath 
thy chariot v/heel." But the general substance of the 
whole collection is erotic pessimism ; superheated and ec- 
static passion tonight, and a despairing view of life in 
the morning. The only bright spot in human experience 
seems to be lawless love, and a dominant sentiment is 
that, even if the wages of sin is death, a good sin is 
worth the price. (That price, of course, is lower than 
it sounds, because life itself is so nearly worthless.) 
This proposition, embellished with appropriate imagery, 
elaborated with intriguing circumstance, and clad in a 
decent garb of musical verse, makes a piece of literature 
which would scarcely be permitted to circulate if it were 
not oriental. 

The writer. Vv'ho is an old fogy, disapproves of glorify- 
ing the baser passions, and thinks that rank sin is, if 
anything, rather worse when it is set to good music. Is 
not Oscar Wilde's "Charmides" lovely in cadence and 

Page 24 T HE SCROLL 

imagery, musical as the lapping of little waves, and fra- 
grant as a field of wild thyme ? Far lovelier, I think, , 
than the best of these Indian lyrics, and much like them. 
But when a man's last word is that a sin, if it be suffi- 
ciently exquisite and intense, is its ov/n sufficient reward 
and a great goal of life which one is lucky to attain be- 
fore one sinks into the night, — when a man has only this 
to say, I care not how well he says it. He spoils good 
music by putting poor words to it. He gilds a drab and 
dirty business with too much- splendor and glory. 

Yet it must be granted that the most disgraceful de- 
bauchery may be made a theme for real lyric poetry. One 
may sing of them, if one has talent and lacks shame. 
Pessimism, however, does not lend itself to charming 
verse. Pegasus goes lame when asked to carry that load. 
At best, the lines are ingenious, didactic, dull. You can 
make poetry — vicious, perhaps, but real — out of the asser- 
tion that some base thing is the greatest thing in the 
world ; but you cannot make poetry out of the proposition 
that nothing is worth while. These eight lines are a fair 
sample of much, and seem to represent not a passing 
mood of despair but a settled conviction : 

"I am so vv'eary of the curse of living, 
The endless, aimless torture, tumult, fears. 
Surely if life were any God's free giving, 
He, seeing his gift, long since went blind with tears, 
Seeing us, our fruitless strife, our futile pra3dng. 
Our luckless Present and our blood-stained Past, 
Poor players, who make a trick or two in playing. 
But know that Death must win the game at last." 

When a man feels that way, why must he write poetr}^ ? 


He ought to try to get himself into some situation in- 
volving severe exertion and imminent danger of death. 
It would help him to recover his sense of the value of 
life. Or if not that, he had better go fishing. We leave 
this pessimistic voluptuary and join ourselves to Walt 
Whitman as he goes out to dig clams : 

"I tucked my trouser-ends in my boots, 
And went out and had a good time." 


Derision is not interpretation, and the better method of 
overcoming erratic ideas is to trace them out dialectically 
and see if they will not recognize their own fatuity. 

Habit is stronger than reason, and the respect for fact 
stronger than the respect for the ideal ; nor would the 
ideal and reason ever prevail did they not make up in 
persistence what they lack in momentary energy. 

Fanaticism consists in redoubling your effort when you 
have forgotten your aim. 

It may indeed be said that no man of any depth of 
soul has made his prolonged existence the touchstone of 
his enthusiasmis. Such an instinct is carnal, and if im- 
mortality is to add a higher inspiration to life it must not 
be an immortality of selfishness. What a despicable crea- 
ture must a man be, and how sunk below the level of the 
most barbaric virtue, if he cannot bear to live and die 
for his children, for his art, or for his country ! 

To be bewitched is not to be saved, though all the ma- 
gicians and aesthetes in the world should pronounce it to 
bo so. Intoxication is a sad business, at least for a philos- 
opher; for you must either drown yourself altogether, or 


else when sober again you will feel somewhat fooled by 
yesterday's joys and somewhat lost in today's vacancy. 
The man who would emancipate art from discipline and 
reason is trying to elude rationality, not merely in art, 
but in all existence. 

Men become superstitious, not because they have too 
much imagination but because they are not av\^are that 
they have any; and even the best philosophers seldom 
perceive the poetic merit of their systems. 

Love is a true natural religion; it has a visible cult, it 
is kindled by natural beauties and bows to the best sym- 
bol it may find for its hope; it sanctifies a natural mys- 
tery; and, finally, when understood, it recognizes that 
what it worshipped under a figure was truly the princi- 
ple of all good. 

Whoever it was that searched the heavens with his tele- 
scope and could find no God, would not have found tlie 
human mind if he had searched the brain with a micro- 

The failure to find God among the stars, or even the 
attempt to find him there, does not indicate that human 
experience affords no avenue to the idea of God — for 
history proves the contrary — but indicates rather the 
atrophy in this particular man of the imaginative faculty 
by which the race has attained to that idea. Such an 
atrophy might indeed become general, and God vv'ould in- 
that case disappear from human experience as music 
would disappear if universal deafness attacked the race. 

Instead of rising to imagination, we sink into mysti- 

Take almost any longish poem, and the parts of it are 
better than the whole. 


As man is now constituted, to be brief is almost a con- 
dition of being inspired. 

Mature interests center on soluble problems and tasks 
capable of execution; it is at such a point that the ideal 
can be really served. 

— Selected by Van Meter Ames. 


This is the title of an interesting and important con- 
tribution to psychology by Professor Ellsworth Paris 
which appeared in the last number of the American 
Journal of Sociology. At the beginning of the article is 
an abstract. We print it here both for what it contains 
and as an illustration of a plan which Professor Paris is 
persuading various journals to adopt for all articles. 
This is of great value in our busy age not only for quick 
reading but also for handy reference. 

Lack of agreement concerning instincts. — William 
James made current the doctrine that man has more 
instincts than the animals. Later discussion has re- - 
vealed much disagreement concerning the definition 
of instincts and even more uncertainty concerning 
their number. Lists range from forty, thirty, twen- 
ty-six, twenty, fifteen, to four, two, and one. The 
confusion is probably due to the hypothetical nature 
of instincts. The genetic explanation of instincts. — 
The genetic explanation is a sort of mythological 
effort and has resulted in rather ludicrous stories 
which pass as explanations. The corrective lies in 
the study of ethnology by which a comparison of 
different human customs will reveal the fact that 
much which seemed at first to be native is really the 
result of social customs. Instincts are hypotheses:. . 


social attitudes are data. — Instincts emphasize simi- 
arities which often have no existence. Sociology has 
at hand empirical data in the form of attitudes, de- 
sires, and wishes, whose classification and explana- 
tion should be one of its chief concerns. Tempera- 
ment. — The study of temperamental attitudes is far 
more profitable for social psycholog}^ for, while 
temperament is also a hypothesis, it is a necessary 
one and it concerns individual differences which are 
of most importance in dealing with problems of per- 

One of the marked developments in church life of 
recent 3^ears is the increase in the use of printed folders 
carrying the order of worship, announcements and sug- 
gestions. They should be more v/idely used. A printed 
program furnishes to strangers clues to the teaching and 
spirit of the church. It puts announcements in perma- 
nent form which avoids misunderstanding and furnishes 
reminders. Names of new members and addresses are 
placed before all. The minister must give thought to the 
service, to the selection of hymns and readings and to 
sermon subjects. It is a great gain to announce the sub- 
jects at least a week in advance. Suggestions accumulate 
around a subject which one carries in his mind for ten 
days or more. It makes preaching easier and better. 
Some find it of surprising value to print a poem or a 
quotation from good prose which is relative to the theme 
of the day. One minister has been interested to find 
these selections preserved by members and used as re- 
minders of some impressive thought or ideal or comfort- 


ing word. Not infrequently these little selections have 
commended the church and led people into it. These 
programs also furnish a significant record of the history 
of the local church and of its different pastorates. When 
they are kept through ten or tv/enty years they become 
as interesting as an old photograph album. As one turns 
t'^eir pages, names and events come trouping back with 
clearness and fond recollections. It would be a fruitful 
task for any one, and might be commended to some di- 
vinity student in search for a thesis subject, to gather 
from several hundred churches the programs of a year. 
The sermon subjects, the hymns, the instrumental num- 
bers and the anthems, the announcements of social gath- 
erings, financial matters and the rest would give very 
concrete facts for interpreting the actual life, thought and 
activity of the different congregations of any denomina- 
tion. They v/ould also afford means for comparing dif- 
ferent denominations. Nothing furnishes a better means 
of getting at certain kinds of facts concerning contem- 
porary rehgion. E. S. A. 


Extracts from letters 

Linkletter: "I am very much interested in the new 
plans of the Institute and want to do what I can to 


Lobingier : "My Dear Fellow — You see I am begin- 
ning immediately to use the proper form of salutation. 
If it does no more than save us from the use of such 
forms as 'Dear Brother,' it will serve a good purpose." 

Coleman: "Sometime when you are on your way to 
or from New York stop off here. One of our attractions 
will appeal to you, I am sure, — the prettiest nine-hole 
golf course you ever saw in your life." 

Hall : "I am pleased to know the program vdiich the 
Institute has been working out, especially the circulation 
of recent books among members. I want to know more 
about this." 

Brogden : "With hearty good wishes for the success 
of the Order and its new program." 

Lineback : "Send me anything in the way of literature 
to put into the hands of prospective members : I only 
learned a few weeks ago that our pastor, L. O. Bricker, 
is a C. I. man. I am glad of this. He is A ONE BIG 


Judge Henry: "I value my membership and the liter- 
ature of the Institute but above all tlie fellowship which 
you have so happily characterized in the opening para- 
graphs of your letter." 

Allen Wilson : " 'Fellow' is good here. I do not know 
anything better. I think I shall enjoy the fellovv'ship of 
the fellows. I have known many of them for a long 


Lumley: "My work is going along quite satisfactorily, 
although the teaching load is rather heavy and I do not 
have much time for research or writing. I shall try to 
send something to The Scroll before long.'^ 

Atkins : "My Dear Fellow — I like the new salutation. 
I respond as a Fellovv^ should." (He enclosed three "iron 

Cordell : "I vvas acting head of our department of eco- 
nomics and history during the past year and in June was 
made the regular head of the department." C. is in the 
State College of Washington. 

Hieronymus : "Hope the membership will be extended. 
Shall be glad to do what I can. We had the best Com- 
munity Conference tlius far held." 

Kershner: "I am enclosing my check for subscription 
to The Scroll. It will be a pleasure to receive it regu- 

Kirk: "I secured another name for the C. I." 

Reidenbach : "I am interested in the plans to circulate 
books and hope to keep in touch with the men through 
this sacrament." 

Campbell : "I am preaching a series of Sunday morn- 
ing sermons on 'What Does God Do For Us?' The 
Faith Healer says He cures our bodily ills. The Mil- 
lennialist says He is about to end an evil world. The 


Holinist says He keeps from every sin. What can a 
Christian preacher say about this that is reasonable, yet 
definite enough to grip and inspire the average, more or 
less anxious soul?" 

Alcorn : "I like the new form of salutation you have 
chosen and hope that the suggestiveness of it may per- 
meate the Institute until a new deep fellov/ship shall be 
felt among- us." 

Dickinson : "Accept my congratulations ! 'Fellow' is 
right and I hope it endures." 

Cope: "I am very much interested in tlie new plans for 
the Institute, particularly the circulating library. Please 
send me a list of titles as soon as they are available." 

Duncan: "I am glad to be counted a 'real member' 
though, unable to attend the meetings." 

Jordan : "The mortality of iron men in your armv 
seems to be very high. I know mine never come back 
from service." 

Judge Charles S. Lobingier, of the United States Court 
in Shanghai, China, is now in Washington, D. C, on his 
biennial vacation. He is expected in Chicago soon on 
his return. 

Professor Robert E. Park is gi\'ing a course for the 
Disciples' Divinity House this autumn on Problems of 
Personality. He and a colleague have just published "An 
Introduction to the Science of Sociology" tlirough the 
University of Chicago Press. 


The gods pass, one and all, on shining ways 
That darken as they near Oblivion's shore. 

The shadows close around all-seeing Kings, 

And faith draws champions from the skies no more. 

Unfevered, disenchanted, undismayed, — 

Man takes the reins of earth, as Heaven fades ; 

New visions light the cosmic wilds ; new loves ; 
New freedoms — for the gods are harmless shades. 

On mad and perilous quests he ranges out 
To challenge Life and Death and seize their plan; 
Tongues that proclaimed the glory of the Lord, 
Hymn now the rising sovereignty of Man ! 

Yet as fierce trials and tumults wear his heart, 
An old enchantment steals into his song; 

Some banished Influence descends and broods. 

And with an ancient strength weak arms grow strong. 

And where remorseless winds of Change sweep down 
And scatter life, as petals from the rose, 

Or where vainglorious Youth sells all for Love, 
An unimagined radiance comes and goes. 

In morning hours tlie roads of Sin run free 

Through blossoming valleys, all secure and bright ; 

But from the hills at dusk weird voices call ; 
Dim Shapes like ghosts or demons ride at night. 

Old marvels for the last philosopher ! 

Dust are Jehovah's altars and his throne. 
To other hands the flaming swords have passed. 

And God, almight}^ still, commands his own. 

Helena GA\qN. 



By METrETr;r^j«¥*N."H\ .P. ^^^JH**Jh 

That the supply of men for the ministry is not equal to 
the demand has been repeated so often that it no longer 
affects us very much. How many churches are there 
without ministers ? Even if we do not know the exact 
number we are ail aware that it can be made to sound 
very appalling. It has been no more than a fev^^ days 
since I heard some one saying that, according to well- 
informed persons, this is the strategic time for the evan- 
gelization of China. The statement was also made that 
unless we take immediate advantage of this favorable 
moment, China may never be Christian. But China is 
only one of the fields in which the scope of the work 
which can be attempted is definitely related to the num- 
ber of men who are available. We have become accus- 
tomed in late years to the statement that the most press- 
ing problem is not one of money so much as it is of men. 
If men are available, money will not be lacking for their 

The problem of men is not, however, one of number 
only. It is no less a problem of quality. For it must be 
evident to anyone who has experience of churches and 
preachers that while some churches have no ministers oth- 
ers would be better off if they were rid of the ones they 
have. If you know a good many preachers, you might 
even be forgiven if you have a disposition to question 
whether religion persists and grows hecause of or in spite 
of its preachers. 

Assuming, however, that when we say we need men, 
we mean that we need a certain kind of men rather than 
a certain number, we will all agree that the supply is not 
equal to the demand. If we go further and say that in 
the making of the finest communities and the best life 


for people the church has an essential contribution to 
make; particularly if we say the church has its function 
in the salvation of individuals and communities, the fact 
that it is limited in the service it can perform because 
there are not enough men to do its work, this lack is so 
important that whoever has any responsibility in the mat- 
ter must see that he is not rem_iss. 

The second fact is that after men are enlisted it takes 
ia great deal of time to train them. It is not only that 
there are years of college and seminary training. Quite 
apart from that is the fact that a certain maturity of mind 
and experience is essential. , With occasional exceptions, 
the church must carry its men until they are into the 
thirties. If a man has shown ability enough to give more 
than he receives from^ his official position by that time, he 
is on the way to being "one of our outstanding men." 
This means that from the time of recruiting until there 
is a net gain from the recruits there arc approximately 
ten years when they must be considered liabilities rather 
than assets. By this I mean that the recruit gains more 
from the fact that he is a recruit than he is able to give 
back to the church in service. 

There is also the cost in money. It ought to be pos- 
sible to figure that pretty exactly. Here are the years in 
college and seminary during whigh there is the cost in 
actual money spent and the cost which represents the 
years of non-productivity. The cost of actual instruction, 
of overhead, of non-productivity, and other phases of 
the education of ministers will run into large figures. My 
point is not dependent on exact amounts. It is well 
knovi^n that our great industries have the cost of their 
labor turnover carefully calculated. The personnel de- 
partment is ver}^ much interested in any scheme which 
will make the turnover less. But with the most careful 


attention to the problem it is still large enough and ex- 
pensive enough to give any one who is interested in social 
service, and who is able to offer a program which has as 
part of its effect the stabilizing of employes, an oppor- 
tunity and financial support in working out his program. 
Good business, therefore, joins the religious motive in 
making it of the utmost importance to hold desirable men 
once they have been enlisted and trained. 

There is another group of facts which must be put 
alongside these. I note only a few instances of a larger 
number which have come under my own observation. 
Those who read this will be able to add more of the same 

kind. Here is the case of Mr. H . His is a very 

devoted family of Methodists. He had practically com- 
pleted his college course when he married. He acquired 
a hardware and farm implement business which was mak- 
ing him an increasingly good income. After consulting 
with his wife, he left the business and entered the min- 
istry. During tlie several years while he was pursuing his 
theological work in Garrick Seminary he made a splen- 
did record in country church work, and in county Y. M. 
C. A. work. Just a few months before he would have 
completed his work in Garrick he was sought by the 
Y. M. C. A. to take charge of its program in a large 
industry. After careful consideration he accepted, and 
before a year he had been made executive secretary of 
the Y. M. C. A. work in a large district. He had a staff 
of full time helpers numbering about twelve, and a budget 
of more than thirty thousand dollars. Within less than 
two years from the time he became executive secretary 
he was sought by an organization of lumber manufac- 
turers to become director of their newly organized de- 
partment of Industrial Relations. He is completing his 
second year in that position. He is now in his early thir- 


Mr. C is another with a very similar experience. 

He was a fellow student of Mr. H at Garrick, and 

was also looking forward to the Methodist ministry. The 
Y. M. C. A. found him, and gave him an opportunity 
which he could not refuse. His success there was very 
marked, and before long he was offered a better position 
with a service organization among business men. After 
three years, during which he did the sort of work which 
brought an increase of salary from $3,500 to $8,500, he 
has been unable to resist the offer of another organization 
of similar type. 

These two cases are no more outstanding than these 

to which I give less space. Mr. S , who did fine work 

in the Presbyterian ministry until he was in the middle 
thirties, has now been managing the service program in 
a large industry for some years. Mr. X— — made his 
Ph.D. in a first rank seminary and planned to preach or 
teach in the schools of his denomination, the Disciples. 
He did not seem at all happy when he was beginning his 
work as teacher in a good but "secular" school. Mr. 

C , another volunteer to the Disciple ministry, has 

the best of evidence that he has been successful in his 
teaching in a large state university. Another Disciple, 

Mr. C , after completing his theological training, took 

his Ph.D. in another subject, and has made a splendid 
record as a teacher in one of our municipal universities. 
These cases are not all which have come under my per- 
sonal observation, but they are sufficient for the present 

That these men, all of whom have shown ability of 
much more than ordinary rank, should leave the min- 
istry after having practically completed their period of 
training and im.maturity is a very great matter. In so 
far as it indicates a more mature decision that they do 


not care to continue in the ministry, or in so far as it 
means inability to do just the particular type of service 
which is needed in the ministry, it can be accepted. But 
the thing which makes it a matter of exceeding impor- 
tance is the fact that in practically every case these men 
have been lost to the ministry without a single effort being 
made by any one, either officially or otherwise, to keep 
them in that work, or to find out whether they had made 
a new decision or had discovered a lack of the peculiar 
ability. And I have the best of reason for saying that 
in most of these cases none of these things are true. 
What is more, they went into other kinds of work with 
a great deal of reluctance, believing they could accom- 
plish something which would satisfy the same ambition 
which originally took them into the ministry. 

Here are the facts. What is the answer? I wish to 
do no more than deny that the answer lies in a failure 
on the part of the men. This may explain some cases, 
but it will not face the real issue. That issue places the 
responsibility in a different direction, assuming that there 
is a responsibility. If we assume the need of more men 
in the ministry, and if we assume that the failure to sup- 
ply the need for men means a failure Vv'hich has any sig- 
nificance, someone ought to have part of his business 
this matter of finding an answer to these facts. Is it 
not so? 


By Fred S. Nichols. 
The Bross Lectures of Lake Forest College have in- 
cluded some worthy contributions, among which may be 
named : The Bible, Its Origin and Nature, by Marcus 
Dods ; The Bible of Nature, by J. Arthur Thompson ; 
Tl*e Stxirces of Religious Insight, by Josioh Roj'ce. 

THE SCROLL ^ Page 39 

The purpose of this Foundation is to stimvilate the pro- 
duction of the best treatises or books "on the connection, 
relation, and mutual bearing of any practical science, the 
history of our race, or the facts in any department of 
knowledge, with and upon the Christian Religion." 

This year the plan was varied, and in place of one man 
delivering the entire course, six different authorities spoke 
upon the general theme. The Application of Christianity 
to Modern Problems. The list included : 

Present Conditions in the Near East in the Light of 
an Archeologist's Forty Years Experience. Sir William 

Religion and Social Discontent. Professor Paul El- 
mer More, Princeton. 

From Generation to Generation. Mr. John Finley, Ed- 
itorial Department, New York Times. 

The Teaching of Jesus as Factors in International Pol- 
itics. Professor Jeremiah W. Jenks. 

Jesus' Social Plan. Professor Charles Foster Kent. 

Personal Religion and Public Morals. Principal Rob- 
ert Bruce Taylor, Queen's University, Canada. 

It was the writer's privilege to hear all of these except 
the one by Principal Taylor. 

Since at this time we are especially interested in inter- 
national affairs, I shall mention only a few of the things 
that have a bearing on this aspect of the general theme. 

Sir William believes that the Near East problem is fun- 
damentally an economic question. The people prefer 
work to war. Many of the massacres are basically eco- 
nomic rather than the result of religious fanaticism — 
the Moslems want the jobs the Christians happen to have, 
and know no other method of getting them than by 
wholesale killing. The lecturer cited conditions of trag- 
ically low wages ; earning possibilities had practically 


ceased everywhere. Men had been known to walk five 
hundred miles for work. Many in desperation had 
joined the National Army. National Army leaders Vv'ho 
owed their positions to war made the most of the situa- 

According to Dante, whom the lecturer quoted, "Of 
all things in the social world, peace is the best." So 
the Scotch scholar named peace the first condition of 
social growth, the only way commerce and prosperity 
can grow. To try to run a country on charity is disas- 
trous. Since the Near East question is related to the 
entire Asiatic problem — for the people of Asia Minor 
have the Asian spirit — the peace of the world depends 
upon the pacification and prosperity of the Near East. 
But to pacify and make prosperous, the geophrachipal 
unity of entire Asia Minor must be recognized. He advo- 
cated Home Rule for the various districts — a plan not 
familiar to the Asiatic — with a strong centralized external 
authority over all the districts or states because of the 
natural unity of the land. This authorit}' must recognize 
the necessity of guiding the natives according to their 
racial characteristics. And here appeared the significant 
thing for us. No European country is equal to this 
great world-saving task — only the United States can sat- 
isfactorily and successfully do the work; and for this 
we must send our very strongest men. 

Professor Jenks stated that political and economic 
questions are largely questions of motive, and that Jesus 
is a molder of motives. The basic principles of Jesus 
are Truth, the Worth of the Common ]\Ian, and Love, or 
Devotion to the Welfare of Others. Truth, the lecturer 
contended, is the greatest social virtue, and a lie. there- 
fore, the greatest social vice. Jesus meant for man to 
see straight and talk straight. A statement of thought 


and opinion was to be so clear as to be impossible of 
misunderstanding. It was not difference of opinion, but 
conscious hypocrisy that aroused the indignation of Jesus. 
Purpose and intent are the great considerations with the 
Master. In all this there is room for diplomacy in the 
best sense. 

Emphasis upon the worth of the common man was 
a new philosophy. While the early Hebrews stressed 
some rights of the common man, they delegated to him 
very few responsibilities. So here was a revolutionary 
doctrine : Individual responsibility goes with individual 
worth. This will demand independence of judgment, a 
thing Jesus expected of his followers. It naturally fol- 
lows tliat if we demand independence and rights of our- 
selves, we must of course grant the same to others. 

Devotion to the welfare of others was never so em- 
phasized as by Jesus. This the test of right or wrong 
with him. Whatever benefits humanity is right, and this 
will mean humanity at large. Jesus, in emphasizing the 
v/orth and welfare of all, became the founder of popular 

These principles should rule in the Washington and 
all international conferences. Every problem should be 
faced frankly in its historical development and in the 
light of present conditions. The truth must be kindly 
but firmly stated to all the nations involved. In the mat- 
ter of self-determination, the limitations of Jesus must 
prevail. Have the people the ability to govern to their 
own good? It is not a question of social status, for Jesus 
considered no one as born socially inferior; it is a matter 
of abihty; and with Jesus, the question of individual 
wortli involved responsibility as well as rights. Again 
the welfare and rights of others impose limitations — a 
principle that applies in any democratic community. With 


these limitations, there must be an honest effort to develop 
the capacity of self-determination. 

In the question of the Far East, the truth must be 
fearlessly, though courteously, stated. No conference 
has as yet thus accepted this principle of Jesus. And in 
the matter of individual worth as rights and responsibili- 
ties, all decisions should be based upon the fact as to 
whether the decision will aid in the trend toward democ- 
racy. In the light of these principles Japan must be 
made to see the truth in regard to expansion due to in- 
creased population. Why should her designs in expan- 
sion be toward the territory more densely populated than 
her own? She must see the possibility of developing 
higher standards as a commercial nation, and that coun- 
tries legitimately open to her may be industrialized. It 
should be made plain that an open door for raw material 
does not involve political control. Also it must be 
brought home very clearly that the welfare of the v>^hole 
is not promoted by the people of an inferior standard 
entering the land and driving out the people of a higher 
standard, as is the inevitable result. This policy which 
Japan has been pursuing must be reckoned with firmly in 
the light of Jesus' teaching. 

Three strikes have been called on me, but allow me 
these words as I go to the bench — Sir William had 
thought with the loving heart passion of a long and inti- 
mate experience. Professor More was scholarly but 
coldly academic. Finley was wholesomely inspirational, 
as when he advocated the interest on the allied debts to 
us be used for the education of children the world over, 
"and plead for a "Planetary Consciousness." Jenks Avas 
thought provoking. And Kent— well, he appeared a fine- 
ly equipped prospector, walking around in the woods 
looking for the gold he couldn't "zackly locate." 


The ministers of my town were all too busy to attend 
these lectures ten miles away. 

I attended them. 

Oh, Logic, what crimes may be committed in thy 


By Geo. B. Stewart. 

There once lived a man who continued to throw stones 
at a spectre, only to discover later to his chagrin that he 
had been demolishing a beautiful piece of statuary. Lu- 
ther threw an ink bottle at the devil, only to discover later 
that he was a victim of hallucination. The devil wasn't 
hurt and Luther v/as minus a bottle, if not ink. In our 
zeal to get rid of sectarianism it may be that we have been 
unconscious victims of some sort of superstition. When- 
ever anyone happens to speak of us Disciples as a De- 
nomination, we just naturally feel that an awful blunder 
of speech has been made. We are so sensitive to what 
we think ought to have been said. 

Are we a Denomination ? One of two things : either 
we are the Church of Christ or we are a Denomination of 
that Church. And we have been nursing a baby of no- 
menclature when the child should have been weaned long 
since. How soon will we discover the fact that in this 
life we have no perfect language any more than we have 
perfect laws. We are subject to the use of terms approx- 
imating ideals, not realizing them. But to insist upon 
some eccentric term, used by provincial and ignorant 
cults, not to mention Holy Rollers and Sanctificationists, 
casts disfavor upon the whole body. The up-to-date man 
today knows what you mean when you refer to a denomi- 
nation, but he is at least doubtful about the use of some 
term less generally u-sed throughout Christendom. Wfe 


waste precious time, in comparison of vital and non-vital 
things, to insist in any way upon the use of antiquated 
and unfamiliar names. Nomenclature is only a means to 
an end. Why foster a peculiar brand of provincialism in 
these days of supreme efforts for the Kingdom? We 
certainly have all the organization, all the machinery, all 
the bric-a-brac and outward appearance of a full-fledged 
denomination. Then we should rejoice that God has seen 
best to raise us up and prosper us into this state of Unity 
rather than into a scattered and a disintegrating force. 
Why longer strain at a gnat and swallow a camel ? 

Supposing that the Disciples are not like other bodies ; 
that their traditions, hopes and ambitions have all along 
been dift"erent, does that make any vital difference? Be- 
cause America is different from all other nations does it 
follow that she is not a nation in the world of nations? 
Then we should speak of Great Britain as a nation, 
France as a nation, Italy as a nation, but the United 
States of America — simply as the United States — or be 
nicknamed any one of half a dozen epithets. We know 
better than this ; we know that we are a nation and no 
other term answers though it is the name applied to all 
the others vitally different in their governmental concep- 

Denominationalism is not condemned in tiie New Tes- 
tament — only sectarianism. Corinthian Christians were 
not the same and Corinthian Christians were not the same 
as Roman Christians. Paul recognized the dift'erence in 
what he had to write. His well-known utterances were 
directed against bigotry and boasting, both heresies of 
the heart and not of the head. Even so we hark back 
to primitive times entirely too much to know the mind of 
Christ in church politics. Christ today as ever is inter- 
ested in the Kingdom of God, not greatly concerned about 


the niceties of expression. He did not use antiquated 
and patriarchial expressions to convey meanings to his 
hearers. Jesus Christ was no provincial, he was a thor- 
ough-going cosmopoHtan. 

In this day of federated work when the Disciples are 
compelled by every necessity of the case to forge forward 
to the front, we should gracefully accept the spirit of the 
times and the courtesies of polite speech. It's not even 
polite to be calling ourselves Brotherhood and like names, 
when it makes others, who are church leaders, feel es- 
tranged by the use of such. Sometimes it is really Chris- 
tian to put yourself in the place of the other fellow. Con- 
ceit of view would then dissolve before humility of view. 
We cannot and we will not lose our prestige and province 
by using common sense and good manners. And that's 
about what it comes to be. Liberty on the tongue is poor 
beside liberty on the altar and liberty on the field of sacri- 
fice. Not what we are called but what we are will count 

Denomination in essence means only the distinguishing 
name. At least in this Miami Valley of Ohio it would 
be a source of much relief to be recognized by the name. 
It would relieve much embarrassment to be recognized 
as Disciples instead of the semi-farcical distinction be- 
tween Church of Christ and Christian Church. In the 
sight of God it would be more consistent to use Disciples 
to the exclusion of all others than to appear ridiculous as 
Church of Christ as distinct from Christian Church. A 
fellow preacher and myself drifted into a conference of 
these brethren at the Columbus Inter-Church meeting and 
we had to stay through a series of prayers before we fully 
discovered our error. True they prayed to the same 
God as we, but it was not our conference. Let the Chris- 
tian Connection folks use tke name, sectarian or smr ws^ 


they like, but let us have the good sense to adopt names 
readily understood, both in letter and spirit, for our- 
selves. Unless we are the Church of Christ it is the 
Christian thing to do. We are known to the world at 
large as Disciples of Christ. This is scriptural, this is 
logical. Then, without apology or fear of heresy, we 
should speak of ourselves as the denomination of Disci- 
ples. "And the disciples were called Christians first in 
Antioch" "could well be changed -to suit our present need, 
— And the Christians vv^ere called Disciples of Christ first 
in America." Even then it might be added, but hovv- 
worthy are we of this name? Brethren, have we not 
been vainly throwing stones at a v.orthy piece of statu- 

In "The Varieties of Religious Experience," pages 367- 
369, James pleads for modern equivalents of the moral 
values of asceticism in these words : 

Poverty indeed is the strenuous life — without brass 
bands or uniforms or hysteric popular applause or lies or 
circumlocutions ; and when one sees the way in Vv-hich 
wealth-getting enters as an ideal into the very bone and 
marrow of our generation, one wonders whether a re- 
vival of the belief that poverty is a Avorthy religious voca- 
tion may not be "the transformation of military courage," 
and the spiritual reform which our time stands most in 
ne€d of. 

Among us English-speaking peoples especially do the 
praises of poverty need once more to be boldl}^ sung. We 
have grown literally afraid to be poor. We despise anv 
one who elects to be poor in order to simplify and save his 
inner life. If he does not join the general scramble and 
pant with the money-making street, we deem him spirit- 
less and lacking in ambition. We have lost the power of 


imagining what the ancient idealization of poverty could 
have meant : the liberation from material attachments, 
the unbribed soul, the manlier indifference, the paying our 
way by what we are or do and not by what we have, the 
right to fling av/ay our life at any moment irresponsibly 
— the more athletic trim, in short, the moral fighting 
shape. When we of the so-called better classes are scared 
as men were never scared in history at material ugliness 
and hardship ; when v^^e put off marriage until our house 
can be artistic, and quake at the thought of having a child 
without a bank-account, and doomed to manual labor, it 
is time for thinking men to protest against so unmanly 
and irreligious a state of opinion. 

It is true that so far as wealth gives time for ideal ends 
and exercise to ideal energies, wealth is better than pov- 
erty and ought to be chosen. But wealth does this in only 
a portion of the actual cases. Elsevv^here the desire to 
gain wealth and the fear to lose it are our chief breeders 
of cowardice and propagators of corruption. There are 
thousands of conjunctures in which a wealth-bound man 
must be a slave, whilst a man for whom poverty has no 
terrors becomes a free man. Think of the strength which 
personal indifference to poverty v/ould give us if we were 
devoted to unpopular causes. We need no longer hold 
our tongues for fear to vote the revolutionary or reforma- 
tory ticket. Our stocks might fall, our hopes of promo- 
tion vanish, our salaries stop, our club doors close in our 
faces ; yet, while we lived, we would imperturbably bear 
witness to the spirit, and our example would help to set 
free our generation. The cause would need its funds, 
but we its servants would be potent in proportion as we 
personally were contented with our poverty. 

T recoTnmend this matter to your serious pondering, for 
it is certain that the prevalent fear of poverty among the 

Ffeige 48 THE SCROLL 

educated classes is the worst moral disease from which 
our civilization suffers. 


Borders, Karl, 1080 West 14th Street, Chicago. 
Brogden, John, 719 Campbell Ave., Hamilton, Ohio. 
Cook, Gaines Monroe, Eureka, Illinois. 
Deming, Fred K., 1026 Eichelberger St., St. Louis, AIo. 
Gabbert, Mont R., University of Pittsburgh, Pittsburgh, 

Haile, E. M., 1507 W. T. Waggoner Bldg., Fort Worth, 

Lineback, Paul, Emory University, Georgia. 
Nichols, Fred S., 302 Cory Ave., Waukegan, 111. 
Parker, W. A., i Madison Ave., New York, N. Y. 
Reidenbach, Clarence, 3700 Warwick Blvd., Kansas City, 

Roosa, William V., 305 West Elm St., Urbana, 111. 
Rowell, Edward Z., 2831 Benvenue Ave., Berkeley, Cal. 
Smith, J. E., Hiram, Ohio. 

Stubbs, John F., 331 1 East 60th St., Kansas City, Mo. 
Todd, E. M., HarUngen, Texas. 

Boynton, Edwin C, 1418 Avenue "K," Huntsville, Texas. 
Hieronymus, R. E., Urbana, 111. 
Lockhart, W. S., Youngstown, Ohio. 
Myers, J. P., 2915 Capitol Ave., Indianapolis, Ind. 
Watson, Charles M., 1610 Colonial Ave., Indianapolis, 

Communications for The Scroll should be sent to the 
Editor, Dr. W. E. Garrison, University of Chicago, Chi- 
cago, Illinois. 




President Henry Pearce Atkins 

516 Union Central Bldg., Cincinnati, O. 

Secretary-Treasurer .Edward Scribner Ames 

Box 94, Faculty Exchange, University of Chicago 

Editor of The Scroll Winfred Ernest Garrison 

Box 277, Faculty Exchange, University of Chicago 

The Scroll is published ten times a year by the Camp- 
bell Institute. It is sent to members without charge other 
than the annual membership fee. Each member is en- 
titled to have one copy sent regularly to a friend without 
charge. Additional subscriptions, one dollar per year. 

Ardcles for publication should be sent to the Editor. 
Members are especially requested to send brief notes in 
rejcrard to their movements and activities, their reading, 
their thinking, their experiences and experiments in the 
practice and promotion of religion. Longer articles are 
also solicited, — especially such as come within the limit 
of about one thousand words. 

Member.ship dues, subscriptions, and other business 
communications should be sent to the Secretary-Treas- 

A Correction. — The article entitled "Quae cum ita 
Sint," in the November issue, was written by Dr. M. R. 
Gabbert of the University of Pittsburgh. By a clerical 
error it was credited to the author of the poem on the 
preceding page. 



Certain advocates of the Old Theology in its most ex- 
treme form are applying the term "fundamentals" in a 
specialized and technical sense to the entire content of 
their belief. The modernists may well take up the chal- 
lenge which is implied in the appropriation of that 
word, and undertake to formulate the fundamentals of 
Christianity from their point of view. 

In the forthcoming issue of the Journal of Religion 
(January, 1922), Prof. Conrad H. Moehlmann, of Roch- 
ester Theological Seminary, presents a study based on 
an effort to determine what has been the actual content 
of the term "fundamentals" in different periods and 
among different groups of Christian people. Twenty dif- 
ferent sets of fundamentals are given. The number 
might have been doubled, and doubled again, but these 
are sufficient to indicate the insurmountable (or, at least, 
hitherto unsurmounted ) difficulties in the way of coming 
to a common statement of fundamentals which shall in- 
clude all matters theological, ecclesiastical, liturgical and, 
sometimes, sartorial. The grounds of divergence range 
all the way from predestination to feet-washing, from 
premiillenialism to hooks and eyes. And every one of 
these items has seemed to certain sincere and Scripture- 
loving persons — men and women of such stuff as saints 
and martyrs are made of — to be absolutely fundamental 
to the faith. 

A consideration of the Apostles' Creed reveals the fact 
that agreement upon tliat as a statement of the funda- 
mentals is both impossible to get, meaningless even if it 
could be gotten, because of diverse interpretations of its 
ancient phrases, and in any case inadequate because it 
leaves untouched the great problems of the Christian 


man's attitu ic to the world today. Professor Moehlmann 
concludes that a theological statement of fundamentals 
is impossible. 

This suggests the article by Prof. C. J. Cadoux in 
tlie Journal of Religion, November, 192 1, on the Re- 
cently Suggested Creedal Basis of Union. The sugges- 
tion is that put forward again recently from Anglican 
sources that the Christian world should be able to find 
a doctrinal basis in the Nicene Creed. This article should 
be read in its entirety by everyone who cares to learn 
whether, as a matter of fact, tlie Nicene formula repre- 
sented the general opinion of the church of the fourth 
century, and in what an atmosphere its articles were de- 
bated, and by what pressure they were adopted. One is 
reminded of SchaiT's statement that, at the beginning of 
the Council at Nacaea, the majority of the assembled 
bishops wanted to adopt a simple creed in Biblical lan- 
p-uarre, but the militant minority objected to the first 
draft that was presented (and presented by no less a 
theologian than the great and tlioroughly orthodox Euse- 
bJus) because "they wanted a creed which no Arian could 
honestly subscribe." The Nicene Creed, viewed in the 
light of its origin, will not do as a statement of funda- 
mentals. Its history is its judgment. 

Dr. Douglas White, quoted in an article in the Con- 
temporary Review, November, 192 1, suggests this new 
formula : 
"I believe in God, the Father of all ; 

And in Jesus Christ, Revealer of God, and Savior 
of men; 

And in the Spirit of Holiness, v/hich is the Spirit 
of God and of Jesus; 

By which Spirit man is made divine. 

I acknowledge the communion of all faithful people, 


"■"n beauty, ,?joo''''ness, and truth. 

I bel e ^ in :he forrjiveness of sins, the glory of 

The victory of love, and the life eternal." 

Perhaps such a statement, more convincingly than any 
argument about it, proves the impossibility of doing the 
thing that Dr. White v/as trying to do when he w^rote it. 

Lyman Abbott, in the Outlook, November 23, 1921, 
makes this contribution to the search for the fundamen- 

'Tf Christianity is a system of philosophy, then cer- 
tain doctrines might be regarded as fundamental in that 
system. But if Christianity is a life, the fundamentals 
are not understandings by the intellect as to the nature 
of the Bible, Christ, and of Sacrifice, but acts of the will, 
as repentance, love, and loyalt)^ And if so, the condition 
of admission to the Church of Christ should not be ac- 
ceptance of a creed, ancient or modern, simple or com- 
plex, but the consecration of the life to the service of 
God' in the service of His children under the leadership 
of Jesus Christ." 


• A bit of almost accidental research in a musty volume 
recently brought to light a most refreshing paragraph in 
the history of the Disciples and in the development of 
progressive thought. 

In January, 1869, John Shackleford and L. L. Pinker- 
ton began the publication of The Independent Monthly, 
at 103 Main Street, Cincinnati. The Christian Standard 
,..^r. ^+ ^1-.^^ tii"e a Vt\e over two years old, the exponent 
of a conservatively liberal interpretation of the message 


and mission of the Disciples, and the American Christian 
Review was proclaiming the apostasy of those who coun- 
tenanced missionary societies or instrumental music. In 
those days a man was counted a liberal if he held that 
the church was free to adopt expedients in matters where 
the Bible has not spoken authoritatively, and the battle- 
grounds of argument were chiefly the missionary society, 
the organ question, and the employment of pastors 
(known as "the one-man system"). The emphasis was 
, upon the ancient order of things, the ordinances, doctrinal 
soundness, the technicalities of religion. 

The Independent Monthly began at once to ring with 
denunciation of the attitude of those who were so won- 
derfully solicitous for these minor matters but neglected 
weightier ones. "There has been more commotion aSout 
the existence of a missionary society than anxiety about 
all the ignorance and corruption and crime of earth. 
There has been more discipline about dancing than about 
all covetousness and oppression or slander." The real 
danger of the church is "cove'.ousness and selfishness and 
the loss of candor, and the reproduction of that Phari- 
saism which for a pretense makes long prayers and then 
devours widows' houses." 

The American Christian Review had said that the edi- 
tors of the Apostolic Times were "sound and true for the 
faith once delivered to the saints." John Shackleford 
comments: "This is complimentary or not as the writer 
uses the expression, 'the faith'. If in his use it compre- 
hends the whole duty of man as revealed in the Bible, the 
thirteenth of Romans as well as the second of Acts, the 
Sermon on the Mount as well as the conversation with 
Nicodemus, then to be 'sound and true for the faith' is 
to be sound and true indeed." 


There is an editorial, worthy of being reprinted in full, 
on Robert Burns' Auld Lang Syne. Admitting that the 
poem perhaps smacks over-much of "wine and wassail," 
still, it continues, "our hope is that the number of Chris- 
tians who cannot find any religion outside of a catechism 
is diminishing rapidly. Whatever is beautiful and true 
and kind and gentle and generous and forgiving, belongs 
to Christ's religion." 

There is a word of not unkindly sarcasm for "those 
tragico-comedies y-clept Big Meetings," and a smiling 
criticism of the limitations of those "reformers whose 
views of reformation extend only to positive ordinances 
and church order." The forced-draft "revival schemes" 
of that time were called "essentially vicious." 

Isaac Errett is approvingly quoted a saying (Christian 
Standard, March 6, 1869) • "Any one who expects to ride 
safely to heaven on the hobby of 'the ancient gospel' while 
neglecting to care for the hungry, the sick, or the de- 
graded — even the least of them — will one day have his 
sheep's clothing stripped from him and appear in his true 
character of, if not a v/olf, certainly a goat." 

A well-known writer in the Apostolic Times had in- 
sisted that we must think of God in human form. This 
called forth a quite wonderful article on the Nature of 

An article entitled "An Infallible Book" points out the 
fact that even "an infallible book can be an infallible 
guide in the matters of which it treats, onlv so far as it 
may be infallibly interpreted and understood, and no fur- 
ther." (This sounds not unlike Lhamon's recent article 
in the Christian Centurv.) The A-'ord haptlso. for exrn- 
ple, not being an English word, needs translation and in- 
terpretation, and here Christian people differ widely. 


"An 'infallible book' v ritten in Hebrew and Greek — when 
will it mabe an infallibls church of people who know not 
a ^Ic' re- - or a Greek letter?" Our interpretation, says 
Tlje Indrpmdcnt, are an impossible basis for the unity 
of Christendom. 

A series of articles on Inspiration was begun but dis- 
continued because it was found to be too large a subject 
for adequate treatment in limitei space, but not before 
these interesting statements hai been • -ritten : ""^t ii no / 
more than tv;enty years since v;e --ere 'o ip 11 . \ to ibii- 
don what Neander calls 'the ol 1 theory of plenary in- 
spiration of the scriptures.' No book on either side of 
the question had then been real. The appearance of a 
late work by President IMilligan, Reason and Revelation, 
seems to render a somewhat thorough investigation of the 
question urgently needful. Young men who go out to 
preach the Gospel in these lays committed to a theory 
which requires them to ' eliove and say and prove that 
Psalm 137:9 was inspired by Him who hears t'-'e cry of 
the young raven, will be liable, as we think, 'o perpetrate 
a great many follies in the name of the Loril. ]\Ioreover, 
in yielding a theorv tl^e absurdity of which, as it see :is 
to us. borders on infinity- — a theorv that thev will assur- 
edly be compelled to yield — the danger is that many of 
them will yield their faith also. Grant us the substantial 
verity of the synoptical gospels, and the authenticity of 
Romans and Corinthians, and we defy all theories and 
theorists, and meet them with the challenge of the de- 
moniac — 'Jesus I know and Paul I know, but who are 
you ?' " 

O noble Pinkerton ! O rare John Shackleford ! Men 
of courage, faith and vision. They were anti-slavery 
men in Kentucky in the troubled days, and that took cour- 

Page 56 ]^™ *':^^^ 

age. They gave the orly two votes in the Louisr lie Con- 
vention of 1869 against the well meant but perf'ctly im- 
practical "Louisville Plan" of missionary org-,,iization, 
and the outcome shov/ed Lhat their judgment '/as r:;^-'.t 
and that ol all the rest of the brotherhood ^-as -.vroig. 
W. T. Moore in his Comprehensive History says of the 
Independent Monthly that "what it stood for v/as very 
much needed." It still is. 

John Shackleford taught for nearly thirty years in 
Transylvania and died at an advanced age in Washington 
(state) on October 10, 1921. 


By Fred S. Nichols 

"Is that 'Old Diogenes' come back to torment our self- 
righteousness before its time?" I said to myself, as an 
old man with a lantern walked by and stationed himself 
at the entrance of the church shortly before the dismissal 
of the morning service. Approaching him closer, for I 
confess an occasional curiousness, I discerned the fea- 
tures of the Semitic rather than the Greek. This small 
man had the lines on his face that spoke of an unusual 
shrewdness. His countenance reflected a profound con- 
cern, the kind that comes only after an unsuccessful 
quest in many lands. His wanderings, I learned, were 
not those of a visionary pessimist or a disagreeable hobby- 

But why this spectacle of a lantern in broad diy-light, 
and in front of a church? Had he been our old frienl 
Diogenes, the reason could have been surnised — "or cyn- 
icism incessantly pro\ds, never finding an oczas'onal 
green-pasture of nourishing inspiration. But h;re v/as 
a traveler whose riystery was puzzling and whose per- 


sistence challenge. He had come to the church only after 
wardng many highways and past many an office, as had 
Se ^n the custom of his discoverer long ago. Finally, as 
on? v'ho feels he knows where waters flow cool and 
' : eet, he had journeyed to this spot where, of all places, 
i.Q hope! to find the fruition of his quest. 

The architectural design and the name would have in- 
licated the creed did nol thrust themselves before this 
traveler as he came up to the church — for his emotions 
an 1 beliefs always beheld the never-ending spiritual 
heights beyond. As he overheard the Bible reading where 
"Justice is to roll down as mighty waters," and where 
die Good Samaritan walks the Jericho road, the look of 
expectancy, as of one about to enter the gates of some 
heavenly city, passed over his face. How strange he 
shoul 1 have forgotten the blindness that staggers in the 
light of day ! 

The " ene diction pronounced, the congregation filed out. 
The traveler did not seem to notice the stir of the luxuri- 
ous limousines, those symbols of the world's achievement 
'n invention and finance. Rather his penetrating eye had 
the look of an old chief who was searching for one of his 
tribe. In turn, his lifted lantern abruptly confronted the 
face of every "representative" person, among whom were 
Lhe "pillars" of the church and the "custodians" of soci- 
ety. For in this group were those who gave huge sums 
for religious, benevolent and philanthropic work of vari- 
ous kinds — v/hether as a "through" Purgatorial ticket, or 
because of the "Jacobic" instinct of bargain that seeks 
to encourage the Yahwistic blessing proclivities, I had 
never been able to make up my mind. 

As the last of the procession passed, our traveler low- 
ered his lantern with a subdued groan that revealed a 


troubled sea where the desire of the heart was far from 
port. Plainly, his hope was unrealized. Evidently, here 

as an uncanny po" -er t^-at "as quick to detect the varied 
hues of conscience beneath the dignity and zeal of relig- 
ious expression. His was the gift of moral and ethical 
judgment that is Christian. Our traveler could here dis- 
cern the legal conscience, shallow and brutal in its satis- 
faction of living within the law ; the self-defense con- 
science, acquitting itself with such ease on the plea of be- 
ing the victim of a system ; the deserting conscience, that 
slinks away with the plunder it has stolen in the surround- 
ings where the odor is deathly vile. Thus the traveler 
with his lantern saw the pulverizing landlord, the gam- 
' ling grain speculator, the mammonized profiteer, the 
cave-dwelling millhead — all specimens of a belated evolu- 
tion. And all this was seen in front of a church "suc- 
cessful" in its manifold activities, rich services, and large 
audiences; a church which boasts its "full-gospel" preach- 
ing and its courageous loyalty to the Word of God. 

Now this lantern-bearer had seen many drunkards and 
people from the humbler walks of life repent and confess 
in sorrow and in hope. But as he looked with that dis- 
cerning power that comes only to those who continually 
suffer with the crucified, into the faces of the loyal self- 
righteous of the hybrid conscience, he saw no token of 
repentant confessions of repudiation, renunciation, and 
restitution. Alas ! he was looking for spiritual descend- 
ants that could not be found, for they were not. 

In a voice that reminded at once of scourging judgment 
and revolutionizing love, he said "Has Jesus not passed 
this way?" And then with the look, expressive of a 
hope soon to be realized, the lonely Zacchaeus blew out 
ihe lighl and went his solitary wa3^ 

T HE SCROLL Page 59 


By Karl Borders 

So far as I know, we are atte apting nothing unique 
at Brotherhoo'i House, though ve are by no means averse 
to surh action if o'^'^a^aon sceins to de nand it. Indeed, 
Disciples abandoned what was practically an unique po- 
sition among the progressive religious communions of 
America when such institutions as Community House in 
New York and Brotherhood House in Chicago were es- 

The Settlement movement in America from which all 
the similar variations have taken their cut, is only as old 
as Hull House which still flourishes under the guidance 
of its pioneer founder. Jane Addams must have many a 
private smile today to see around her some of the very 
folk whose religious piety was shocked at the godlessness 
of purely social service— if there is any such thing — 
adopting the very activities which they had been erst- 
whlie so scathingly decrying. But time works miracles, 
even with the immobile forces of religious bigotry, and 
church settlements dot many of our greater cities today. 

I suppose that each such institution defines its function 
for itself in different terms, but essentiallv the purooses 
and methods of all are the same, and find their differ- 
ence from other forms of service in the simple proposi- 
tion that the best way to impart life is through life, that 
daily living with people as neighbors, and friends and 
playmates, is worth more than reams of sermons ; that, 
in short, i': is through "service rather than services" that 
the thing is to be done. 

It turns out that in seeking to render service where it 
'S most needed, we have been in most instances led to the 
districts of the great cities where our immigrant popula- 

60 __„ THE SCROLL 

abound. This injects another departure in approach 
nethod from that pursued in the conventional insti- 
lal work of the church. The worker among immi- 
;s to be most effective must, just as the foreign mis- 
ry, familiarize himself with the background, both 
[ and religious, from which his constituency has 
n, and if possible even with enough of the language 
ike some conversation possible in the tongue of the 
jner. The ability merely to exchange salutations in 
ranger's native tongue will open doors of sympathy 

other way so easily unfastened. 

greater mistake in judging the whole settlement 
ment, whether the institution be nonsectarian or dc- 
lational, can be made than to regard it as a vast 
r of sentimental charity. No less great a periodical 
the classic Atlantic Monthly gave circulation to an 
e recently in which this very accusation, along with 
s, was brought in an effort to point out that all such 
ties as are now conducted by private organizations 
social and philanthropic nature should be conducted 
e state. Suffice it to say that the author betrays a 
itable ignorance of the spirit and program of the 
rn social institutions of a private nature, as well as 
ig somewhat roseate views of the ability of the state 
nction in these fields, in the light of previous at- 
s and present practices. 

2 notion of doing things with people in fellowship 
- than for them has always been uppermost in the 
ment. In the case of charity, for instance, it is a 
ifferent thing to help a neighbor in time of need. 
I man a room or even lend him some money until 
ds work, from descending like a lady bountiful from 
fairy land and dropping alms at the door of the 


Po. too. in Ameri-^anization, without i*^. the least min- 
iriiz'ng t'e primary place of ihe government in promot- 
ing this pro'-ess in a technical way, what is needed most 
of all is Americans. And this is true likewise of Chris- 
tianization. Perhaps store room missions with flights of 
inspired exhortation have thair place. Preaching on the 
street corners is good, and there should be more of it 
done. But something more than talk is neede 1 if fie 
fait!i of thousands of tlose ho have lost it i to Se re- 
vitalized. If it cannot be demonstrated that Christian^' 
is livable and that it pays here and now, there is very 
lit le need of theorizing a'or.t the future. 

At Brotherhood House we are really engaged in two 
different tasks. One is our v/ork among the women and 
children and the other the men's work. 

The children of whatever nationality soon learn to 
speak English even if they have not been born here, 
thanks to the public schools. Our program in this de- 
partment begins with the kindergarten in the morn'ng an 1 
continues often until late at night. So far as our limited 
equipment will permit, we try to make it possible for the 
children of our neighborhood to find here an interesting 
and profitable place to spend their i lie hours Our 
groups, whether they be sewing or cooking, folk-dancing 
or gi^mnastic, are never permitted to become larger than 
the leader is capable of knowing intimately. For after 
all our endeavor is rather to convey personality than to 
teach lessons in domestic science or what-not. 

Tt is an easy step from the children to the mothers. 
This leads to classes in En-ylish, problems in domestic 
relations, helping those in distress, and those thousand 
and one contacts that cannot be reported in the terms of 
their real significance. Communication, of course, be- 


comes more difficult when in the course of an afternoon 
of calls one may meet three or four different tongues. 
But there are always the children to act as interpreters 
and besides there is a language of helpfulness and sym- 
pathy which, if inarticulate, is nevertheless understood. 

Among the men we have established a lodging house 
catering to Russian men, which seems to be filling a real 
need. Investigation proved tliat not less than tliree- 
fourths of the Russians in Chicago are non-family, fre- 
quently living three, four or five to the room, in rooms 
kept as rooms usually are kept where there are only men 
to do the keeping. The two upper floors of our three-story 
remodeled flat-and-store building were devoted to rooms 
with steam heat, electric light and maid service, which 
we rent for a price within reach of the laboring man. At 
first there was general suspicion and doubt, and the whole 
enterprise v/as regarded as another overture of capital- 
ism with a catch in it somev/here. But little by little we 
are overcoming this notion by the frankest explanation 
of our purposes and the freest sort of liberty of speech, 
until now the roster of lodgers is composed of every 
shade of political and religious belief — excluding Tsarists 
— from the conservative puritanical Evangelical to the 
rankest of Bolshevists. I will not say that our family 
lives in entire harmony. There is scarcely a day without 
its heated "discoosion," as they euphemistically call it, 
but thus far we have avoided physical combat, and there 
is a gradual development of a mutual tolerance which is 
most encouraging. 

On Saturday evenings a straight-out Gospel meetin?^ 
is conducted by tlie pastor of our Russian church. A 
very successful forum is being conducted on Sunday aft- 
ernoons by a Russian student from the University of Chi- 


cago who is also a teacher in our evening school which 
meets three times a week. Once each month we have 
what we term a Fellowship Supper to which all the resi- 
dents, the members of the evening classes and their 
friends are invited. The women of the various local 
churches take turns at preparing and serving the supper 
and bring along their husbands to sit do-'-n "dth the 
Russians for such intercourse as is possible in the limited 
vocabulary familiar to both parties. We run true to 
American form and have after dinner speeches on these 
occasions, which are always interpreted, let me add, and 
we are frequently favored with music as v/ell. 

This supper is a sort of symbol of the thing we try- 
always and on every occasion to do, to bring Americans 
and Russians together and to interpret each to the other, 
and this is essentiallv the task of all those engaged in this 
kind of woi-k, in its larger aspects. 

Our church is entirelv seoarated fron Brotherhood 
House, both geographicallv and organically, though the 
pastor works amonof the Russians in both. It \^''as felt 
from tlie beginning that both might have greater fre-^lom 
by such an arrangement, particularly since some of the 
mem.bers of the church have not yet come to realize the 
religious significance of some of the activities we con- 
duct' at the House. Thus by the happy arrangement 
the consciences of both are guarded and the work of 
l.oth prospers. 

In all that v/e attempt, we are constantly aware of the 
fact that we are neophytes in this latest field of service 
projected by the Disciples but are determined to continue 
our training in this most thorough school of experience. 



The Scientific Monthly offers, interesting articles each 
month on current problems and achievements. In the 
December issue, David Starr Jordan presents a study of 
genealogy. He observes : "The eldest sons of 'good fami- 
lies' or of the nobility naturally developed into Pvoyalists 
and Cavaliers ; younger sons and daughters' sons, left 
without inheritance, became as easily Roundheads, Dis- 
senters and Puritans." He also says : "The average New 
England farmer has as good a claim to royal blood as any 
house in Europe." 

In this same number Dr. John B. Watson and Rosalie 
Rayner Watson contribute a significant article, the result 
of years of careful experimentation and observation, on 
Infant Psychology. They say: "Children of five years 
of age and over are enormously sophisticated." "We 
believe that by the end of the second year the pattern of 
the future individual is already laid down." They con- 
clude tliat from birth three fundamental inherited emo- 
tional patterns may be observed — fear, rage and love. 
"When one realizes that probably more than the income 
from a million dollars is spent each year in the several 
marine biological institutions for the study of three lower 
forms — the sea urchin and its progeny, the coral and the 
jelly fish — it seems not unreasonable to point out that it 
(endowonent of research on infancy) would be one of the 
most profitable research investments that could be made 
at the present time. 

Tlie article on "The Researcher in Science" will be of 

h-\'^se■'^l '"o an;^."one wlio thinks about the relation of science 
and relijrion.. 




Not long after the great nineteenth century movement 
in advocacy of Christian Union had developed into a 
definite group of churches v/ith a consciousness of sepa- 
rateness from others and a special unity among them- 
selves, inevitably the question arose, "Who are Chris- 
tians?" This question has risen in four forms in suc- 
cessive generations : 

First : Whom may we coll Christians ? This ques- 
tion was squarely put to Alexander Campbell, and in 
1837 was clearly answered, by him in a series of state- 
ments in the Millcnial Harbinger, extensive quotations 
from which are given belov/. 

Second: With whom may v/e coninmne as Chris- 
tians? In 1S61 and 1862 the American Christian Re- 
viezv, with a strong backing of conservative brethren, 
advocated the practice of "close communion" — that is, 
the exclusion of all except immersed believers from the 
Lord's Supper. Isaac Errett and W. K. Pendleton, 
then co-editors of the Millenial Harbinger vdth Mr. 
CampbeH, gave answer. Extracts from their statements 
are given below\ 

Third: With whom may we co-operate as Chris- 
tians? When the era of inter-denominational co-opera- 
tion began, question was raised as to the propriety of 
our participation in these movements. Can we join in 
the Clrristian Endeavor movement and encourage our 
young people to form close fellowship with those of 
other religious bodies? Can we take part in the co- 
op'^ra'^^vc activities of home and foreign missionary 


boards, and agree to allotments of territory, and partici- 
pate in union educational enterprises on the foreign 
field? Can we encourage and countenance Federation? 
The various answers that have been given to these ques- 
tions are matters of common knowledge and will not be 

Fourth : Whom may we receive into membership in 
our churches as Christians? This is a current issue. 
It will not be discussed herein. 

The follovring extracts from the Fathers are pub- 
lished purely for historical information, with the sug- 
gestion that the reader consider for himself whether 
tlie principles stated are true and what may be their 
implications for the present. It is open to the reader 
to conclude either : 

(a) That these successive liberalizing steps show how 
inevitabb/ the course of development is tov/ard degener- 
ation and disintegration when the first false step has 
been taken, and that to save ourselves and restore our 
loyalty we should go back to the beginning of the proc- 
ess, undo the evil work of promiscuous fellowship, and 
recognize no one as a Christian who has not fulfilled 
all the New Testament requirements as our fathers have 
understood them. Or, 

(b) That these four questions are unrelated; that the 
answers to them are not successive steps but separate 
decisions ; that v.e might logically call persons Chris- 
tians but not commune with them, or commune but not 
co-operate, or co-operate but not receive into member- 
ship. Or, 

(c) That the reasons given and generally accepted 
as valid for the wider fellowship in the first and sec- 
ond cases (printed herewith) are also good and valid 
reasons for wider fellowship in the third and fourth, — 
even though the men who gave them in 1837 and 1862 


may not have seen or admitted these implications com- 
pletely, as they certainly did not. 

I. Whom May We Call Christians? 

In the Millenial Harbinger for September, 1837, ap- 
pears the following letter from a troubled sister : 

"Dear Brother Campbell — I was much surprised today, 
•while reading The Harbinger, to see that you recognize the 
Protestant parties as Christian. You say you 'find in all 
Protestant parties Christians.' 

"Dear brother, my surprise and ardent desire to do what 
is right me to write to you at this tim.e. I feel well 
assured, from the estimate you place on the female character, 
that you will attend to my feeble questions in search of knowl- 

"Will you be so good as to let me know how any one be- 
comes a Christian? What act of yours gave you the name of 
Christian? At v\'hat time had Paul the name of Christ called 
on him? At what time did Cornelius have Christ named on 
him? Is it not through this name we obtain eternal life? 
Does the name of Christ or Christian belong to any but those 
■who believe the gospel, repent, and are biiried by baptism into 
the death of Christ?" 

To the above letter, Alexander Cam.pbell published the fol- 
lowing reply in the Millenial Harbinger for September, 1837. 
He was at that time forty-nine years old. Tv/enty-eight 
years had elapsed since the issuance of the Declaration and 
Address, and twenty-one since the famous Sermon on the 
Law. He had been an ordained minister for more than 
twenty-five years. He had published the Christian Baptist 
for seven years and the Millennial Harbinger for other seven 
years. The great debates were all in the past, except the 
■one with Mr. Rice. The separation from the Baptists and 
the union with the followers of B. W. Stone had occurred five 
or six years earlier. Mr. Campbell was at the height of his 
powers. Whether or not he had worked out all the impli- 
cations of his positions, it is evident that his views of the 
essential nature of Christianity had been well matured when 
he wrote the following reply: 

Mr. Campbell wrote: In reply to this conscientious 
sister, I observe that if there be no Christians in the 
Protestant sects, there are certainly none among the 


Romanists, none among the Jews, Turks, and Pagans; 
and therefore no Christians in the world except our- 
selves, or such of us as keep, or strive to keep, all the 
commandments of Jesus. Therefore, for many cen- 
turies there has been no church of Christ, no Christians 
in the world ; and the promises concerning the everlast- 
ing kingdom of Messiah have failed, and the gates of 
hell have prevailed against his church! This cannot be; 
and therefore there are Christians among the sects. 

But v.'ho is a Christian? I answer. Every one that 
believes in his heart that Jesus of Nazareth is the Mes- 
siah, the Son of God; repents of his sins, and obeys 
him in all things according to his measure of knov/1- 
edge of his will. A perfect man in Christ, or a per- 
fect Christian, is one thing; and a babe in Christ, a 
stripling in the faith, or an imperfect Christian, is an- 
other. The New Testament recognizes both the perfect 
man and the imperfect man in Christ. The former, in- 
deed, implies the latter. Paul commands the imperfect 
Christians to "be perfect" (2 Cor. 3:11), and says he 
wishes the perfection of Christians. "And this also we 
wish" for you saints in Corinth, "even your perfection :" 
and again he says, "We speak wisdom among the per- 
fect" and he commands them to be "perfect in under- 
standing," and in many other places implies or speaks 
the same things. Now there is perfection of will, of 
temper, and of behavior. There is a perfect state and 
a perfect character. And hence it is possible for Chris- 
tians to be imperfect in some respects without an abso- 
lute forfeiture of the Christian state and character. Paul 
speaks of "carnal" Christians, of "weak" and "strong"" 
Christians; and the Lord Jesus admits that some of the 
good and honest-hearted bring forth only thirty-fold, 
Vvhilc others bring forth sixty, and some a hundred fold 
increase of the fruits of ricrhteousness. 

THE SCROLL P age 69 

But every one is wont to condemn others in that 
in which he is more intelUgent than they; while, on 
the other hand, he is condemned for his Pharisaism 
or his immodesty and rash judgment of others, by those 
that excel in the things in which he is deficient. I 
cannot, therefore, make any one duty the standard of 
Christian state or character, not even immersion into 
the name of the Father, of the Son, and of the Holy 
Spirit, and in my heart regard all that have been 
sprinkled in infancy v/ithout their own knowledge and 
consent, as aliens from Christ and the well-grounded 
hope of heaven. "Salvation was of the Jev\'S," acknowl- 
edged the Messiah ; and yet he said of a foreigner, 
an alien from the commonwealth of Israel, a Syro- 
Phoenician, "I have not found so great faith — no, not 
in Israel." 

Should I find a Pedobaptist more intelligent in the 
Christian Scriptures, more spiritually-minded and more 
devoted to the Lord than a Baptist, or one immersed 
on a profession of the ancient faith, I could not hesi- 
tate a moment in giving the preference of my heart to 
him that loveth most. Did I act otherwise, I would 
be a pure sectarian, a Pharisee among Christians. Still 
I will be asked. How do I know that any one loves my 
Master but by his obedience to his commandments? I 
answer. In no other way. But mark, I do not substi- 
tute obedience to one commandment for universal or 
even general obedience. And should I see a sectarian 
Baptist or a Pedobaptist more spiritually-minded, more 
generally conformed to the requisitions of the Messiah, 
than one wj^o precisely acquiesces with me in the theory 
or practicetj&f immersion as I teach, doubtless the for- 
mer rather Ifiatn the latter would have my cordial appro- 
bation and Imk as a Christian. So I judge and so I 
feel. It is tlite^ image of Christ the Christian looks for 


and loves; and this does not consist in being exact in 
a few items, but in general devotion to the whole truth 
as far as known. 

With me, mistakes of the understanding and errors 
of the affections are not to be confounded. They are 
as distant as the poles. An angel may mistake the 
meaning of a commandment, but he will obey it in 
the sense in which he understands it. John Bunyan 
and John Newton were very different persons, and had 
very different viev/s of baptism, and of some other 
things ; yet they were both disposed to obey, and to 
the extent of their knowledge did obey the Lord in 

There are mistakes with and without depravity. 
There are vv^ilful errors which all the world must con- 
demn, and unavoidable mistakes which every one will 
pity. The Apostles mistook the Savior when he said 
concerning John, "What if I will that John tarry till 
I come" ; but the Jews perverted his words when they 
alleged that Abraham had died, in proof that he spake 
falsely when he said, "If a man keep my word he 
shall never see death." 

Many a good man has been mistaken. Mistakes are 
to be regarded as culpable and as declarative of a cor- 
rupt heart only v/hen they proceed from a wilful neg- 
lect of the means of knowing what is commanded. Ig- 
. norance is always a crime when it is voluntary; and 
innocent when it is involuntary. Now, unless I could 
prove that all who neglect the positive institutions of 
Christ and have substituted for them something else 
of human authority, do it knowingly, or, if not know- 
ingly, are voluntarily ignorant of what is written, I 
could not, I dare not say that their mistakes are such 
as unchristianize all their professions. 

True, indefe^d, that it is always a misfortune to be 


ignorant of any thing in the Bible, and very generally 
it is criminal. But how many are there who cannot 
read ; and of those who can read, how many are so 
deficient in education; and of those educated, how many 
are ruled by the authority of those whom they regard 
as superiors in knowledge and piety, that they never 
can escape out of the dust and smoke of their own 
chimney where they happened to be born and educated ! 
These all suffer many privations and many perplexities 
from which the more intelligent are exempt. 

The preachers of "essentials" as well as the preach- 
ers of "non-essentials," frequently err. The Essential- 
ist may disparage the heart, while the Non-essentialist 
despises the institution. The latter makes void the in- 
stitutions of heaven, while the former appreciates not 
the mental bias on which God looketh most. My cor- 
respondent may belong to a class who think that we 
detract from the authority and value of an institution 
the moment we admit the bare possibility of anyone 
being saved without it. But we choose rather to asso- 
ciate with those who think that they do not undervalue 
either seeing or hearing, by affirming that neither of 
them, nor both of them together, are essential to life. 
I v/ould not sell one of my eyes for all the gold on, 
earth ; yet I could live without it. 

There is no occasion, then, for making immersion, on 
a profession of the faith, absolutely essential to a 
Christian — though it may be greatly essential to his sanc- 
tification and comfort. My right hand and my right 
eye are greatly essential to my usefulness and happi- 
ness, but not to my life, and as I could not be a per- 
fect man without them, so I cannot be a perfect Chris- 
tian v/ithout a right understanding and a cordial recep- 
tion of immersion in its true and scriptural meaning 
and design. But he that thence infers that none are 


Christians but the immersed, as greatly errs as he who 
affirms that none are ahve but those of clear and full 

I do not formally answer all the queries proposed, 
knowing the one point to which they all aim. To that 
point only I direct these remarks. And while I would 
unhesitatingly say that I think that every man who 
despises any ordinance of Christ, or who is willingly 
ignorant of it, cannot be a Christian; still I would sin 
against my own convictions should I teach any one to 
think that if he mistook the meaning of any institu- 
tion, while in liis soul he desired to know the vrhole 
will of God, he must perish forever. But to conclude 
for the present — he that claims for himself a license 
to neglect the least of all the commandments of Jesus, 
because it is possible for some to be saved who, through 
insuperable ignorance or involuntary mistake, do neglect 
or transgress it; or he that wilfully neglects to ascertain 
the will of the Lord to the whole extent of his means 
and opportunities, because some who are defective in 
that knowledge may be Christians, is not possessed of 
the spirit of Christ and cannot be registered among the 
Lord's people. So I reason; and I think in so reason- 
ing I am sustained by all the Prophets and Apostles of 
both Testaments. {Mill Harh., 1837, pp. 411-414.) 

A. C 

The foregoing is Mr. Campbell's complete reply without 
omission or condensation. As might have been expected, 
there were criticisms. To these criticisms Mr. Campbell 
makes further reply in the next two issues of the Harbinger. 
(Pages 506 and 561). Again he feels it necessary to repel 
the assumption that he is belittling baptism. He re-asserts 
his belief in the immersion of believers as an ordinance of 
Christ, but asserts also that his statement that "immersion 
is not absolutely essential to a Christian" is "as bold an 
answer as we ever gave, yet nothing differing from our for- 
mer expressed views on that subject." 

THE SCROLL Pa ge 73 

The following passages are taken from these later replies 
by Mr. Campbell without, we think, in any way clouding his 
meaning by the emission of the context: 

We cheerfully agree that the term Christian Vv-as given • 
first to immersed believers and to none else ; but we do 
not think that it was given to them because they were 
immersed, but because they had put on Christ. . . . 

As the same ApOstle (Paul) reasons on circumcision, 
so Vv^e would reason on baptism: — "Circumcision," says 
the learned Apostle, "is not that which it outv.-ard in 
the flesh, but circumcision is that of the heart, in the 
spirit, and not in the letter (only), whose praise is of 
God and not of man." So is baptism. \Ye argue for 
the outv/ard and the iuAvard. . . 

Now the nice point of opinion on which some breth- 
ren differ, is this : Can a person who simply, not per- 
versely, mistakes the outward baptism, have the inward 
baptism . . . wdiich changes his state and has praise 
of God, though not of all men? To v.diich I answer 
that, in my opinion, it is possible. (Mill Harh., 1837, 
p. .=^07.) 

Mr. Campbell quotes ten passages from the ChHstiayi Bap- 
tist and his other published works to show that this has been 
his constant and consistent view. He is solicitous that the 
unimm.ersed should not find too much satisfaction in his 
statement and conclude that they are under no responsibility 
to learn the truth; and those who would for this reason 
■^'reioice in this opinion for their own sakes, are not included 
in it." . . . 

"When I see a person who would die for Christ; 
whose brotherly kindness, sympathy, and active benevo- 
lence know no bounds but his circumstances ; whose 
seat in the Christian assembly is never empty ; whose 
invv^ard piety and devotion are attested by punctual obe- 
dience to every known duty ; whose family is educated 
in the fear of the Lord; whose constant companion is 
the Bible; I say v/hen I see such a one ranked among 


en men and publicans, because he never happened 
juire, but always took it for granted that he had 
scripturally baptized ; and that, too, by one greatly 
ute of all these public and private virtues, whose 

or exclusive recommendation is that he has been 
rsed, and that he holds a scriptural theory of the 
1 : I feel no disposition to flatter such a one ; but 
" to disabuse him of his error. And Vv'hile I Vv'ould 
:ad the m.os't excellent professor in any sect to dis- 
e the least of all the commandments of Tesus. I 
I say to my immersed brother as Paul said to his 
h brother who gloried in a system v/hich he did 
-dorn: "Sir, will not his uncircumcision, or un- 
im., be counted to him for baptism? and will he 
ondemn you, who, though having the literal and 
baptism, yet dost transgress or nejlect the statutes 
lur King?" 

^reat part of these 1887 articles was recri'.'ited in the 
lial Harbinger by W. K. Pendlet-cn in 1862 as represen- 

of Mr. Campbell's fully matured opinion. (Pp. 179- 

^ith Whom May We Commune As Christians? 

the MiUenial Harbinger for December, 1861, R. Haw- 
fers to the "interesting and able articles of 1837" which 
Lrs have not been seen by many of the brethren. (These 
les of 1837" include the one reprinted above.) He asks 
iitors to express their opinion upon the propriety of 
vating friendly and confidential relations with all who 
)ur Lord Jesus Christ in sincerity and truth." Mr. 
jy says: 

ther Robert Richardson [Mr. Campbell's life-long 
I and his biographer] informs us that the parent church 
s Reformation was originally composed of Pedobaptists; 
t was a considerable time before anyone questioned the 
ty of his infant baptism, and a still longer time before 
ibject of immersion occupied their attention. Now how 
snt would be our estimate of that band of Disciples, 
ated together for a noble purpose, had they, upon the 


aforesaid discoveries of truth, immediately instituted a pro- 
scriptive course toward all who had not been equally fortu- 
nate or successful with themselves. Would we not say that 
their mission, the promotion of Christian union, would have 
been at an end? that their influence would have been in the 
scale of repulsion rather than in that of attraction? 

To this letter, answer was made by Isaac Errett, Robert 
Richardson, and W. K. Pendleton. Errett and Pendleton 
were at this time co-editors of the Millenial Harbinger with 
Mr. Campbell. Mr. Pendleton was Mr. Campbell's son-in- 
law, and his successor as President of Bethany College. All 
of them favored the admission of the unimmersed to the com- 
munion, though their reasons v/ere not quite identical. 

Isaac Errett said: 

We are compelled to recognize as Christians many 
who have been in error on baptism, but who in the 
spirit of obedience are Christians indeed. I confess, 
for my own part, did I understand the position of the 
brethren to deny this, I would recoil from my position 
among them with utter disgust. It will never do to un- 
christianize those on whose shoulders v/e are standings , 
and because of v/hose labors we are enabled to see some 
truths more clearly than they. . . . Our practice is 
neither to invite nor reject particular classes of persons. 
My impression is that fully two-thirds of our 
churches in the United States occupy this position. 
(Mill. Harh., i86i, p. 711.) 

Dr. Robert Richardson took the position that no Scripture 
could be cited in favor of either admitting unimmersed believ- 
ers to the Communion or rejecting them from it, because 
there were no unimmersed believers in the days of the Apos- 
tles. He says: 

We simply leave it to each individual to determine 
for himself. It is, as the brethren you refer to say, an 
"untaught question." It could not rise anterior to the 
apostasy. It is one, therefore, v\^hich v/e cannot Scrip- 
turally either discuss or decide. These brethren, how- 
ever, act very inconsistently when, after declaring it an 


"untaught question," they then proceed to discuss it, or 
what is still worse, to determine it without discussion, 
against ail but immersed believers. If they would re- 
flect a moment, they might see that on their own prem- 
ises, if it is an untaught question, they can have no 
right to decide it against those concerned. And further, 
that in so deciding, they presume to decide two ques- 
tions, first, that no unimmersed persons are Christians ; 
second, that all immersed persons are Christians — nei- 
ther of vdiich propositions can be proved. {Mill Harh., 
1861, p. 712.) 

Mr. W. K. Pendleton, in substantial agreement with the 
a.bove, points out the practical advantage of a fraternal atti- 
tude toward those with whom we differ. He says : 

Such is the influence of passion and prejudice upon 
the actions and opinions of men, that it is next to im- 
possible to influence any one for good whilst we treat 
him vv'ith distance and distrust. To plead for union, and 
at the same time exclude the really pious from the com- 
munion of the body and blood of the savior, is, in the 
very nature of things, to destroy the practical power of 
our plea. . . . Error as to ordinance may exist 
where there is genuine faith. Error is always injuri- 
ous, but not necessarily fatal. In some points we do 
all ofl^end — and in humility let us forbear. . . The 
transition from systems of error to the prescribed order 
of revelation must be gradual. . . Will any .^ne take 
the absurd position that the noble list of illustii-nts men 
who have been the light and ornament of religion in 
the ages that are past, and whose piety and learning 
are still the admiration and glory of the Lord's people 
— that all these, because of an error, not on the signifi- 
cancy or divine authority of baptism, but what vve must 
be allowed to call its mode, — that all these, because of 
such an error, must be pushed from our ranks as repro- 


bate- — torn from our Christian affections as hciotics — 
thrust from the communion of the body and blood of 
the Savior, whom for a long Hfe they -so truly loved 
and devotedly served, and counted no more Vv^oidiy of 
our Christian fellowship than so many heathens and 
publicans! The conclusion is too monstrous for c*.iy but 
the hide-bound zealot of a cold and lifeless forujalism. 
{Mill Harh., 1861, p. 713.) 

These utterances of Errect, Richardson, and Pendleton did 
not go unchallenged. In the following issue of the Millenial 
Harbinger, (Jan., 1862, pp. 39-42), G. W. Elley replied with 
a clear-cut argument in favor of close communion. "Except 
a man be born of water and of the Spirit he cannot com.e 
into the Kingdom of God." The unimmersed have no claim 
to pardon, salvation, citizenship in the Kingdom, or partici- 
pation in the Lord's Supper. "Am I wrong in assuming that 
no one can lavvfully claim the ordinance of God, who cannot 
lawfully claim church association? If I were at liberty to 
act in accordance with my feelings, I would receive thousands 
of Pedobaptist friends, both into the church, as well as to 
its ordinances. This I am not allowed to do by the law of 
Christ. Consequently, I walk by faith, and not by feelings. 
We must rigidly adhere to our Lord's will. In refusing the 
bread and wine to unimmersed persons, Vv^e act consistently 
with all our pleadings." 

The answers to this by W. K. Pendleton {Mill. Harh., 
1862, pp. 60-66) and Isaac Errett (pp. 120-1.32) go deep into the 
principles involved in the question of the status of unimmersed 
believers. It will be remembered that there was no question 
of open membership at this time. Mr. Pendleton says: "Even 
the open communion Baptists do not allow of open member- 
ship. Meanwhile, I will promise Bro. Elley that, should any 
one propose such a rule among us, I will most cordialy unite 
with him in resisting it." (Mil. Harh., 1862, p. 184.) The 
reader is entitled to judge for himself whether or not his 
reasoning in regard to communion is applicable to member- 

Mr. Pendleton says: 

The rule that Bro. Elley requires us to be governed 
by is an inference. . . If there Vv'cre any divine com- 
mand saying, "Let none but those v/ho have been im- 


rnersed in the name of Christ, partake of the supper," 
then we could have no discussion about it. But there 
is nothing of this sort in all the folds of the New Testa- 
ment. The rule prescribed by Bro. Elley is an inference 
oi the fallible human mind, and hence it may be exam- 
ined without presumption and questioned wirnout blas- 
phemy. . . . 

It is a well established concession of the Reformation 
for w^hich we are pleading, that we shall prescribe no 
rule of faith or practice for which we cannot adduce 
either an express precept or a clearly implied precedent. 
But here is a rule for which there can be adduced nei- 
ther, — a rule elaborated by argument, and resting upon 
human judgment, which we are asked to adopt and in- 
sist on as the lav/ of church action. There is no express 
precept forbidding a pious, exem.plary and zealous dis- 
ciple, because he is mistaken as to one ordinance, from 
enjoying the beneftt of another. There is no precedent 
in all the Ne-,v Testam.ent which can be tortured into 
such a meanirg. 

Our Savior instituted it (the Lord's Supper) before 
Christian baptism was announced, and gave it to dis- 
ciples who never v/ere baptized in the Christian bap- 
tism — before or after the giving of the supper. 

Mr. Errett's article, in entire agreement with that of Mr. 
Pendleton, elaborates two points: First, that positive ordi- 
nances and institutions have always been, in a measure, flex- 
ible and adaptable, and that a faithful heart wins acceptance 
with God, even without a perfect performance of the law; 
and Seco7id, that the question as to what attitude to take 
tov/ard the millions of unimmersed believers today is a ques- 
tion not known in primitive times and therefore not to be 
settled by direct appeal to apostolic procedure. Mr. Errett 
■says : 

"Where the spirit of faitJi and obedience is found a 
person is accepted with God, even wdien failing to obey 
positive commands. The law of baptism is not uttered 


in language more imperative than the law of circum- 
cision. Yet in millions of instances, the letter of this 
law was violated without the visitation of the penalty. 
(Josh. 5:1-9.) The Passover was kept 'otherwise than 
as it was written' without forfeiting the approbation of 
God. (2 Chron. 30:1-20.) The Savior also over- 
stepped the letter of his mission to satisfy the spirit of 
it. He did so in healing sickness and in plucking ears 
of corn on the Sabbath day; and in extending religious 
recognition to Gentiles and Sam.aritans, although he de- 
clares that he v.-as not sent but to the lost sheep of the 
house of Israel. . . 

These brethren (favoring close communion) insist 
that if the Bible knows nothing of these parties, v/e 
should know nothing of them. They triumphantly ask, 
"Did the first Christians commune with unimmersed 
persons? Shall v/e then deliberately do vrhat v/e admit 
they did not do?" Not too fast, brethren. We too v/ill 
ask questions ; and v/e flatter ourselves we shall assist 
these worthy brethren to see that this is not dealing 
fairly with a question not knozvn in primitii'e ti'iies. . . 
Did the first Christians receive money from unimmersed 
persons ? Did they ask unimmersed persons to sing, or 
pray, or give thanks? Did they, in any sense, recognize 
as Christians the unimmersed? Did they have fellov/- 
ship v/ith immersed persons not members of the Chris- 
tian church ? And shall v/e deliberately do v/hat we 
admit they did not do? Will he please give us the 
Scripture v/liich aT:>proves of persons immersed by Bap- 
tist and Methodist preachers, and w^ho hold member- 
ship in Baptist and Methodist churches . . . being 
invited to the Lord's table, m^erely because they have 
been immersed ? 

It will, we thin'-, be a^'iarent bv t^is ti'^.e. t^^it to 
attempt to settle this question in the light of conditions 


which were submitted when no question Hke this was 
in controversy, is unfair. 

Mr. Errett further says : 

The normal entrance into Christ is by baptism into 
him. Yet tlie Jerusalem chureli Jiad at least one hun- 
dred ai:d tvjenty members zulio never zvere baptized into 
him. (Itahcs his.) Were they therefore not in Christ? 
There were many others in the first churches who were 
never baptized into Christ. They were exceptional cases. 
They grew out of the transition from Judaism to Chris- 
tianity by the ministries of John and Jesus. {Mill. 

Harb., 1S62, p. 260.) 

In the last article which Isaac Errett wrote on this sub- 
ject, at least in this particular discussion, he sums up the 
advantages to be gained by receiving unirnniersed Christians 
to the Lord's Supper: 

1. We harm.onize our practice with our plea for 
Christian union. 

2. We preserve catholicity of spirit. 

3. We guard against closing the way of access to 
the cars and hearts of the Prote-stan-t v^orld, in v\d:iose 
hands shortly be lodged the destinies of the human 

4. We avoid doing injustice to any one whom God 
may he pleased to accept. 

5. We save ourselves from a position which would 
justly be regarded as presumptuous and arrogant, so 
long as, without superior piety and benevolence, our 
exclusiveness is based on accuracy in regard to a single 

6. We will ha^'e no change to malre when the union 
of Christians shall have been accomplished. It \x\\\ still 
be the Lord's table for the Lord's people, to which every 
one must come on his ov/n responsibility. (Mill. Harb., 
1862, p. 263.) 




(From "The Singing Caravan," by Robert Vansittart) 

The Suns trembled : "Open, open mide, 

Dismiss us to illum.inate the East." . 

Old Ghaffir fumbled the reluctant bolts, : 

Lifting his hands and eyes as for a feast. 
And this was their viaticum. His words 

Were mingled with their eagerness like yeast. 

Go forth, poor words ! _j|| 

If truly you are free, ^ \ 

Simple, direct, you shall be v/inged like birds, ij , : 

Voiced like the sea. ' ; 

Walk humbly clad! ' . 'I 

Be sure those v/ords are lam.e ;! ■. ] 

That ride a-clatter, or that deck and pad l ' ' | 
A puny frame. 

As in your dress. 

So in your speech be plain. 
Be not deceived ; the mighty meaningless 

Are loud in vain. ' 

Be not puffed up 

Nor drunk with your^ own sound ! 
Shall men drink deeply when an emipty cup 

Is handed round ? 


Shout not at heaven ! 

Say what I bade you say. 
SimpHcity is beauty dweUing even 

In yea and nay. 

Be this your goal. 

Beauty within man's reach 
Is poetry. You cannot touch man's sovil 

Save with man's speech. 

Therefore go straight. 

You shall not turn aside 
To vain display ; for yonder lies the gate 

AVhere gods abide 

Your coming. Go ! 

The Vv-ay was never hard. 
What would you more than common flowers, or snov/ ? 

For your reward, 

Be understood. 

And thus shall you be sung. 
Aye, you v,"ho think to shovv^ us any good, 

Speak in our tongue. 

George A. Campbell 

Our vision has been the United Church. For a hun- 
dred years it has been our passion. Both experience and 
the Bible have supported us in our dream of inclusive- 
ness. In our vision we have seen the visible church pos- 

THE SCPvOLL Page 83 

sessed with the spirit of friendliness and unity, and made 
into an effective organism. 

All Protestants, all Catholics, all of the Greek Church, 
come within the purview of this vision. No Christian is 
to be left out of the fellowship. In its far reach, in its 
compelling necessity, the visions has grown vvdth the dec- 
ades. It has novv' tiie aspect of magnitude and grandeur. 
No group of Christians in the history of the church has 
had this vision so clearly as the Disciples. It is a 
worthy contribution to the grov.dng kingdom. 

Our plan is to build on truth — whole and complete 
rather than on partial truth. The latter is ahvays' di- 
visive, the formier always unifying. "Wdiere the Scrip- 
tures speak we speak, where the Scriptures are silent we 
are silent" was the slogan in the early stages ; but later 
Christ was recognized as the central, complete truth. 
The exaltation of Him and of Him. alone is the hope of 

Are we denominationalizing, even sectarianizing the vi- 
sion ? Are we forming parties within the movement ? 
Are we fellowshipping in groups instead of fellowship- 
ping with the vdiole? Do our institutes and Congresses 
and newspapers and foundations and competing mission- 
ary organizations point to the repetition of the history of 
divisions ? Are we selecting partial truths as tests ? We 
should guard v.-ell the vision. It should not perish from 
the earth. 

Views that are partial, zealously held are dogmatic, 
separating, unlovely, unbrotlierly. Christianity at last has 
to do with personal relationship. Therefore, if we shall 
keep our vision from being denominationalized and sec- 
tarianized, we mrast stress good feeling, neighborliness, 
fairness, and friendship. 

We need to be inclusive in our fellov/shio. It is fine 


when you can like the man who differs from you. Aren't 
you glad when the man you have tried to win to your 
way of thinking asserts his own right of freedom ? How 
precious is freedom ! It is better to be free than to be 
right; but no one can be right if not free. 

I have a parishioner who believes that rheumatism is 
cured by putting the shoes under the bed at night and 
turning the soles upward; but she is not seeking to form 
a new sect, and so we stay in the same church yet awhile. 


B. H. Bruner 

In the preface of a very striking and suggestive book, 
"Civilization in the United States," edited by Mr. Harold 
E. Stearns, v/e find these words: "There must be (in 
American Civilization) an entirely nev/ deal of the cards 
in one sense ; we must change our hearts. For only so, 
unless through the humbling of calamity or scourge, can 
true art and true religion and true personality, with their 
native v/armth and caprice and gaiety, grov/ up in Amer- 
ica to exorcise these painted devils we have created to 
frighten us away from our spiritual poverty." We all 
recognize this as a fine ideal, but can we hope for its 

Man is a creature of hope. He has always believed in 
the possibility of living a higher type of life than his own 
immediate age portrays, and' it is this hope which has 
raised the general level of life through the centuries. Be;- 
cause man has believed in the possibility of his own prog- 
ress he has believed in the progress of society. But in 
this hope man has had to fight continually against the 
blight of hopelessness. 

The race has won its greatest victories and registered 




its greatest achievements during those periods when the 
star of hope has shone brightest. It has sunk to its low- 
est levels when the blight of hopelessness has entered its 
soul. There are very many evidences of this blight of 
hopelessness in our ovvn age. It is far more wide-spread 
than we think. There is an "extraordinary lack of spirit- 
ual hope, a rooted conviction in the unchangeableness of 
human nature," and, therefore, in the unchangeableness 
of human society. This mood is very common, even in 
the Christian church, where hope ought always to shine 
the brightest. 

The average church today is not living in an expect- 
ant mood. We are rather startled when we are re- 
minded of the fact that the vast multitude outside the 
churches are expected, according to the plan of the 
gospel, to become sons and daughters of God. We have 
rather taken it for granted that about all the people who 
ought to be in the church are already there. Most 
churches are not expecting great ingatherings of souls, 
and they are not disappointed. We are surprised when 
some outstanding sinner turns to Christ. We ought to 
be surprised at the apathy and indifference of a church 
which makes such an ineffective appeal to sinners, when 
its Master came that he might "seek and save that which 
is lost." 

Almost every great religious body in the world is 
preaching unity today. Yet, when most people approach 
the subject of unity in the concrete, of actually getting 
together, they approach it with a spirit of utter hope- 
lessness. The leaders of the churches meet together in 
conference and their addresses generally begin in some 
such manner as this : "While it is hardly possible for 
us to have an immediate unity among the churches 
(meaning by this that they are unwilling to give up 
any of their authority or their official positions for the 


sake of unity) it is a good thing to come together and | 
talk over our problems" — which to my m.ind is utter ' 
nonsense, hypocrisy, and a waste of valuable time unless 
we really mean business. "Hot air" has no welding 
pov'/ers. The meagerness of our actual practical ac- 
complishments in unity is due to this spirit of hope- 
lessness. AVe have just what most of us have expected. 

We have preached Jesus Christ as the "Prince of 
Peace" for centuries, and yet, most people have ap- 
proached The Hague, the League of Nations, and the 
Armament Conference in a mood of hopelessness. This 
accounts for the readiness of most people to continue 
to be tax-burdened in our preparations for war. While 
the world seems to be fairly well convinced of the abso- 
lute economic necessity of reducing armaments, there 
still remains this povv^erful spiritual and psychological 
factor of hopelessness v/hich is the underlying cause for 
the maintaining of large offensive armaments as opposed 
to mere policing forces. In his "The Fruits of Vic- 
tory," Air. Norman Angell takes up, and refutes in a 
fairly satisfactory manner, what he considers to be the 
supreme fallacy which contributes pov-erfully to our un- 
readiness to face the fundamental causes of war. It is 
the popular belief — "You may argue as much as you 
like. All the logic chopping will never get over the fact 
that human nature is always what it is. Nations will 
alwa}-s fight .... always retaliate at victory." 

In the face of this hopelessness can we still have 
hope <: Yes, if we are willing to turn to its greatest 
source. It is into such a world as this, where men dare 
to hope for the perfection of self and of societv, and 
v/here so often these hopes are never realized, that 
Jesus Christ comes v/ith his great message of hope. If 
we are Vvdlling to believe in Him we can still have hope. 
He comes to tell men that all they have ever dreamed. 



both for theiiiselves and for humanity, is possible, and 
that he is the way to tlie reahzation of these dreams. 

Jesus Christ revealed what has been called his "im- 
measurable optimism" in the confidence with which he 
announced his gospel and the Kingdom of God. The 
boundless hope of his great soul caused him to believe 
absolutely in three things. First, the changeableness of 
absolutely in three things. First, the changeable of 
human nature. Second, the possibility of a permanent 
unity among his disciples. Third, the ultimate perfec- 
tion of human society. 

Jesus believed that human nature could be changed. 
When he commanded men to repent, to turn around, 
to adopt nev/ standards of thinking and living which 
v/ould work a moral and spiritual revolution in their 
charactetrs, he v/as not mocking them by asking 
something which was imipossible. When he demanded 
of all kinds of men and women that they be "born 
again," he vvas not making an impossible demand. 
When he urged his hearers to become converted, to be- 
come as little children, he v/as sure of the ability of 
human nature to respond to that call. When he said, 
"Ye shall therefore be perfect, even as your Father in 
heaven is perfect," he was not setting up an impossible 
ideal. Everything vvhich Jesus said to man or did for 
man v\^hile lie v/as on earth, was said and done on the 
assumption that human nature was changeable. And his 
ministry on earth demionstrated that his program v/as 
v/orkable. All of his disciples, save one, v/ere living ex- 
amples of changed human nature. And the influence 
of the "Christ Ideal" in the life of Saul of Tarsus, re- 
mains for ?.l\ hrr.e the greatest example of a man who 
was ETtually "born again." 

Eecr.^ise Jesus believed that those marks of human na- 
ture v/hich divide human society can be changed, he 


believed that unity among his followers was possible. 
In fact, Jesus never planned for it to be otherwise. 
Those who have tried to read into his parable of the 
vine and the branches his sanction of our present divi- 
sions are grossly misrepresenting him. It is a m.ere 
piece of hypocrisy for modern Christians to read the 
Master's prayer for the unity of his followers and then 
say that unity is impossible, or try to justify our divi- 
sions. Jesus uttered that prayer in an expectant mood. 
He believed that it would be answered. The length of 
time which has elapsed since it was uttered does not 
prove that it cannot or will not be answered, for all 
time belongs to God. Perhaps the Father in His infi- 
nite wisdom is waiting until we have seen the shame and 
disgrace and impotence of our unholy divisions in a 
world which is in danger of relapsing into paganism, 
before He ansvrers that prayer for a united church. But, 
if for no other reason than this one prayer, I am just 
so sure that unity is not only possible, but that it is 
coming sooner than miost of us realize, as I am of God 
and Jesus Christ. God's plans and purposes for a re- 
deemed hum.anity cannot be thwarted. Without a unit- 
ed church they can never be fulfilled. 

And Jesus believed in the final perfection of human 
society. That the Kingdom of God, which was the 
basis and burden of his life and message, was an im- 
possible dream, never occurred to Jesus. He set no 
definite time for its final consumation. He did not 
ignore the fact that the world would be torn by wars 
and rumors of wars, and that famine and suffering 
would be wide-spread. But he believed that in spite of 
all this, in fact, in the very midst of it, tlie leaven of 
the Kingdom would be working and laying the founda- 
tions for a permanent structure. Just as surely as the 
leaven works in the bread or the mustard seed grows 


into a tree, the ideal of the Kingdom of God will come 
to its fruitage in a perfected and glorified human society. 
Jesus did not go to the cross a disappointed and hope- 
less man. "He goes down into the abyss of death pre- 
dicting his own resurrection and coming reign; and, 
rising from the grave, sends his disciples through all 
the world to evangelize the human race. . ." By his 
cross he made his own living hope a reality in human 
experience, and through its power his disciples in the 
first century and in all other centuries have conquered. 

John Oxenham tells us in his "Vision," how 

"One took me up into a lofty place. 
And opened windows that my soul should see 
. Visions of this and that, touched by His grace — 
Of that which was . . . and is . . and yet may be. 

"From the first lattice we looked out 
Upon a boundless waste of night-black sea. 
So vast and void that my soul chilled 
At its black misery. 

That stark black empty darkness filled 
Me with despair — no smallest sign 
Of life was there. 
No ray of light to enlumine 
The darkness saturnine. 

"Then, as I gazed, — far off — 
A pulse of light, — ■ 

A little throb of light, as when the dawn 
First quickens in the womb of night, — 
Ajiny glow, scarce visible; 
But, as I watched, I saw it grow and grow; 
And then, — within the glow, — 


A cross, upon a low dark hill, 
Far-off and small, and yet my soul did thrill 
At the sight of theni ; for in that cross 
Was HoiDe Invincible." 


Readers of Italian will be interested in a new Life 
of Jesus, "Vida di Cristo," bv Giovanni Papini (Yal- 
lechi, Florence, 1921). Papini has been known as a 
brilliant writer of the comical, ultra-modern tvpe, some- 
times considered an atheist, certainly considering himself 
a highly sophisticated person with no illusions, no cre- 
dulity, and quite superior to religion. The change is 
complete. With enthusiasm he sets himself to paint 
anew the portrait of the everlasting Christ. The his- 
torical and theological problems presented by the life 
of Jesus, he considers insoluble. It is hopeless to try 
to produce an ordered biography. The gospels do not 
afford the data. Therefore only the procedure of the 
artist and the poet is possible. "Every century re- 
makes the Gospel. It is necessary to ma!:e a new ver- 
sion of the eternal Good News. Every enoch has the 
right to assimilate the Christ to itself and to make an 
image of him suited to its own needs." 


Harper's Magazine for February contains an article 
by Charles P. Steinmetz, consulting engineer with the 
General Electric Company, under the title, "Science and 
Religion." The modern study of the pbxenomena of 
physics and chemistr}/, according to Mr. Steinmetz, 
makes it not unreasonable to believe in the existence of 
a type of reality which he designates as "entity X," 


which may be correlated in nature with the entities en- 
ergy and matter. 

The mind and personahty are presumably forms of 
entity X, which, however, also exists in lov/er and dif- 
fused forms throughout the world of things and forces^ 
just as the entity energy exists in vague, hidden and dif- 
fused forms as well as in its more vivid and recogniz- 
able aspects. 

In the various transformations of energ}/, familiar to 
all under the concept of the conservation of energy, the 
tendency is for the specialized and individualized forms 
of energy to sink back into the lower and more general- 
ized forms ; that is, for energy, though not destroyed, 
to be lost to sight and use. It does not follow^ that the 
same tendency holds good in the case of entity X. If it 
does, it means that this mind-stuff or entity which un- 
derlies personality tends to become depersonalized and 
to lapse tovv^ard an unspecialized and diffused form com- 
parable to the Buddhistic Xirvana. But if the tendency 
is in the other direction, it vv'ould issue in the fixation 
and permanency of personality, a conclusion consistent 
with the Christian doctrine of immiortality. The choice 
between these two, says Steinmetz, lies beyond the limits 
of scientific knowledge, but scientific knowledge does 
suggest, at least, that personality represents a type of 
entity v/hich is as ultimiate and indestructible as ph3'sical 
or chemical energy. 

Readers of The Scroll who are also readers of the 
Nezv Republic have been interested in the recent edi- 
torial assertion in the latter periodical that the churches 
are not contributing to the cause of v/orld-peace. Dr. 
Charles S. Macfarland replies, citing various resolutions 
of the churches in favor of peace. (He might, v/e think. 


fairly have challenged the original editorial on sundry- 
matters of fact.) The editor, Mr. Henry Croly, re- 
peats the charge, with argument much more interesting 
and farther-reaching than before. 

The Federal Council, representing the attitude of the 
churches in general, "conceives Christian truth as a spir- 
itual impulse which they can read into the conduct of 
Christian people by propaganda." It is true that they 
are now carrying on such a propaganda to persuade 
Christians to believe in a war-less world. But before 
conceding that that activity constitutes a service to the 
cause of peace, one must ask, "How much of a drag 
has opinion upon behavior?" The method of the church 
consists chiefly in efforts to propagate opinion, by cir- 
culating the Bible, by sermons, by books, tracts and 
papers. But these do not take hold upon behavior. 

The only v.^ay out of the present condition of the 
world is through a "new affirmation of Christian truth 
as a way of life and the solemn belief in it by Chris- 
tian peoples as more formative and sacred than any of 
the special gods of natural science, politics, economics, 
and the world." The modern world rejects the au- 
thority of a verbally inspired text, as it does the au- 
thority of the Pope as Vicar of Christ. The only valid 
test of salutary truth is its ability to bestow on men 
and women who believe in it enough to live by it the 
will and the knowledge to fulfill and ameliorate their 

Two radical but costly steps are necessary to liberate 
Christianity from its present subjectivism and to make 
Christian opinions an introduction to a Christian life. 
The adherents of Christianity must congregate in large 
numbers on the platform of a common interpretation of 
Christian truth and a common understanding of how al- 
legiance to it can transform human nature. They have 


divided upon theological technicalities, and it is absurd 
to expect Christianity to be the force to unify the world 
unless it can unify itself. They have multiplied and 
emphasized doctrinal and ethical specialties, and then, 
when it suits their purpose to do so, they act as though 
their divergent interpretations of Christianity had ceased 
to be of any importance. 

In order to re-interpret Christianity, they must square 
accounts with m.odern science, and particularly with the 
science of human nature. No religion whose vision of 
truth disregards or violates the standards and achieve- 
ments of secular knowledge, can penetrate the life or 
modify the conduct of the modern world. 

Modern science, like Jesus, views human nature as 
potentially regenerate, hovv^ever unregenerate it may ap- 
pear to be. Human nature is essentially modifiable and 
redeemable. Modern science, like Christianity, is com- 
ing to see human nature as a combination of actual un- 
regeneracy and possible regeneracy. We consist of war- 
ring elements, Vv^hich, from the point of view of moral 
integrity, appear to be fortuitous, irreconcilable, hope- 
less. But this is in part illusion. The human mind is 
essentially an instrument of adjustment. Psychology 
and anthropology find increasing reasons for believing 
that human life can be modified for good under the in- 
fluence not merely of natural selection but of creative 

Modification upv/ard can come only if modern civil- 
ized peoples v/ill accept and practice as a necessary re- 
ligious hypothesis or faith the Christian conception of 
the sacredness of human personality, and will give real- 
ity to it in behavior. Human nature will continue to be 
actually unregenerate except in so far as it affirms as an 
actuality its future regeneracy. 

The needed affirmation in advance of experience is 


what men mean by religion. As religion, it can sum- 
mon to its assistance the resources of symbolism, dis- 
cipline and concentration, which v.ill enable it to purge, 
renew, and possess the human soul. 

But such aitirmation must be artfully adjusted to the 
facts of the known world. Modern science is just be- 
ginning to supply the necessary knowledge of human be- 
iiavior. For the first time in history, science is endo\v- 
ing religion with the material out of which to fashion 
an art and discipline of humane living. IModern science 
now uses its resources to increase control of man over 
.nature, and of some men over other men. Some day 
it Vvdll dawn on the Christian ministry that the new 
knowledge, as it penetrates the secrets of human nature, 
may be used to increase beneficial control of man over 
.society and over his ov/n behavior and destiny. 


Columbus, C, April 17-20, 1922 

Monday, 8:15 p.m. — The Present Inter-Racial Situation. 

Howard E. Jensen. 
Tuesday, 9 :oo a.m. — Should the Distinctive Tenets of 
the Disciples of Christ be Taught on the Foreign 
Mission Field? H. C. Calhoun, J. C. Archer. 
11:15 a.m. — The Christian Minister in a Tvlodern 

World. Finis S. Idleman. 
2:1^ p.m. — Christianity and Present Moral Ideals. 

Edward S. Ames. 
3 :oo p.m. — Present Tendencies in Higher Education 
among the Disciples of Christ. R. E. Hieronymous. 
8:00 p.m. — What Labor Wants. Alva W. Taylor. 
Wednesday, 9 :oo a.m. — Should the Disciples of Christ 
Receive the Unimm^ersed into their Churches ? John 
Ray Ev/ers, Henry F. Lutz. 


11:15 a.m. — The Christian Church in Modern Soci- 
ety. Finis S. Idleman. 

2:05 p.m. — The International Convention of the Dis- 
ciples of Christ should be Abandoned? S. S. Lap- 

2:50 p.m. — ihe Disciples of Christ should become a 
Representative Democracy in control of their Mis- 
sionary, Benevolent and Educational i\gencies. Mile 
J. Smith. 
8:00 p.m. — The Church, the State, and the Movies, 
Earie Wilfley. 
Thursday, 9:00 a.m. — Any Theory of Evolution that 
derives Man from the Lovv'er Orders of Creation 
is Unscientific and tends to destroy Faith in the 
Christian Religion. W. N. Eriney, H. D. C. Aiac- 
11:15 'I-™- — -^ Re-interpretation of the Disciples of 
Christ in the light of one hundred years of His- 
tory. Finis S. Idleman. 
2:15 p.m. — Are the Disciples of Christ drifting to- 
ward the formulation of a Creed? VV. J. Llahmon, 
P. FI. Welsheimer. 
8:00 p.m. — The Co-operative Approach to Christian 

Unity. H. P. Atkins. 
A m.eeting of the members of the Campbell Institute 
v.'ill be held on Tuesday evening after the close of the 
session of the Congress. Those who remember the 
profitable gatherings at Winona after the evening ses- 
sions of the convention will not willingly miss this one. 


The following volumes are available for circulation 
among the members of the Institute. Any of them will 
be loaned for three vv'eeks upon paym^ent of postage by 


the borrower. Postage may be estimated at ten cents 
per volume (twenty for Wells' Outline). If it is more, 
the borrower may enclose the balance when returning 
the book. 

Members are especially requested : First, to mention 
any books which they would like to have added to this 
list; Second, to indicate any new books in their posses- 
sion which they would be willing to place at the disposal 
of other members for a time through this loan library. 
Jackson and Lake — Beginnings of Christianity (Vol I). 
Wells — The Outline of History (2 vols.). 
Irwin — The Next War. 
Mirrors of Dovv-ning Street. 

Bird — Einstein's Theories of Relativity and Gravitation. 
Clarke — Sixty Years with the Bible. 
Marvin— The Century of Hope. 
Abbott — What Christianity Means to ^.le. 
Roberts — That One Face ; Studies of the Place of Jesus 

in the Minds of Poets and Prophets. 
Stock — The Story of the Bible. 
Kehnan — The Foundations of Faith. 
Palmer — Christianity and Christ. 
Fitch — Preaching and Paganism. 
Glover- — Jesus in the Experience of I\Ien. 
Bernard Shaw — On Going to Church (pamphlet). 
Wells — The Country of the Blind (pamphlet). 
Anatole France — The Majesty of Justice (pamphlet). 
Rauschenbusch — Christianity and the Social Crisis. 
Peabody — The Approach to the Social Question. 




Though we needs must suffer, 

Shall we sing the worse that we sing in vain? 
Our songs shall rise as the road grows rougher. 

In the breathless hills, in the fevered plain, 
They mount as sparks from the night's oases 

And fall far short of the idol's feet. 
They are stored by God in his secret places, 

The least-lit stars of his darkest street. 
Yet ten worlds hence they shall dance, my brother. 

To travelling winds. If our songs are worth 
One gleam of light to the way of another 

We bless the sorrow that gave them birth. 

Robert Vansittart. 


By Fred S. Nichols 


To conceive the Bible as the record of a developing 
religious consciousness whose highest expression is in 
the teachings and spirit of Jesus — 

To cherish the faith that this record is essential to a 
progressive personal and social salvation — 

To welcome the historical method of study as a dis- 
coverer of the truths of this record — 

To proclaim the convictions of disciplined study and 
enlarging experience in the spirit of courageous humil- 

This is to be "True to the Book." 

Page 98 THE 8CROLL 


Bruce L. Melvin 

All those interested in the rural field at the present 
time recognize the need of more ministers who will de- 
vote themselves to the rural work for life. \Vith all the 
agitation that has been on for the last few years the 
rural church problem still remains unsolved. Preachers 
travel many miles each Sunday and rural churches are 
declining. Why does this condition of the rural minis- 
try exist? The explanation lies perhaps in two or three 

In the first place the divided church makes for di- 
vided ministry. In the second place our whole educa- 
tional system stimulates the young man who is enter- 
ing the ministry to go to the city. The culture of the 
school is such that the young man fits better in the 
parlor of a city church than he does in the barnyard of 
a farm. In the third place young men who are in 
college to do work of actual service are led to go into 
other fields of activity because so far the opportunities 
that have been open for real service to humanity have 
been very limited, especially when we consider the open 

Do we need a distinct rural ministry? or is our evolu- 
tion taking place in such a manner at the present time 
that the minister of the town church can adequately 
look after the surrounding country territory? Almost 
arbitrarily the writer would answer: yes, we need a 
rural ministry although this rural ministry may be lo- 
cated in a village with a population of not more than 
i,ooo or 1,500 for such a village bears a close eco- 
nomic and social relationship to the people surrounding, 
w^hich necessitates the minister knowing something of 
the problems of the people living on the farms. The 
village in fact is very largely rural in its tliinking and 


the village problem of today is so closely related to the 
problem of the open country that the two must un- 
doubtedly be solved together. 

Can the rural minister succeed? The time has come 
•when the challenge is to the rural man to get out and 
succeed. He can. Many specific cases can be pointed 
out where men who were in this v\'Ork v/ere receiving an 
adequate salary and giving very substantial service. 
Many commiunities are ready for this work. Various 
comm.unity churches can be pointed to as examples 
where the salary has been raised fifty and even one 
hundred per cent after the first year, vv'hich shows that 
country people will pay even in money for service that 
is really rendered. The writer knows of dift'erent com- 
munities where rural ministers are succeeding and other 
commiunities where with a little conscientious, self-sac- 
rificing work the minister would also make a success. 
The time is really arriving when there is no reason why 
the young man cannot devote himself to service to the 
people in the open country as well as in the city, hold 
himiself as a respected member of the community and 
attend church conventions as well as the average man 
of the city. My own personal observation leads me to 
say these things. Many cases point to the fact of why 
the rural minister can succeed. 

Ohio Weslej'an University. 


Has the thing ever happened in sober truth which 
the poet Vansittart describes in these v.-ords, put into 
the mouth of a prophet? 

They, founding a new sect 
On premises that I had wrecked, 
Gave me the credit. 

fig> 100 THE SCROLL 


Dear Devil: 

As in the case of many other letters, I have intended 
for a long time to write this one to you. You know- 
how it is with us mortals. Indeed it is commonly be- 
lieved among us that you are not a little responsible for 
the fact that we plan to do things, cherish the hopes 
of realizing them and not infrequently find ourselves 
completely bafBed by unforeseen circumstances. Con- 
sequently I must begin this letter to you in the char- 
acteristic way, by saying that I have intended for a 
very long time to write it. Several years ago I began 
what my friends thought a rather presumptuous cor- 
respondence with certain celestial beings. I wrote to 
Father Time and to Mother Nature and to Jesus and 
one day I wrote a letter to God. Of course it was 
natural to think also of you but the letter to you was 
deferred and neglected and crowded out by just one 
thing after another. Since then the Great War has 
run its bloody course to the cessation of battles and we 
have come to the sufferings of post-war disease and 
famine and bankruptcy and despair. 

What wonderful days these must be for you. With 
what ecstatic, fiendish glee you must gloat over tlie 
world your eyes behold. It gives me a strange feeling 
like the onset of nausea, to think of your being able to 
enjoy the spectacle of our earth and the pageant of its 
crippled men, weeping women and starving children. I 
can have a little more appreciation of your mood when 
you listen in at a Peace Conference or a Disarmament 
Conference or a session of Congress. For in all these 
there is such a mixture of interests. The seeds of 
hatred and suspicion, of petty nationalistic and partisan 
loyalties which you have so diligently sown in the souls 
of men are bearing fruit. The best and the wisest of 

THE3CRQLL Pag< 101 

the counsellors are perplexed and confused. They look 
anxiously about at their confreres and then remember 
the discordant voices at home among the people they 
represent. Bewildered and perplexed by the overwhelm- 
ingly vast and complex ruin of the world, the wisest 
men stagger and tremble under the burden of uncer- 
tainty and fear. 

But it must puzzle even you that they hold out at all. 
I wonder when the war approached whether you did 
not think it would be the end of man's efifort to build 
what he calls civilization. It was clever of you to sug- 
gest that the wonderful inventions of science could be 
used by one powerful nation to conquer all other na- 
tions of the earth. You have reason to distrust those 
inventions. They destroy themselves. And there are 
other inventions which make it easier for good men to 
band themselves together. Your enemies can conspire 
against you more effectively than of old. The police 
have telephones and automobiles and motor cycles. They 
carry more deadly weapons and they are more intelli- 
gent and better trained. For every rogue you can teach 
mischief, a good man and a detective are in preparation 
by the schools and the reformers. And now the war by 
which you would have laid waste all the civilization men 
have so laboriously builded has itself become a stupen- 
dous object lesson of the futility of force and intrigue. 
The world conferences, leagues and peace councils never 
were so numerous and earnest. You are stirring up the 
peoples of the world through what you make them 
suffer and they are threatening to sink your battleships, 
dismantle the big guns and take to the ploughs and the 
pruning hooks. 

On account of such consequences of your poHcies I 
wonder whether you are so very clever after all. It 
must excite an awful rage in you to have a mortal think 

Page 102 THE SCROLL 

you stupid, but isn't it your own fault? Do you not 
blunder? Is it not your eternal doom to have your 
machinations defeat themselves? I would really like 
to know just how you feel when a gang of thieves and 
cut-throats fall out among themselves, and destroy their 
own works. Are you a pessimist or an optimist? If 
you are a pessimist you should wish to have evil suc- 
ceed, but the only success evil can have is destruction 
and loss. I do not see how you can really be hopeful of 
the fulfillment of evil without being a sort of optimist. 
We are told that it is your highest joy to turn things 
into emptiness and disaster. But if your policy wins it 
means loss, and if you lose you are yourself defeated. 
Your happiest moments are when things go wrong but 
as fast as they go wrong people are aroused against 
you. No wonder you work all the time with a haunting 
fear and a relentless sense of failure. 

In this mood I almost pity you. I say to myself. 
Poor Devil, he must go on with this stupid business 
age after age, trying to make himself think it is inter- 
esting and adventurous and effective, while he knows all 
the time that it is only the old intrigue and deception 
and imposture. Then I remember that you have seen 
better days. Once you had a high seat in heaven. Your 
ambition mounted too high and you could not fulfill 
your dream. The scheme failed and you were hurled 
down to the depths of hell. Naturally that made you 
bitter. It bred cynicism in your heart. Always you 
seem now to go about impressed by the futility of effort 
but still impelled by a quenchless energy to carry on 
intrigue and imposture. Maybe that is the reason why 
your favorite device for compassing the downfall of 
mortals is to flatter and cajole them into cherishing vast 
plans and hopes only to bring them down from high 
pride to base humiliation. Thereafter they distrust life. 

THE SCROLL Page 103 

smile at boupant youth and protect themselves against 
the illusions of faith, 

I call you "Dear Devil" w^ith some misgiving. It is 
partly because there is a kind of strange fascination 
about you. At times you seem very attractive. When 
you appear without disguise, I have no trouble in hat- 
ing you vi'ith my whole soul. But when you come in 
gay attire, smiling and enchanting, I wonder if I have 
not often done you injustice. You know too well how 
to impersonate the bearing and the manner of a friendly 
spirit. Your soft speech and insinuating grace charm 
me, into confidence and disarm all my suspicions. If 
you always shovv^ed your hoofs and horns I could stead- 
ily oppose you, but you know too well the art of attir- 
ing in costume. I am compelled to acknowledge your 
cleverness and your adaptation to your task. You are 
too wise to appear any longer in our world as an old 
pirate with slouch hat and drooping mustache and a 
knife at your belt. You wear fine clothes, speak with 
refinement and use the lures of art. 

In my poverty you come to me with charming tales 
of magic stocks in oil companies or coke ovens or 
banana groves. Then you show endless ingenuity in 
thwarting the enterprises. You make the directors of 
the companies disagree. You promote stronger compet- 
ing companies and crowd the small investors to the wall. 
Often you elect an inefficient manager or you throttle 
the industry upon which the profits were to be made. 
Now I know how to withstand you in these things. I 
have only to tell you that I accept my poverty and 
have surrendered all the old desires to have treasures 
of gold and silver and lands. I can hear you laugh with 
incredulity and amazement but in spite of your effort 
at ridicule I know how completely I have defeated you 
in that one field. You can do nothing where desire is 

Page 104 THE SCROLL 

dead. Nothing weakens you and turns you away in 
such confusion as the absence of attention when you 
parade the old apples of temptation. 

Still we must give you credit for being resourceful 
and tireless in returning to your endless task. For 
when I dismiss your offer of gold you beset me in 
some other way. If I gird myself to go in quest of 
the truth, you weary my flesh with sitting all day at 
my desk. You show me the long shelves of the books 
I must read and you do not fail to make it clear that 
wisdom is written in many languages. And if I persist 
and force my way among the dusty tomes you find in 
them and lay upon my table a vast profusion of be- 
liefs and opinions. Seemingly great men have held op- 
posite views of the most vital things in life. You know 
how that insistent fact confounds the minds of mor- 
tals. Then in the moments of fatigue and perplexity 
you suggest that of making many books there is no 
end and that much wisdom is only weariness to the 

Many times I have seen you by sheer exhaustion flat- 
ten out a soul upon a noble but gigantic undertaking. 
I shall never forget the young woman whom you per- 
suaded to throw herself fanatically into conventional 
forms of religious work when she came to this city. 
That was several years ago. She was earnest and sacri- 
ficial. With a grand abandon she labored on commit- 
tees and in personal work. You let her think that tlie 
salvation of the city depended upon her. In a few 
months she broke down, moved to another part of 
town, burrowed into a quiet little flat and let herself 
believe that the distant roar of the great metropolis car- 
ried no longer any moral challenge for her. Neitlier 
do I forget the business man who devoted himself with 
such fury and financial sacrifice to his church tliat he 


could not support the strain and then became an easy 
victim to the idea that the effort was useless and the 
cause chimerical. I wonder whether your countenance 
lights up or darkens when I remind you that both of 
these overwrought, exhausted souls took refuge in 
Christian Science. 

But I think you like it better when you succeed in 
getting folks, by fatigue and revulsion, to renounce the 
good works of religion altogether. You have encour- 
aged zealous parents to urge religious services and dis- 
ciplines upon their children to such an extent that when 
they are grown they earnestly depart from religion alto- 
gether. "Too much of a good thing" is apparently one 
of your favorite mottoes, — too much learning, too much 
money, too much love, too much religion. And one of 
the texts of scripture which doubtless strikes terror to 
your mind is this : "Let your moderation be known unto 
all men." Sometimes I think the quiet, patient, persis- 
tent souls who know how to mix their work and tlieir 
play, who are earnest but do not take themselves too 
seriously, who are willing to work on the committees 
for which they are fitted but who do not try to manage 
the whole campaign, are the ones you would most like to 

I suppose you have some surprises now and then in 
your sport of trapping human souls. It is interesting 
to think of you, with all your arts and your long experi- 
ence, being baffled by some unpretending little person 
with a mind of his own. And it is disconcerting to see 
you carry off without a struggle some Benedict Arnold, 
or bank president, or United States Senator. But the 
greatest surprise you have, I imagine, is to find how lit- 
tle you gain for all your pains through the long years 
of your struggle. I once read that you sometimes tire 
of the endless competition with Deity for the souls of 

Page 106 THE SCROLL 

men and seek to end the contest, but without success. 
They say you are engaged upon a kind of cosmic game 
of chess with the Creator. He "creates the board, the 
pieces, and the rules ; he makes all the moves ; he may 
make as many moves as he likes whenever he likes; 
(and you are) permitted only to introduce a slight in- 
explicable inaccuracy into each move, which necessitates 
further moves for its correction." You cannot win the 
game but neither can you lose so long as you keep it 

You present a variable and shifty character. ]\Iilton 
gave you a certain grandeur after you were cast out of 
heaven dov/n to the lowest depths of hell. I cannot sup- 
press a certain admiration at the spirit and desperate 
determination wnth which, in his picture, you accepted 
your fate. "Farewell, happy fields, where joy forever 
dwells," you said, and "Hail, horrors, hail, infernal 
world." "Better to reign in hell, than serve in heaven." 

I have been reading your history and tracing your 
origin in the superstitious and fear-bound mind of early 
man and following you up to the more majestic and ter- 
rible Satan of Dante and Martin Luther. Your man- 
agement of the Spanish Inquisition and of the burning 
of witches seems now rather clumsy work. It should 
fill you with chagrin to think of the awkward instru- 
ments you allowed them to use when you might have 
invented modern dentists 'tools or chemists' slow poisons 
or the marvellous tortures of suppressed complexes and 
the delusions of hysteria. 

I think one of your cleverest arts is to keep people 
from too close and harmonious association. When they 
try to get together you know how to make them jealous 
and suspicious. Grand Opera stars become envious of 
one another. Great philosophers have confessed that 
a powerful motive in their search for truth was to ex- 

THE SCROLL Page 107 

cell the philosopher across the way. When the Pope 
dies, old partisan cliques within the college of cardinals 
array themselves in the struggle to elect their candidate. 
When the Christian Scientists begin to attract great 
numbers of people into their temples, the directors of 
the mother church and the trustees of the publishing 
company fall out and go into the secular courts to find 
out what is right and proper for mere men to do. When 
I asked one devoted to that way of religion how it hap- 
pened that these leaders went into the courts at all, she 
said it was to find out the truth. But they had all in- 
sistently professed to the world that they had more 
certain access to absolute truth through their own teach- 
ers than through any human agency. That was a fiend- 
ish thing to do to a nice, new, fresh religious movement 
which was going along with such smooth and cumulative 

You have so impressed many sensitive souls with the 
difficulties of working with their fellow men that they 
adopt the theory and the policy of independent, individ- 
ual living so far as it is possible. Your favorite method 
seems to be to take a capable person, train him in 
criticism and dissent, and then make him so conceited 
about himself that he does not believe it is good for 
him to associate with ordinary mortals. He becomes 
censorious and unhappy and unproductive. He does not 
believe in democracy nor in social programs. Marriage 
is a yoke and his profession an irritating necessity. 
Your tactics are employed upon the most favored of our 
kind. Young men and women in college are given ex- 
tensive sophistication in knowledge about life with rela- 
tively little cultivation in the habits of happy living or 
in the things that can most encourage and inspire them 
to useful and satisfying careers in cooperation with the 
masses of men. You have succeeded in tainting the 

Page 108 THE SCROLL 

fountains of intellectualism with too much cynicism and 

But no one knows this better than the educated man 
himself and he is rapidly realizing what a collossal im- 
position your devilish individualism is. You will have 
to devise some new corruptions to dissuade men from 
the growing conviction that the work of the world is a 
task for collective effort. We are beginning to know 
what the collective mind of a group or a community is 
and how it may be developed and expressed. What do 
you think of the people of the United States amending 
their constitution to abolish the saloon and to enfran- 
chise woman? Those two amazing accomplishments 
struck at two of your greatest strongholds. What can 
a poor Devil do with a world where there are no open 
saloons to entice the youth and plot against the order 
of the world? And no race of subject women to ex- 
ploit? To think of the world becoming sober and fem- 
inine in one mighty movement of intelligence and of 
idealism is to imagine your throne shaking under you. 
I have read that at your smile "the criminal statistics 
of a myriad planets displayed an upward wave." This 
leads me to conjecture that, with a single thrill of terlfor 
in your breast over the success of some popular re- 
form, the spirits of the saints on all the shining stars 
send forth a new and radiant effulgence. 

When with Faust you saw Margaret flee into the 
church to purge her soul, I remember how you turned 
away from tlie light which streamed from the Cross. 
You shaded your face and shuddered. What would you 
do if mankind should rise in a new fervor of aspira- 
tion and gather about that Cross, under the high altar, 
and in the presence of God? How do you regard the 
enterprises which mean greater intelligence, less disease, 
the elimination of poverty and the building of one broth- 

THE SCROLL Page 109 

€rhood out of all the peoples of the earth? Do you 
think you can invent sophistries and hatreds and preju- 
dices and ambitions rapidly enough to cope with the 
growing powers of light? 

It is doubtless whimsical and foolish for me to be 
writing to you in this way, but it helps me to clarify 
my estimates of you. I do not wish to underrate you. 
We mortals encourage each other to give even the 
Devil his dues. We honor you in certain ways for we 
often acknowledge your power and ingenuity. We com- 
pliment a man by saying he is as clever as the DeviL 
We express our amazement over some great achieve- 
ment or some quite surprising turn of fortune by ex- 
claiming that it beats the Devil. There are times when 
we magnify you too much. We make you an easy ex- 
cuse for all the things which do not turn out to our 
liking. It is a great temptation, which you no doubt 
fully appreciate, to blame some one else whenever things 
go wrong. We mortals dislike responsibility. We de- 
cline to take the risks if we can make any one else bear 
them. Children blame their parents for their faults, 
parents blame their own lack of training, or the pres- 
sure of the circumstances and we all blame every- 
thing on you. We are beginning to realize that this is 
a very bad habit. It prevents us from taking ourselves 
seriously enough. For when we do face the fact that 
we must take our affairs in hand more than we do and 
be responsible for the outcome, it makes us more 
thoughtful, more cautious, more resourceful and in the 
end more confident. 

It has been some gain over you to find that you were 
not so important a factor in our mistakes as ourselves. 
And now that we have begun to learn how to think 
of an individual in terms of his environment and asso- 
ciations we are becoming more hopeful of breaking your 

Page 110 THE SCROLL 

hold upon us. We have begun to translate you into 
human and social terms. So long as we continued to 
tliink of you as remote, dwelling in the far-off infernal 
regions we could not seem to avail much against you. 
But we are getting more assurance now by conceiving 
you in terms of our own inner struggles for happiness 
and success. Instead of a huge creature treading the 
marl of hell and commanding an army of imps, we 
regard you as the personification of the impulses which 
arise in us in conflict with the good. When we are be- 
set by a sense of duty and a craving for pleasure 
which v.^ould defeat that duty, we experience the very 
stuiT out of which your whole being is constituted. It 
is not abvvays a simple matter to determine how much 
recreation \yq need, hov\^ much rest and leisure and 
reverie. It is as if there were a point where these inno- 
cent and useful things begin to change their character, 
for a wholesome pleasure too long sustained is trans- 
formed into ennui and disgust. It is a fine point which 
llie wise men have not settled as to when play becomes 
work and joy changes into pain. Thus every quality of 
■our character may become a defect. It is necessary to 
have some initiative but too much of it makes one pre- 
sumptuous and inefficient. Courage and persistence are 
important to acliievement in this world but fear may 
make us wise to run away and live to fight another day. 
Generosity and charitableness smooth and heal the rough 
edges of our social life but the generous soul may un- 
wittingly encourage dependence and helplessness in oth- 
ers. Optimiism is wholesome if it is sufficiently alert 
and timid, but undue faith in the rosy promises of the 
future may lead to false security and failure. Every should bear his own burdens so far as he is able 
but if he attempts to bear them entirely by himself he 
will break under the load. We are told to bear one 

THE SCROLL Page 111 

another's burdens but if we go too far in that direction 
we become meddlers and busy-bodies. We are exhorted 
to cultivate meditation and the quiet life but if we 
withdraw too much from the world we wither and die. 
The life of action is alluring but it quickly engulfs us 
in a fierce struggle where it is difficult to cling to the 
things of the mind and the spirit. 

But you are ready, I know, Great Spirit of Evil, to 
encourage all such balanced reflections upon life for you 
well know how it paralyzes our wills and turns us aside 
into the nearest shelter from the heat and turmoil of 
our earthly existence. And therefore I do not take 
these difficulties too seriously. I know that life is an 
adventure. It can not be lived to the full by our fears 
and our counsels of prudence. I hearten myself by 
looking at the records which time has inscribed for our 
guidance. I see the lives of many men who were under 
your tutelage — Nero and Judas and Caesar Borgia and 
Pope John Twelfth and Ivan the Terrible. I look about 
me in my own time and see people drifting and wan- 
dering, selfish and unhappy. I see also the long line 
of the royal souls who have built themselves into the 
cumulative history of our race — Socrates and Buddha 
and Jesus and Saint Francis of Assisi and Martin Lu- 
ther. There is no confusion as to the broad outlines 
of the path they trod and the deeds they did. And you 
know full well that, for him who keeps his eyes upon the 
signs along the thoroughfare we travel, it is increasingly 
easy to discern the way that leads to fruitfulness and 

Therefore I seek no magic to overpov.-er you. I re- 
peat no formulae cf words to dispossess you. I deal 
with you quite directly, acknowledging that you have 
power but believing also that you cannot stand against 
the light of truth and the appeal of suffering love. 


Again and again you have been dispossessed of your 
seat in heaven and the warfare w^ill not cease while 
there is yet a mortal soul seeking the celestial light and 
the peace of God. 

Very sincerely, 

E. S. Ames. 


Now that evolution has suddenly become a burning 
issue in both theological and legislative circles, it may be 
well to recall the modesty of Mr. Darwin. In The De- 
scent of Man (p. 82), he says: 

"In what manner the mental powers were first de- 
veloped in the lowest organisms is as hopeless an in- 
quiry as how life itself first originated. These are 
problems for the distant future, if they are ever to be 
solved by man. . . . Such variations (of the simpler 
instinctive actions) appear to arise from the same un- 
known causes acting on the cerebral organlzr^tion wni:!! 
induce slight variations or individual differences in other 
parts of the body ; and these variations, owing to our 
ignorance, are often said to arise spontaneously." 


The following is an incomplete list of churches among 
the Disciples which practice "open-membership" in some 
form : 

New York, First ; Philadelphia, First ; Baltimore 
(some of the smaller and outlying churches) ; Pitts- 
burgh, East End ; Kenton, Ohio ; Evanston, 111. ; Gurnee^ 
111. (Community Church); Chicago, Memorial; Chicago, 
University; Chicago, Monroe Street (Federated with 
Congregational); Corydon, Ind. ; Kansas City, Linwood 




The crest and crowning of all good, 
Life's final star, is Brotherhood; 
For it will bring again to earth 
Her long-lost Poesy and Mirth ; 
Will send new light on every face, 
A kingly power ujjon the race. 
And till it conies, we men are slaves, 
And tra\'el downward to the dust of graves. 

Come, clear the wa}^ then, clear the v^-sly ; i 

Blind creeds and kings have had their day. ; 

Break the dead branches from the path. '; 

Our hope is in the aftermath ; 

Our hope is in heroic men, : 

Star-led to build the world again. 
To this event the ages ran ; 
Make wa}- for Brotherhood; make way for j\Ian. 

Edv>'ii\ Markiia:m. 

Page 114 THE SCROLL 


The normal man is the man-in-a-group, not the man- 
by-himself. The individuahstic presupposition of the so- 
cial contract theory is fallacious. It is equally wrong in 
rationalistic religion. 

Mob psychology— e.g. Le Bon, and A'incent — empha- 
sizes the pathological aspects of group consciousness; 
that man does in a group what he would not do as an 
individual. Certainly he does. He also does what he 
could not do as an individual. Social psychology' con- 
siders the normal and beneficent aspects of group con- 
sciousness as more important than the abnormal ones. 

It is reasonable and human to be a loyal member of a 
group, and to feel, think, and do some things which 
would not justify themselves to an isolated individual. 
For example, the "old grad" at a college class reunion 
would not care to have his conduct measured by purely 
individualistic standards. The back seat is not always 
the best point of observation for an enthusiastic assem- 
bly, religious or other. The detached individual critic 
does not get the whole experience and therefore vrorks 
with incomplete data. The critical attitude which would 
destroy loyalty without building a larger loyalty to a big- 
ger or better group, is not helpful. By the pragmatic test, 
the outcome of its reasoned processes is not truth. 

.Separation from the group is often used as a punish- 
ment, because membership in it is a real value. E.g., 
expulsion from a school or club; banishment from a 
country; excommunication from a church. These acts 
are intended not merely to free the group from a nuis- 
ance, but also to serve as a deterrent to others, and some- 
times to bring the excluded person to a more adequate 
sense of the value of his forfeited group-relationship; 

THE SCROLL Page 115 

fundamentally perhaps to maintain the necessary (or 
supposedly necessary) disciphne and homogeneity within 
the group. 

Transfer of loyalty from one group to another is often 
a painful process, often considered as culpable disloyalty 
from the standpoint of the group abandoned. E.g., run- 
ning away from home; changing one's political party 
("The Lost Leader") ; entering a new social "set" by 
reason of increasing prosperity; changing from one re- 
ligious denomination to another. The latter especially 
appears to the deserted group as a reprehensible act. 
Even those religious groups whose members consider 
tliemselves most independent and individualistic, have a 
strong feeling for disloyalty to the group. 

Devices for stimulating group loyalty may easily be 
criticized from the standpoint of individual reason, but 
some such devices are necessary. They find their justi- 
fication from the standpoint of their effect upon the 
morale of the group as a whole, and therefore upon its 
efficiency, and the reaction of this upon the individual 
by way of some sort of enlargement or enrichment. Such 
devices are found in connection with political rallies ; col- 
lege football rallies; efforts to recruit for the army; 
drives for money, such as Liberty Loan and Red Cross 
drives, and money-raising at church dedications ; and in 
evangelistic methods. 

But if such devices cannot be sweepingly condemned 
because they lift the individual temporarily out of his 
individual self, neither can they be indiscriminately ap- 
proved because they relate him to a larger social group. 
They can be justified only if they do not break down or 
demoralize the individual's power to choose his group 
for the highest ends; and if they do not misrepresent 
The spirit and tendency of the grotip ; and if they do not 


ultimately weaken the group itself by lowering the in- 
tellectual and moral value of its members. Political and 
religious groups often fail here. A patriotic impulse is 
stirred and turned to the account of purely partisan 
loyalty; or advantage is taken of the unifying influence 
of rollicking rli^'thm, the physical propinc[uity of large 
numbers, and bad ventilation, to produce a group-emo- 
tion which is misnamed religion. 

But abuses do not alter the fact, that there are legiti- 
mate and helpful forms of group-activity and group- 
consciousness in religion. These should be carefully and 
patiently sought. This is what the church is for. It 
is the reason for public worship. This and other re- 
ligious activities in groups are valuable only if they 
enlarge, enrich, and energize the individual; not if they 
adm.inister to him an anaesthetic or an intoxicating, and 
therefore debilitating stimulant. 


At a recent congress of engineers and teachers of en- 
gineering, we are told, it was emphasized that success 
in the engineering profession depends only one-quar- 
ter upon those traits M'hich are capable of being edu- 
cated in the class-room, and three-quarters upon those 
qualities whose development is more a matter of home 
'training and of discipline received by social friction,-^ 
a process more commonly designated as "getting the 
corners rubbed off." 

If this is true of engineering, how mncli more is it 
true of i)reaching. Xo engineer could be imbecile 
enough to suppose that this means that professional 
training should be abandoned and all enerev devoted 

THE SCROLL Page llf 

to rubbing off the corners. Unless the man has had 
sound training, when the corners are gone there is 
nothing left. And the preacher needs his definite pro- 
fessional training. We all know that. But, he also 
needs above all other men to get the corners rubbed 
off by a variety of social contacts and experiences. 
There are worse crimes than being provincial, of course, 
but a provincial ministry would have a hard time lead- 
ing the way to the salvation of an urban civilization. 
It would be harder still, but for the fact that throngs 
of the urban population are also provincial. 


■'Oh, where is the sea?" the fishes cried, 

As they swam die crystal clearness through ; 

"We've heard from old of the ocean's tide 
And we long to look on the waters blue. 

The wise ones speak of an infinite sea. 

Oh, who can tell us if such there be?" 

The lark flew up in the morning bright, 
And sang and balanced on sunny wings; 

And this was its song: "I see the light, 
I look on a world of beautiful things, 

But flying and singing everywhere. 

In vain have I searched to find the air." 

Page 118 THE SCROLL 


The Congress of the Disciples of Christ, April 17-20, 
brought together about one hundred men. Doubtless 
a much larger attendance could^ have been secured if 
some benevolent person had volunteered to pay travel- 
ing expenses. . But this inducement is more likely to be 
used to promote a gathering in the interest of definitely 
pre-determined policies and conclusions, than one which 
is an open forum for men of open mind. 
c The program of the Congress was printed in a re- 
cent issue of The Scroll. Certainly no one could 
assert that this program had been prepared in the in- 
terest of any particular group or point of view. There 
were five topics which could be depended upon to de- 
velop radical dift'erences of opinion, and on each of 
these there were two speakers who were chosen to rep- 
resent the two sides. The, Congress was, in fact, a 
series of debates on the following topics : the emphasis 
to be given to our distinctive teachings on the mission 
field ; evolution ; open membership ; the abandonment of 
the International Convention ; and whether the Sweeney 
Resolution and the doctrinal statements which certain 
schools require their instructors to sign are incipient 
creeds. The conservative champions in these debates — ■ 
and they were also almost the only spokesmen for that 
point of view in the general discussions — were Cal- 
houn, W. N. Briney, Lutz, Lappin, and Welsheimer. 
No one could claim that these men are not typical and 
able representatives of that side of the questions. Their 
opponents were Archer, Maclachlan, Ewers, Pritchard, 
and Lhamon. (Pritchard took the place of Milo Smith.) 

It is widi reluctance that we speak of two "sides" or 
"parties," or of "progressives" and "conservatives," for 

THE SCROLL Page 119 

the use of such terms seems to promote division. But 
after all, these terms do represent a perfectly definite 
state of facts, and a fact cannot be annihilated by re- 
fusing to give it a name. There are among the Dis- 
ciples of Christ a large number of persons who not 
only conceive of the Bible as a perfectly adequate reve- 
lation of the v/ill of God and the means of salvation, 
but as an inerrant book of information upon a great 
many other topics besides ; who think of it as a ve- 
hicle by which there are conveyed to us certain divine 
commands which it is impious to either criticize or in- 
terpret because "revelation does not need to be inter- 
preted"; and who consider that the aocceptance of this 
authoritarian vievv' of the Bible and of a certain set of 
doctrines as the teaching of the New Testament is an 
essential and indispensable part of Christian faith, so 
that they will not, if they can help it, countenance or 
fellowship an3-one who does not agree with them upon 
these matters. And there are a large number who be- 
lieve that essential Christian faith consists in the ac- 
ceptance of the program of Jesus, an enthusiasm for 
his ideals, and a loyal purpose to walk in his way, — 
all of which is consistent with any view whatever about 
the Bible and in general makes very little use of the 
concepts of authority, inerrancy and finality. 

These are deep differences. Conservatives and pro- 
gressives are perliaps as good names as any for the two 
types of mind. The Middle-of-the-Road group seems 
to be composed of those who either have not thought 
about the matter, or think that luiity can best be pre- 
served by avoiding all reference to differences of opin- 
ion and by using ambiguous words which will mean one 
thing to one group and another thing to the other and 
so will satisfy both. 

Page 120 THE SCROLL 

The executive committee of the Congress did its duty 
in making it an open forum and providing for repre- 
sentation of both sides of disputed questions. But now 
that that is over, there is need of a gathering in which 
certain vital topics can be discussed without the neces- 
sity of going back to debate the multiphcation table, 
the law of gravitation, and other principles which seem 
to be equally well established. An astronomical con- 
gress would not get on very far if it had always to 
spend its time in hearing and answering the defenders 
of the Ptolemaic system. 

The summer meeting of the Campbell Institute in 
Chicago affords an opportunity for just such a meeting. 
Why not construct a live program and announce it as 
an open meeting of the open-minded? 

Recognition should be made of the excellent addresses 
at the Congress by Jensen, Ames, Hieronymous, Tay- 
lor, Wilfley, and Atkins. These were outside of the 
fields of the debates mentioned above, and proved that 
a discussion can be interesting without a clash of oppo- 
site opinions. 

The dinner of the Chicago group held April 7 at the 
Mandarin Inn was a successful event. Those present 
ViCre Fellows Ames, Bean, Borders, Flickinger. Gar- 
rison, Hirschler, Jordan, W. B. Matthews, Morgan, 
Nichols, Parr, Rice, B. H. Smith, T. A'. Smith, Trimble, 
Willett, and Wise. Everybody made a brief speech, so 
everyone had a good time. Willett (by request) made 
a longer talk on his recent experiences on his Avestem 
trip, so everyone really learned something. A\'ise sang, 
— which guarantees that the music was right. 


THE SCROLL Page 121 


Alva W. Taylor 

The social note has become quite characteristic of 
rehgious Hterature since the epoch-making work of 
Rauschenbusch on "Christianity and the Social Crisis." 
There is therefore less need for specific works. The 
greatest need just now is a new treatise on the social 
teachings of Jesus. The older work of such men as 
Peabody and Mathews pioneered the field and are still 
valuable but there is a clearness of vision regarding the 
social principles taught in the Gospel that has come w^ith 
the enlarging social consciousness and it needs reinter- 
preting. There has also come a knowledge regarding 
the social nature of man that needs articulating into the 
sayings of the Master. 

Our later literature on the social Gospel is acquiring 
a constructive note that is a sign of a turn in the road 
toward confidence. What we next want is a clear put- 
ting down in good, concrete manner of certain out- 
standing social shortcomings. There are simple fun- 
damental facts regarding the wages of the lower two- 
thirds of the wage earners and the wealth of the upper- 
two or tvrenty per cent, the ominous prevalence of pov- 
erty in this rich land, together with the great masses 
that live on the edge of want, and regarding commer- 
cial ethics that need to be thrummed and drummed un- 
til the last child in the nation can repeat them. Hitherto 
we have confined our interpretations of the social Gos- 
pel to the academic preachment of its Scriptural princi- 
ples and a general application. All men may say "good" 
until someone says "thou art the man." There is much 
literature on the facts of social pathology but it is usu- 
allv written wdthout direct reference to the Christian 

Page 122 THE SCROLL 

teaching. This gulf needs bridging with more dian the 
footpaths of a few pioneers. 

Perhaps the most striking books of recent issue r;n 
the side of interpretative material are Bishop William's 
"Prophetic Ministry for Today," Dean Brown's "Social 
Rebuilders" and Dr. Tittle's "What Llust the Ch.urch 
Do to Be Saved?" 

Bishop Williams, like Bishop McConnel], is a bishop 
who is also a prophet. In diat he is a striking contrast 
to the genus. His book is a printing of a series of lec- 
tures recently given at Harvard. The first pages may 
be found a little dry and seem to the readier to plow 
well turned ground, but in the heart and close of the 
volume the prophetic fire strikes. There are many bril- 
liant passages and flashes of insight that stir the reader 
like adventure. Bishop Williams is rhetoricall)' bril- 
liant, incisive in insight and unafraid, — and the greatest 
even of these is the last. 

Dean Brown made one of the most unique contribu- 
tions to expository preaching a number of years ago in 
his original and daring exposition of the exodus as a 
labor movement. His chapters have been preached 
throughout the length and breadth of the land and drew 
an unerasable line for the feet of expository preachers. 
Now he comes with a series of preachments on the Old 
Testament characters in the same vein of social appre- 
ciation. They furnish the best of homiletic material and 
this little volume should grace the shelves of every 
preacher in the land. 

Dr. Ernest F. Tittle is one of the newer lights a5ove 
the horizon. He is an active pastor who dips his Book 
in social events and endues his message with an aware- 
ness of human relationships. He is not an alarmist as 

THE SCROLL Page 123 

the title might imply. He does not think the church is 
lost or in any grave danger of being lost so far as 
numbers and power is concerned, but he knows that 
there are great and powerful ecclesiastical organizations 
that are as hopeless as Pharisees. So he seeks to save 
the soul of the ever more powerful church. His treat- 
ment is such as would be expected by one who faces an 
audience of church folk every Sunday morning and 
seeks skillfully to pilot them out into the open sea of 
larger idealism and social vision. 

The last of these four books is more purely sociolog- 
ical. .It comes more under the classification, noted 
above, of gearing the social principles of the Gospel into 
the concrete social facts of maladjustment. Such top- 
ics as poverty, prohibition, divorce, criminology and in- 
dustrial relations are treated in the light of the teachings 
of Christ. The applications made are not so strikingly 
new but the facts are brought up to date and the treat- 
ment is fresh and readable. It is a good book for the 
preacher who is asking "What shall I say?" 


At a railway station recently I saw a group of eiglit 
persons, apparently a family, weeping and making their 
mutual good-byes with tears and much lamentation. Three 
were going and five were staying. It occurred to me 
that such scenes are less frequent than they used to be. 
Travel has become more of a common-place. There is 
seldom any sense of finality in parting. Those who go 
expect to come back some time. Those who stay be- 
hind expect to come on later. They will visit back and 
forth again, though a continent or an ocean inter- 
venes. . How is it with the partings caused by death ? 

le 124 THE SCROLL 

e we not learning to view them, too, with less of the 
ise of finality? Thinking men are but little inclined 
dogmatize about the great Beyond; and most of us 
1 that we should derive but little consolation from the 
leeky ministries of spiritism even if we could be con- 
ced that they are genuine; but the assurance of the 
manence of the highest values, including the supreme 
ue, personality, grows stronger. The things that are 
: seen are the eternal things. Partings at the death- 
l and the grave will grow less bitter in their sadness, 
we grow more confident that the things which are 
st wMDrthy to endure will endure. 

rhere sat opposite me in the waiting-room of the sta-- 
n tliat morning a young fellow in the early twenties, 
1-eyed, low-browed, sullen, "hard-boiled." His ideas 
re evidently few, vague, and crude ; intelligence, 
;ht ; appetites, strong ; inhibitions, weak ; little capac- 
for thinking in abstract or general terms. He would 
/e little or no vocabulary for what we call spiritual 
ngs and little need for one. And by him was a 
nk- faced youngish woman, nursing her baby with an 
ire absence of those modest concealments for which 
thing is at least party designed. 

rhey were not our "best people." But they were peo- 
. JDo they need religion? What kind? And how 
: they going to get it? A religion for them must evi- 
itly be very simple. Must it also be crudely material- 
c and legalistic? The Catholic church has known 
V to reach such people on the lowest cultural levels, 
1 leave them there. But what is the way to reach 
m and not leave them there? 

Due Protestant method has been to put religion in 
ms of emotional excitement. Another has been to 
ke it a new legalism, with a simple formula for sal- 

THE SCROLL Page 125 

vation, a materialistic and entirely selfish Heaven for a 
reward of obedience, and a very hot Hell as the punish- 
ment for disobedience. Another has been to set religion 
to jazz music, whoop it up, make it snappy, catch the 
attention of the crowd by appealing to the love of nov- 
elty, action, speed. 

These have all been the result of the efforts of men. 
generally very earnest and sincere men, to find a method 
of approach to such people as have been described. And 
sometimes the criticisms of them have been made by 
those who were indifferent to tlie whole question of 
•reaching these people. Those who try to do it in stupid 
and unfruitful ways have a better defense than those 
who do not try to do it at all. 

Jesus would have found a way. Of that we may be 
sure. And it would not have been by appeals to passion 
or prejudice; nor by a cramping legalism; nor by the 
fictitious simplicity of a formula; nor by slang and jazz. 
Whatever he did, he would have done with reverence 
and dignity. Yet he vcould have found a way to those 
people. And so must v,e. 


The evangelical churches of Chicago and its suburbs, 
including 980 congregations with about 300,000 members, 
set for their goal 30,000 new members for the period 
from October to Easter. Reports were given at the 
union ministers' meeting April 24. If all reports had 
been in, probably the figures would have been up to the 
mark set. But the Disciples are not the only people who 
■have trouble in collecting statistics. The Baptists got 

Pag» 126 THE SCROLL 

replies from only half of their churches witliin the area; 
the Methodists, for all their effective machinery, from 
less than half, and these only for the period immediately 
])receding Easter; the Congregationalists about half; the 
Lutherans less than a fourth ; and so on. The Disciples, 
Mith 24 churches and a report 75 per cent complete, 
showed 781 additions. The Baptists, 53 churches report- 
ing out of 108, had 1,996; 55 of the 107 Congregational 
churches showed 1,905 additions. The Methodists, with 
definite figures from only 92 of their 231 churches, re- 
jvorted 2,745 and "estimated" that the true number would 
be about three times that. The Episcopalians gained 
1.615, and the Lutherans (30 churches out of 175), mi. 
The I'resbyterians, whose report was quite complete, 
with III churches and 40,000 members, had 5,990 addi- 
tions, or about fifteen per cent. 

Five hundred iifty-five churches reported 19,774 addi- 
tions. These figures do not represent net gain, but total 
additions. No effort was made to count the subtractions. 
Neither do they take account of the fact that some of the 
additions \vere by transfer from one church to another 
within the area, and so represent no increase for tlie 
i;Toup as a whole. But with all these deductions, it is a 
good showing. "The vitality of Protestant Christianity" 
is a phrase which still has real meaning. 

Useful as these statistics are, they leave a great part of 
the story untold. Naturally. The statistics of marriage 
and divorce leave untold (though the new^spapers some- 
times do not) the story of the joys and sorrows of these 
human experiences. But even if the papers do give too 
vnuch space to the Stillman case and others of like un- 
sa\ory odor, doubtless we know our world better for hav- 
ing these stories than if we depended wholly upon blood- 
I-ess statistics. 

THE SCROLL Page 12? 

It would be a noble piece of research if some pastor 
V'/ould write the spiritual biography, the religious life- 
story, of every person who unites with his church within 
a year, — or so much of the story as pertains to each indi- 
Ciiivual's relation to this congregation. Then one could 
estimate the real evangelistic work of this church, and its 
C'untribution to the solution of people's problems. Per- 
haps it would appear that during this year the normal 
age at which the Sunday school children were urged to 
join the church has been depressed from twelve to nine, 
v;ith a consequent great in-gathering. Perhaps it would 
be disclosed that certain business men have found in the 
C;Ospel a higher ideal of commercial ethics. Perhaps some 
r.:i\e joined the church to stand in with customers or 
c'ients. Perhaps some sophisticated person who thought 
he was all through v.'ith religion has discovered that there 
i? really something in it after all for a modern man. 

The social survey and the educational survey have be- 
come standard and indispensable methods of getting a 
basis of fact as a prerecjuisite to the improvement of pol- 
icies. Perhaps we shall learn how to make a spiritual sur- 
vey which will be more informing than the usual bare 
siatistics of additions. 

Fellow Karl Borders, ^\'ho has been in charge of the 
Russian settlement house in Chicago, is leaxing on April 
2Q to s;pend a year in Russia, assisting in the relief work 
vvhich is being carried on in the Volga valley by the 

Page 128 THE SCROLL 


In his interesting volume entitled "Old- World Traits 
Transplanted," recently published by Harpers, our Fel- 
low, Robert E. Park, describes a type of immigrant of 
the second generation to which is applied the picturesque 
designation "Allrightnich." This term is used among the 
immigrant Jews on the East Side in New York to de- 
scribe those of their co-religionists vvho have adopted 
American ways, have gained a considerable measure of 
prosperity, and have abandoned their ideals and their al- 
truistic interests in favor of a life of pleasure and amuse- 
ment. The Allrightnich do not care for the old standards. 
the old simplicity of life, the old neighborliness and 
friendliness. They are not interested in the problems of 
their suffering brethren. They do not want to think about 
any problem outside of their own personal interests. They 
are all for the movies, the roof -garden, the cabaret. If the 
older generation protests,-^" Aw, this isn't Russia. In this 
country everybody does what he pleases." 

There is good sermon-stufi' here, if it is not spoiled by 
crude handling and by the over-elaboration of the obvi- 
ous. Better fiction-stuff perhaps. (Respectfully referred 
to Jenkins.) At any rate, even if Esau was the original 
Allrightnich, the Gentile world has contributed its full 
quota to the ignominious army of those who would 
rather be comfortable than courageous, who put pleas- 
ure above principle, who will neither stand by the old 
standards nor de\'elop higb'?.r ones. 

Fellow H. B. Bruner is co-author (with W. G. Jol-.::- 
ston.) of a recently published book entitled "The Eva:i- 
gelistic Message." 



Far from the dry and dusty way, 

The beaten track, the noisy street. 
The towering walls, I stroll today 

To where life's ocean currents sweep 
And ebb and flow in tireless play. 

I gaze as far as eye can see, 

I hail the freedom, greet the wild. 

Impassioned voices borne to me ; 
I find that I am nature's child 

And have her spirit, wild and free. 
1 _ j 

Forgotten is the narrow street, 
The beaten path, the dusty way, 

Tired faces I was wont to meet; •, 

Behold ! It is life's holiday, i 

Great v/aves are dashing at my feet. ' i 

. - ) 

Forgotten? Nay, beheld more true i 

By means of each perspective vast, i 

The lens my vision peereth through. 
New light upon life's ways hath cast 

Revealing glories fresh and new. 

Gone are the cares which fret the mind, 
The griefs which prey upon the heart, 

Life's burdens, lo ! today I find 
The joys which freely life imparts 

To those vv^ith simple faith resigned. 

Page 130 THE SCROLL 

Back move I to the world of men 
With braver step and firmer tread; 

The soul hath found its own again, 

The sordid, selfish life is dead. I 

A breeze seems wafting from God's glen. 
C. R. Wakeley. 


The world has urgent need for two different kinds of 
people. More than that, of course, but I am thinking 
of two contrasted types, one of which is much in evidence 
while the other is equally needed. 

What an amazing number of people there are who are 
devoted to the promotion of highly specialized "causes," 
—societies, associations, commissions, and committees, 
not to mention boards, foundations, corporations not for 
pecuniary profit, and other altruistic organizations of a 
civic, educational, religious, or eleemosynary nature. The 
range of interests represented by these admirable enter- 
prises is vast — from disarmament to birth-control, and 
from the advocacy of uncooked food to the adoption of 
the metric system of weights and measures. 

Every person, I suppose, in running over a list of 
these corporate enthusiasms, would find that some of 
their objectives left him wholly unmoved, that others ap- 
pealed to him as being of some or much or vast impor- 
tance, and that still others seemed unworthy or objec- 
tionable. But all of these causes — I am thinking of the 
unselfish enterprises — evoke from their advocates and 
promoters a fine glow of enthusiasm, an emotional thrill, 
an evangelistic fervor. 

It is well that it is so ; for in a world where our private 
problems are so insistent — the rent, the note due at bank 

THE SCROLL Page 131 

tomorrow, the puzzles presented by the educational and 
social life of our children, tlie wretched habit of slicing 
our drive, the whole range and infinite variety of per- 
sonal, domestic and economic problems — life needs the 
illumination and the ennoblement that come only with 
the pursuit of ideal interests. That some of these enter- 
prises do not commend themselves to most intelligent 
people as having the world-saving power that their ar- 
dent advocates ascribe to them, is only a partly pertinent 
criticism. The cause may save the advocate, even if 
the advocate does not through the cause save the world. 
And the world needs ardent advocates of great causes. 

And yet one could wish that the devotee of a cause 
might combine sanity with his earnestness ; that with his 
high enthusiasm he might unite sobriety of judgment, 
breadth of sympathy with the advocates of other causes 
and of no cause, and that quietness of spirit v.'hich is es- 
sential to the reception of more truth. But usually he 
does not. 

We are more interested in the advocacy of the religion 
of Jesus than any other cause in the world. It seems 
to us to have genuine saving power for disordered lives 
and for a troubled world. But we are wondering wheth- 
er, in this generation at least, any adequate test has been 
made of the convincing and converting power of quiet, 
gentle, friendly lives, of modest and unassuming words 
which go no farther than the known truth and do not 
claim the authority of the Almighty for the utterances 
of blatant ignorance. That sort of propaganda of the 
faith does not organize itself very readily into "cam- 
paigns." It has little in common with a "drive." But 
if given a fair trial through a period long enough for the 
church to live down the reputation which has been given 

Ih^e 132 THESCB.OLL 

to it by much raucous and arrogant advocacy, it might 
be reasonably effective. 

In that calm and classic book, Religio Medici, Sir 
Thomas Browne says: "I have no genius for disputes in 
religion, and have often thought it wisdom to decline 
them, especially upon a disadvantage, or when the cause 
of Truth might suffer in the weakness of my patronage." 

The cause of Truth often suffers from the inadequacy 
of its advocates; still more often from their arrogance, 
their flappancy, their egotism, their bad manners. But 
the cause of Truth never suffered from the advocacy of 
a man who, like Sir Thomas Browne, was gentle, earnest, 
courteous, unselfish, modest, and sweetly and sanely hu- 

Be noble ! And the nobleness that lies 
^ In other men, sleeping, but never dead. 
Will rise in majesty to meet thine own. 


The Journal of Religion for May contains an inform- 
ing article by Dr. Alonzo W. Fortune, on the Kentucky 
Campaign against Teaching Evolution. The article is 
historically important as summarizing the facts of this 
amazing episode. It concludes with the following esti- 
mate of the results: 

In the first place, the controversy greatly stimulated 
investigation, thought, and discussion of all subjects 
which have any bearing on evolution. There has been 
so much demand for the works of Darwin, works on 
biology, and on geology, that it has been almost impos- 
sible to secure any of these in the public libraries. In 
the second place, the term evolution has lost much of its 
objectionable connotation as the public has become bet- 
ter informed. It is not os much of a scare- term 

THE SCROLL Page 133 

as it was a few months ago. 

In the third place, the evohitionists and the anti-evolu- 
tionists are much closer together than they were three 
months ago. Many who were opposed to all evolution 
at the beginning of the controversy now grant it for all- 
forms of life except man. Others who at first opposed 
any theory of evolution as it applies to the origin of man 
are now careful to state that they are only opposed to 
Darwinian evolution. On the other hand, the evolution- 
ists have been careful to state that they do not hold or 
teach the Darwinian theory, that is, the theory of natural 

In the fourth place, the teaching of evolution is quite 
probably removed from the realm of civil legislation. It 
does not seem probable that the question will ever come 
before the General Assembly again. 

In the fifth place, this controversy has helped to remove 
the teaching of evolution from the realm of ecclesiatical 
legislation. It will not be as difficult for a preacher or a 
teacher in a theological seminary to express himself 
sympathetically on the subject of evolution as it was be- 
fore. The controversy has helped to turn on the light 
and good has come out of it. 


A pamphlet just received gives in full the proceedings 
at the dedication of the Drake University Municipal Ob- 
servatory, November 5, 1921. They were good speeches, 
and showed a fine spirit of co-operation between the 
university and the city. The principal address was by 
Prof. Forest Ray Moulton, of the University of Chi- 
cago, who was introduced as "the author of the modern 
theory of e\olution" and "the greatest living theoretical 

P age 184 THE SCROLL 

astronomer in the world." There is no evidence that any- 
one took alarm at the numerous references to evolution 
as a fundamental concept of modern thought. Another 
speaker quoted the poem by Bert Leston Taylor on 4:he 
great star Canopus. Perhaps it suggests a way to find 
peace in our troubled Israel. Let us insist on having 
a good observatory at each of our colleges, and at least 
a four-inch telescope in the editorial window of each of 
our journals. These are the words of B. L. T. : 

When quacks with pills political would dope us » 

And politics absorbs the livelong day, 

I like to think about the star Canopus, 
So far, so far away. 

Greatest of visioned suns, say those who list 'em; 

To weigh it science always must despair; 
Its shell would hold our whole dinged Solar System, 

Nor know 'twas there. 

When temporary chairmen utter speeches 

And frenzied henchmen howl their battle hymns. 

My thoughts reach out across the cosmic reaches 
To where Canopus swims. 

When men are calling names and making faces 
And all the world's a-j angle and a-jar, 

I meditate on interstellar spaces — 
And smoke a mild seegar. 

For after one has had about a week of 

The arguments of friends as well as foes, 
A star that has no parallax to speak of 
; Conduces to repose. 

THE SCROLL Page 135 


The Editor of The Scroll acknowledges with deep 
contrition his faikire to get the magazine to its readers, 
with the promptness which is ahvays desirable if a pub- 
lication is to be called a periodical. The periodicity of 
The Scroll has fluctuated considerably this year, it must 
be admitted, but the interval between issues has averaged 
about a month. This is the ninth number, beginning with 
September. It was hoped that the May issue would be 
mailed in May, but that now seems scarcely probable. 

This confession and apology having been duly spread 
upon the record, the Editor would hke again to say that 
it is his desire only to edit The Scroll and not to write, 
it. The Scroll is intended to be a medium of intercom- 
munication for the members of the Institute. If they wilt_ 
make it that, and will freely communicate to their fel- 
lows their thoughts, experiences, emotions and discover- - 
ies in effort to understand, practice and propagate re- 
ligion, they can make The Scroll the most interesting 
little religious magazine in the country. 

On March 29, the Editor wrote to ten highly compe- 
tent members asking from each a brief and specific con- 
tribution wathin the field of his own specialty. All the- 
returns that have been received up to this date (May- 
21) in response to this request are printed in full orii tjhe; 
remainder of this page. To-wit: 


Page 136 THE SCROLL 


A brother who is widely known for his soundness in 
the faith and for his unswerving allegiance to "our plea," 
recently made a statement substantially as follows in a 
public assembly, referring to certain among the Disciples 
who do not in all respects walk in the ways of the 
fathers: "There are plenty of churches. If a man is 
not in harmony with tlie views of his brethren, common 
honesty requires that he should leave them and join a 
group with whose views he is in harmony." 

There we have it, clearly stated. The basis of unity is 
to be the identity of our "views" ; not loyalty to Christ, 
but harmony with the views of the brethren. This is 
most dangerous and insidious heresy. Since when have 
the Disciples of Christ undertaken to make their views 
the foundation either of their own unity or of the unity 
of all Christendom? It seems that this agreement upon 
views is not expected to be a basis for Christian union — ■ 
since those who disagree are invited to step outside — ■ 
but only a bond between members of a particular group. 
And does this not come dangerously near to "recogniz- 
ing the denominations." Time was when those who prid- 
ed themselves upon their soundness were very careful ~ 
not to "recognize the denominations." But now, — "There 
are plenty of churches." 

This is very dangerous and destructive. It is equiva- 
lent to an acquiescence in the divided state of Christen- .. 
dom. It makes human opinions the test of fellowship. 
It robs Christ of his Lordship, removes him from his cen- 
tral position, and makes loyalty to him less important 
than the "views of the brethren." Men who believe in 
the plea of the Disciples of Christ for loyalty and lib- 
erty, for union in Christ rather than the opinions of men, - 

THE SCROLL Page 137 

ought to protest against such a position with no weak 
and timid voice. Let them cry out against it with the 
fervor and indignation of truly loyal spirits. 


The editor was told, not long ago, by an intelligent and 
well informed minister, that in his judgment the general 
public looks upon the Campbell Institute as an organ- 
ization devoted to the promotion of open membership. 
If he is correct, it is a sad commentary on the intelli- 
gence of the general public. The Campbell Institute 
stands not for open membership but for the open mind. 
The Institute has about 250 members. A majority of 
them are pastors of churches. Only about ten of these 
are open-membership churches. 

The Campbell Institute does not stand sponsor for any 
propaganda for open membership or for any other spe- 
cific doctrine, method or device. It does encourage an 
attitude of open-minded inquiry into the facts of the 
Christian religion and of modern society. The men who, 
in the pursuance of such inquiry, have reached the con- 
clusion that a church may best serve its Master and its 
constituency by leaving the question of baptism to the 
judgment of the individual, naturally feel at home in the 
free and truth-seeking atmosphere of the Institute ; and 
those who, in the same spirit, believe that the will of 
God, the prosperity of the church and the welfare of men 
are best served by continuing to make immersion a con- 
dition of membership, are equally at home in this asso- 
ciation. Is not such a fellowship conducive to the culti- 
vation of the Christian spirit and to a growing knowledge 
of the truth ? 

While we are speaking of baptism, let this be borne in 
mind: The advocates of open membership are not op- 

:e 138 THE SCROLL 

;ed to immersion. Tiiey are only opposed to making 
istence upon it an obstacle to the union of Christians 
a. local congregation. Must a symbol be used by every- 
iy in a church — they ask — if it is to be used by any- 
ly? And is a good symbol in danger of being lost if 
use is notrnade compulsory? Does not the value of 
;ood symbol lie in the very fact that it appeals to peo- 
and carries its message to them better than v/ords 
1? If that is the case, the danger that any of the 
nbols of the great facts of religion will be abandoned 
ile they are still serviceable is less than the danger 
t their significance will be obscured and their spirit 
t and perhaps the whole meaning of religion confused 
considering them as arbitrary and mechanical means 


4 Student's Philosophy of Religion, recently published 
Macmillans' was written by Professor W. K. Wright,. 
)fessor of philosophy in Dartmouth College. Profes- 
■ Wright is not a theologian. He has come to his 
)ject through philosophy and psychology and through 
experience in teaching undergraduate college men. 
e book is substantially the reproduction of his class 
)m lectures. It has the quality of answers to real ques- 
ns of live, energetic youth who want clear, straight- 
"ward discussions. Such youth will not listen long to 
rely piOus talk nor to over-elaborate speculations. But 
:y will attend with genuine interest when given vital 
ormation in a presentation alive with facts, which 
ives freely and without prejudice in a wealth of ma- 
ial and which seeks some articulate, if tentative, con- 
sions. One can imagine Professor Wright's classes 
the Philosophy of Religion possessing a reputation for 

THBSCROU ]>^el39 

A— ^— i^— — — — — — — 

their candor, their sweep of interesting human experi- 
ence, and their method of reaching at least a working 
system of thought about matters of rehgion. 

Extensive notes and bibHographical references accom- 
pany the text and deepen the impression that the book, 
although presenting views and interpretations which de- 
part far from traditional doctrines, is fortified by an 
abundant literature and a rather surprising array of 
scholarship. The reader is not likely to escape the im- 
pression that the author feels the strength of many sup- 
porting minds and of a rapidly developing consensus of 
very respectable opinion. 

One of the first things to catch the attention is the 
definition of religion and another thing is the agreement 
among modern students in the acceptance of this defini- 
tion. It is this: "Religion is the endeavor to secure the 
conservation of socially recognized values through spe- 
cific actions that are believed to evoke some agency differ- 
ent from the ordinary ego of the individual, or from other 
merely human beings, and that imply a feeling of depend- 
ence upon this agency." The agreement is particularly 
with reference to the idea of religion as the endeavor to 
secure the conservation of socially recognized values. 
This emphasis upon endeavor, upon active effort, makes 
religion primarily a matter of the will rather than of the 
intellect or of emotion. Correct doctrine and emotional 
excitement are subordinated to the active practical effort 
to support and realize the social ideals and moral values 
of society. It is recognized, of course, that these ideals 
and values develop and appear in different form in differ- 
ent societies and in successive historical periods, but tlie 
interest of religion in its most vital expression is in the 
v'disGoyery, clarification, and promotion of just these su- 
preme social values in any age or land. 

E. S. A. 

Page 140 THE SCROLL 

Twenty-five years ago the Institute held its first annual 
meeting, July 22-24, 1897. The program was as follows: 
The New Testament Idea of Prophecy, by Clinton 
Lockhart. Discussion, led by Errett Gates. A Liturgy 
for our Churches, by Burris A. Jenkins. Discussion led 
by Levi Marshall. President's Address, A New Epoch 
in the History of the Disciples, by Edward S. Ames. A 
Consideration of Alexander Campbell's Position on Bap- 
tism, by Hiram Van Kirk. Discussion led by C. A. 
Young. Banquet at the Auditorium Hotel. The Old 
Testament Idea of God, by Oscar T. Morgan. Discus- 
sion led by Frank L. Moffett. Present Aspect of the 
Disciples' Plea for Union, by Herbert L. Willett. 

The Institute had at that time a total membership of 
twenty. The printed program bears the bold heading, 
"First Annual Meeting." 


The following extract from a personal letter was w^rit- 
ten to an intim.ate friend by an instructor in English in 
a university who had taken a class in journalism to visit 
an evangelistic meeting. The members of the class w^ere 
to cover the meeting as a news assignment. The reason 
for printing this extract from a letter which was not 
written for publication is not to make fun of evangelism 
— far from it. It is rather to suggest a very earnest in- 
quiry as to the effect of certain procedures, buffooneries 
and crudities in the name of evangelism. Has not the 
time come to speak out very clearly and earnestly with 
reference to the abuses of evangelistic method, and to 
study anew the problem of making the gospel attractive 
to the masses v/ithout making it a laughing-stock to the 
thousrhtf ul ? 

THE SCROLL Page 141 

P The letter follows : 

"I sent the little cuties to the Christian church last 
night to cover a revivalist's sermon, and the results were 
indeed revelatory. There was an unbelievable number 
who had never been in an evangelical church before and 
many who had never been in a Christian church. Among 
them was Esther Levi, whose eyes danced when I ex- 
plained to her that there would be baptism — immersion. 
'Oh, she said, her voice trembling, 'do they put them in 
the water with their clothes on?' 

"The sermon was even wilder than usual. The rever- 
end gentleman cracked funny jokes with his choir leader 
just as if they were in a vaudeville show, and the choir, 
made up of funny old ladies and curiously shabby retired 
farmers, shrieked forth the indignant query, 'Why not 
now, why not now? Just give your heart to Jesus,' etc. 

"I sat between Mr. Jimmie Olds of Hastonville, and 
Mr. Aaron Lavitzky, late of Warsaw and now of Jersey 
City. Aaron had never before contemplated the Chris- 
tians at their play. I gave him a hymn book and ex- 
plained to him how certain kinds of Christians believed in 
the instantaneous communication of the still, small voice. 
He looked sceptical. Then the Reverend Mr. Blank be- 
gan to entreat the backsliders to quit skidding and the 
totally unregenerate to snatch a few brands from the 
burning. Aaron was lifting his eyes heavenward and 
singing 'Come to Jesus' with a will, while Jimmie Young 
entertained me v%'ith grisly stories of baptizings he had 
attended in which the minister had been totally unable to 
sink the convert, thereby invalidating the immersion. 
Here is one of the stories that a depraved child handed 
in. I had to give it an E, but I wanted to make it an A. 
I think I shall change the mark in the grade-book : 

Page 142 THE SCROLL 

" 'After a two-hour search for Jesus at the Christian 
church, twelve people found him with the aid of the Rev. 
John J. Blank.' " 


Hope and Happiness 

If thy morals make thee dreary, depend upon it they 
are wrong. I do not say, give them up, for they may be 
all thou hast ; but conceal them like a vice, lest they should 
spoil the lives of better and simpler people. — R. L. Ste- 

Power dwells with cheerfulness ; hope puts us in a 
working mood, whilst despair is no muse, and untunes 
the active powers. — Emerson. 

Enthusiasm springs from hope, and for hope there 
must be a manly heart, there must be courage. — Guyau. 

Discouragement is but disenchanted egotism. — Mazzini. 

Let us hope, till Hope creates from its own wreck the 
thing it contemplates. — Shelley. 

The world would be better and brighter if our teach- 
ers would dwell on the duty of happiness as well as on 
the happiness of duty. — Lubbock. 


Truth is compared in Scripture to a streaming foun- 
tain; if her waters flow not in a perpetual progression, 
they sicken into a muddy pool of conformity and tradi- 
tion. — Milton. 

Religious thought, taken as the varying expression of 
the human soul attempting to consecrate life with diviner 
meanings, is everywhere full of pathetic interest. As- 
sumed as the invariable oracle of supreme truth, it can 
never cease to harass the pure with doubt. A religion 
forbidden to improve, instead of growing upwards into 

THE SCROLL Page 143 

statelier proportions, breaks into lateral deformities as 
the only vent for its vitality. — Martineau. 

We judge of truth in practical matters from facts and 
from life, for on them the decisive point turns; and we 
ought to try all that has been said by applying it to facts 
and to life; and if our arguments agree with facts w^ 
may receive them, but if they are at variance we must 
reconsider them as mere words. — Aristotle. 

The greatest intellectual revolution man has yet seen is 
now slowly taking place by the agency of science. She is 
teaching the world that the ultimate court of appeal is 
observation and experiment, and not authority; she is 
teaching it to estimate the value of evidence. — Huxley. 

There is no communion possible among men who be- 
lieve only in hearsay. Only in a world of sincere merv 
is unity possible, and there, in the long run, it is as good 
as certain. — Carlyle. 

Every time we let ourselves believe for unworthy rea- 
sons, we weaken our powers of weighing evidence. It 
is wrong, always, everywhere, and for anyone, to believe 
anything upon insufficient evidence. — Clifford. 

No simplicity of mind, no obscurity of station, can 
escape the universal duty of questioning all that v/e be- 
lieve. Truths, of all others the most awful and interest- 
ing, are too often considered as so true that they lose all 
the power of truth and lie bed-ridden in the dormitory of 
the soul, side by side with the most despised and ex- 
ploded errors. — Coleridge. 

Prove all things ; hold fast that which is good. — Paul. 


The annual meeting of the Institute will be held in 
Chicago, July 26-28. The following topics are to be dis- 
cussed : 

Page 144 THE SCBOIL 4 

1. What are the essentials of Christianity? How is 
this question answered by Alexander Campbell? by the 
New Testament according to modern scholarship ? by the 
history of Christianity? by the psychology of religion? 

2. What are the results of the practice of "open-mem- 
bership" in the local church? 

3. A biography of Alexander Proctor. 

4. A study of our church colleges. 

5. What should be the content of a seminary course? 

6. Autobiographies by four members. 

7. How can the Disciples improve their co-operative 
organizations ? 

8. President's address. 

9. Business and good of the Order. 

10. Social functions, dinner, recreation, fellowship. 
Finis Idleman will give an address each afternoon. 
It has been suggested that many members who take 

their vacation in August might take the last week in July 
to come to the Institute and after their vacation go to 
Winona Lake the last of August. We are hoping that 
several men in the east will be able to arrange for this 

C. J. Armstrong, of Hannibal, Mo., reports that he is 
now a Grandfather. It would be interesting to know how 
many grandfathers there are in the Institute. The pub- 
lication of the list might do a good deal to put the organ- 
ization right with those who do not understand that it is 
made up of old, grey-haired conservatives, mostly. 

The Institute is getting so large that it is doubtful 
v/hether any one member knows personally all the other 
members. In order to keep the personal touch it has 
been thought we might gather the photographs of all the 
men and have them available at the annual meeting to 
extend acquaintance with the faces of our friends and 
to quicken precious memories. 



The program for the annual meeting in Chicago, July 
26-28, is not in final form as The Scroll is sent to the 
printer but the following features are definitely arranged : 
Wednesday, July 26, 10 a.m. — ■ 

The Essentials of Christianity according to the New 
Testament, by Professor Rodney L. McOuary, 
Lexington, Kentucky. 
Discussion of Croly's Behaviorism in Religion, by 
Herbert L. Willett, Chicago. 
2 :oo p.m. — 

Open Membership in Practice, by J. R. Ev/ers, Pitts- 
4:30 p.m.— 

Lecture under the auspices of the Disciples Divinity 
House, by Finis Idleman of New York City. 
8 :oo p.m. — 

Alexander Proctor — a Biographical Sketch, by Bur- 
ris Jenkins of Kansas City. 
Thursday, July 2^, 10 a.m. — 

The Colleges of the Disciples. Professor R. E. Hier- 

onymus, University of Illinois. 
The Content of the Seminary Curriculum. Dean W. 
E. Garrison, Chicago. 
2 :oo p.m. — 

Progress through Missionary Cooperation. Roy E. 

Deadman, Lebanon, Indiana. 
Observations on the Need of Supervision of Rural 
Churches, by John G. Hirschler, Chicago. 
4:30 p..m.— 

Lecture by Finis Idleman. 
8 :oo p.m. — . : 

iii^i46 Tmaoon 

The President's Address. Henry Pearce Atkins, 
Friday, July 28, 10 a.m. — 

The Prophet in Modern Society. Professor M. R. 

Gabbert, University of Pittsburgh. 
Ethical Values in Industry. Professor Alva Taylor. 
The Standard of Living as a Basis for the Determin- 
ation of Wages, by Howard Jensen, Indianapolis. 
2 :oo p.m. — 

Humore in the Ancient Classicists, by Dean Roy 

Flickinger, of Northwestern University. 
Studies of Personality through Biographical Materi- 
als. Professors Robert E. Park and Elsworth 
4 :30 p.m.— 

Lecture by Finis Idleman. 
Others who may be counted on to be present and to 
participate in the program are Willett, Jordan, Morrison, 
Rice, Thomas Curtis Clark, Trusty, Kincheloe, Longman, 
Nelson, Parr, Nichols, Castleberry, Winders, George A. 
Campbell, Jensen, Flickinger. 

Provision will be made in the final form of the pro- 
gram for informal discussion and for the consideration of 
business matters. It would greatly aid the officers in 
making an effective program if the members would indi- 
cate their intention to be present and their willingness to 
present a paper or comments on practical experiences of 
the year. 

There will be more C. I. men in the University this 
summer than usual and they will contribute much to the 
program. The date has been set so that students from 
the first term can stay over and those for the second term 
can come a day early. 

We hope to have some real Chicago weather for these 

THE SCROLL Page 147 

three days. That means a temperature around seventy 
with pleasant lake breezes and bright sunshine. 

Professor Gabbert, of the University of Pittsburgh, 
will teach in Tulane University this summer, arriving 
in Chicago just in time for the Institute meeting. 

The following is the kind of letter which cheers the 
Secretary and booms the stock of the company: "My 
plans seem to be shaping around so that I can get up for 
the meeting. I feel as you do that we must rally the clans 
this year. A bit of money or inconvenience should not 
keep the faithful away this summer. Winona will doubt- 
less prove the crisis this year and we ought to be ready 
for the 'Fundamentalists'." 

The death of Irving Chenoweth of Philadelphia has 
taken from us one of our most promising men. He had 
built a new church — building, people, ideas and all — in 
a most inviting section of the city. He appeared to have 
before him many years of great usefulness. He died of 
pneumonia, May 26. The deepest sympathy of all mem- 
bers of the Institute goes out to Mrs. Chenoweth. 

Here is another letter which indicates that new im- 
pulses are at work. "Will you kindly send me the names 
of every one in this vicinity who either are members of 
the Campbell Institute, or v/ho receive The Scroll. I 
would like to see what we could do about having Fellow- 
ship Meetings in this part of the country." 

Another quotation : "Dear highly-favored correspond- 
ent to his Satanic Majesty, the Devil : You Jack-Demp- 
seyed 'Old Nick' for a ten-second count in your recent 
encounter in the ring. To us prosaic, unreflecting, hard- 
boiled victims of his wallops, your fetter-breaking cham- 
pionship is heralded as tlie sun-rise was welcomed by 
the Incas." 

Professor C. B. Coleman, of Allegheny College, Mead- 

Page 148 THE SCROLL 

ville, will spend his vacation in northern Vermont and 
regrets not being able to attend the annual meeting. 

Cecil Armstrong writes : "I am glad you are willing 
to take off your hat to an old grandad. By all means 
have a corner for us. We are deserving of all the honors 
the Campbell Institute can bestow. It is the one dignity 
that makes chestiness justifiable." 


The following new members have been added since 
the address list was printed in the September Scroll: 
Armistead, Joseph D., Irvington, Indianapolis. 
Bowman, E. M., i West Sixty-seventh St., New York. 
Boynton, Edwin C, 1418 Avenue K, Huntsville, Texas. 
Brown, David, 1080 West Fourteenth St., Chicago. 
Harms, William P., 317 Association Press, Detroit, Mich. 
Lhamon, W. J., Liscomb, Iowa. 
Myers, J. P., 2915 Capitol Ave., Indianapolis. 
Lockhart, W. S., 113 Market St., Youngstown, Ohio. 
McCreary, Lewis W., 1531 Munsey Bldg., Baltimore, Md. 
Shorter, Fred W., Lowry Hall, Columbia, Mo. 
Smith, J. G., Connersville, Indiana. 
Trimble, Nelson, 64 East Van Buren St., Chicago. 
Wise, B. Fred, 1323 East Fifty-fourth St., Chicago. 
Zerby, Rayborn L., 211 Lee Bldg., Gary, Indiana. 

The revised address list will be published in the Sep- 
tember Scroll. Members should send to the Secretary 
changes of address or corrections in printing names in 
order to make the records as perfect as possible. 

The business year of the Institute ends June 30th. 
Both dues and special subscriptions to The Scroll run 
for the year beginning with July each year. This makes 
it possible to have full financial reports at the annual 
meeting and it simplifies book-keeping. 

THE SCROLL Page 149 

Final statements of dues have been sent to all mem- 
bers in arrears. If these will pay up promptly it will re- 
plenish the exchequer and give us funds to buy a new 
rubber elastic and a postage stamp. 

It is planned to have "revival meetings" this year from 
ten to twelve each night at Winona Lake as we did last 
year. Many said they "got religion" better at those ses- 
sions than at the regular gatherings of the day. This will 
be a good time to introduce prospective members and to 
correct erroneous impressions about the work and per- 
sonnel of the Institute. 


A great physicist has said that all human progress is 
based upon the work of the m.en who have made it their 
business to find out how much there is of things. An 
exaggeration, I should say. But clear thinking in most 
fields depends very much upon accuracy of measure- 
ment. There is no possibility of science so long as 
weight is measured by what a man can lift, temperature 
is stated in terms of perspiration, an object is "about so 
long and so wide," an event happened "many moons ago," 
a certain distance is "about twice as far as from here to 
the barn." Experiment is instructive, and the value of 
experience is cumulative, only if results are accurately 
measured and recorded in all cases where measured data 
are possible. 

Agricultural statistics, for example, are well worth the 
cost of collecting them. The totals of bank clearings, 
building permits, imports, exports, and other financial and 
economic statistics are indispensable for a proper under- 
standing of what is going on in the world. <**VV^ 

Besides, there is a certain, oral value in squarely facing 
the exact facts of a situati.on reduced, so far as possible, 

Page 150 THE SCROLL 

to tabular or graphic form. A good many uncompli- 
mentary remarks have been made about our undue "pas- 
sion for figures." Well, if you are a business man and 
want to borrow money at the bank, you will find that the 
banker also has a passion for figures. He will want a 
statement of your assets and liabilities. He will not be 
satisfied with an enthusiastic declaration that business is 
booming, that your store is crowded every day, and that 
the prospects for the coming season are excellent. He 
Vvill want figures, — liabilities as well as assets. And you 
yourself, if you are in business, need to look at these 
figures. A business man who does not know his own 
financial condition is in bad shape. A business expert 
has said that more than half of the failures are caused 
by bad book-keeping; the man does not really know 
whether he is making or losing money until it is too late 
for the knowledge to do him any good. 

We need to knovv^ the exact facts about our churches. 
Some of the most important facts cannot be stated in 
figures ; but some of them can be stated in figures and 
in no other way. The making of a survey of an indi- 
vidual church as to determine the value of the work which 
it is doing or the efficiency of its administration, would 
involve many elements which are not statistical. Bare 
figiires should not be relied upon as the basis for such an 
estimate. The fact that a church reports a hundred more 
or a hundred less members this year than last, proves 
nothing in itself. It may be a very good or a very poor 
church in either case. But the information is important, 
nevertheless (if true), especially in connection with simi- 
lar statements from other churches. The wider the field 
that is covered by a given set of statistics, the greater is 
their value. For example, a fifty per cent gain or toss 
in the membership of a single congregation might be due 

THE SCROLL Page 151 

to causes which would explain away its apparent impor- 
tance ; but a similar gain or loss for a whole denomination 
would have immense significance. 

No man can keep his moral integrity who jockeys fig- 
ures to "make a good showing," by concealing other fig- 
ures which are essential to a true estimate of the situa- 
tion. To count the additions but not the subtractions is, 
I should say, precisely on the same plane with cheating 
in an examination, — if it were not that one is fairly sure 
that in most cases the reason is not intentional dishonesty 
but only carelessness about figures and a habit of making 
reports in the booster spirit. 

The compilation of our Year-Book costs an immense 
amount of work and a good deal of money. The per- 
centage of error on the part of the compilers seems to be 
very small. The percentage of inaccuracy in the data 
furnished to the compilers is probably very large. If 
we are going to collect and publish statistics at all, they 
ought to be at least as accurate as our income-tax returns, 
(Probably that is not an excessively high standard.) 

The reports of many individual churches present 
strange phenomena when followed through a series of 
years. Here, for example, is a church which a few 
years ago reported 525 menibers. The following year, 
after a change of pastors, it reported 150, increasing in 
successive years to 300, and 490. After another change 
of pastors, the membership dropped in the next year to 
200. The strong presun^ption is that the church did not 
have 525 members or 490 members in the years for 
which those figures are given. This church is located in 
a place where population is unstable, and apparently nei- 
ther pastor took account of losses during his own admin- 
istration. Each new minister, it would seem, at the be- 
ginning of his pastorate, very properly reduced the list 


to conform to the actual condition of the church ; but 
each allowed the names of those who had ceased to be 
members to accumulate during his pastorate and so had 
presented a good record of growth. 

For several years the Disciples of Christ stood at the 
head of the religious bodies of the United States in per- 
centage of increase. Then there came a loss, partly be- 
cause the non-cooperating brethren finally succeeded in 
getting themselves grouped separately in the official sta- 
tistics, and partly because we were developing a little 
more conscience in regard to figures and many churches 
had the grace to admit that, in spite of good current 
gains, they had fewer members than they had been claim- 
ing for many years. It is probably true that the Dis- 
ciples of Christ have been making creditable gains in 
membership even through these apparently bad years. 
But there are no data to support the statement that we 
have been growing much faster than the total population 
or faster than other religious bodies. Our statistics are 
far too inaccurate to justify such a claim by anyone who 
has the slightest interest in making his statements con- 
form to the facts. 

And yet a good brother, without the slightest intention 
to deceive, after outlining what he considers the essential 
plea of the Disciples for the restoration of the faith and 
ordinances of the New Testament church, swings into 
this peroration : 

"For more than one hundred years, men tried and true 
have been preaching this marvelous message. No one 
who looks with seeing eyes can fail to discern the im- 
pression this plea is making on the divided church. Men 
and women are deserting the denominational banners and, 
with a mighty zeal, are rallying around the blood-stained 
banner of our blessed king. We are standing in the twi- 

THE SCROLL P<^e 153 

light of the denominational day, and we are catching the 
foregleams of the united church." 

This, in the context in which it occurs, says, as 
clearly as language can convey the idea, that the 
Disciples are gaining rapidly upon the denomina- 
tions and that the latter are losing to us so rapidly as to 
indicate that the end of their program and the triumph 
of ours is in the not distant future. Such a statement is 
utterly false to the facts. And the willingness of people 
to allow themselves to be stirred by such loose and ob- 
viously erroneous utterances is a pathetic token of weak- 

Let us try to make our statistics tell the truth, and then 
let us tell the truth about our statistics. 


A southern church reports 400 members, quarter-time 
preaching, twelve cents per capita for all missions. 

One entire county in Missouri has seven churches with 
membership "estimated" from 18 to 35 ; not a minister 
in the county; no church making an offering to U. C. 
M. S. Offerings for other causes average from two cents 
to thirty-four cents per capita. 

One double page taken at random contained reports 
from 78 churches, only 7 of which report additions for 
the year. Thirty-five of these churches make some re- 
port of offerings for missions; six gave over $100 each, 
and one over $300. These 78 churches have 7,449 mem- 

Of the ten largest churches (page 683), four have 
their membership numbered by even thousands; 4,000, 
3,000, 2,000, 2,000. A strange co-inciderice. 

The Honor Roll of churches which ^ave more to mis- 
sions than to local expenses — "more for others than for 

I age 154 THE SCROLL 

self" — lists 90 churches. Only five of these paid over 
$2,000 for local expenses — certainly a very rnodest figure 
for the financing of a local program. Seventy-two of 
them raised under $500 for local expenses ; 38 raised 
less than $100. One church on this honor roll carried o 1 
the Lord's work in its ovvm community at a total outlay 
of $10 (ten dollars) for the entire year, and ga\'e $23.06 
(or 55 cents per capita) to missions. 

The number of very small churches is rather surpris- 
ing. We have 432 churches with 20 members or less ; 
125 of these have ten members or less. For the smaller 
churches, a tabular statement may be of interest. There 

39 churches with 10 members each 

9 churches vv^ith 9 members each 

21 churches with 8 members each 

15 churches with 7 members each 

14 churches with 6 members each 

15 churches with 5 members each 
4 churches with 4 members each 
6 churches with 3 members each 
2 churches with 2 members each 

For one of the churches with a membership of 2, it 
is recorded that this figure is "estimated." The records 
perhaps are not perfectly kept, and the clerk was not able 
to count the other member with absolute accuracy. But I 
protest that this church is not fairly treated in the record. 
It raised nothing for local expenses and twelve dollars for 
state missions. Why is it not on the Roll of Honor? 

There might be a good deal of interest and some profit 
'm a study of some of these very small churches. Some 
would probably be found to be vestigial ; others, antici- 
patory. Some might reveal a motive of personal animos- 
ity or contentiousness or petty pride in office or sectarian 

THE SCROLL Page 155 

zeal; others would disclose a history of heroic devotion 
and persistent endeavor of the very stuff of which the 
lives of saints and martyrs are made. 

I knew a woman in Arizona who drove a team sixteen 
miles from her ranch home to a tiny center of popula- 
tion — consisting of three shacks and a post-office and a 
few converging trails from other scattered ranches — 
every Sunday for twenty years, to conduct a Sunday 
school which usually numbered from a dozen to a score. 
It might, perhaps, have been listed as a church of four 
or five members, though as a matter of fact it was not 
listed at all. But the figures would not have told the 
story, unless one counted mileage as well as members, and 
prayers and hopes and yearnings as well as "money raised 
for local expenses." 

The names of some of our churches are interesting. 
Usually we are very prosaic about this matter, designat- 
ing our congregations as First, or Central, or by the 
name of street or suburb. Sometimes the accidental 
name indicating mere location chances to have a happy 
connotation, as in "Union Avenue" and "Independence 
Boulevard." There is a long list of churches, mostly in 
the country, whose names taken together would make an 
almost complete map of the Holy Land. There are Jeru- 
salem, Antioch, Bethany, Galilee, Mt. Olivet, Eethpage, 
Sharon, Bethel, Enon, Bethlehem, Beulah, Zion, Canaan, 
Samaria, Lebanon. To furnish forth a map of Paul's 
journeys, we have Damascus, Ephesus, Corinth, Smyrna, 
Berea, Macedonia, Phillipi, and Mars Hill. Probably it 
was not the church which chose the name for the town 
of Venus ; the church has only five members. Though we 
have been rather strong on naming churches after sacred 
places, we have been hesitant about honoring the heroes 
of the faith in that way. We do, however, have a "St. 

^ge 156 THE SCROLL 

aul Church" and a "St. Stephens," a "St. Peter" and a 
St. James" in South CaroHna. Ohve Branch and Afton 
Dth carry a welcome suggestion of Sabbath peace and 
dm. Baptist Valley suggests a chapter in our early his- 
»ry. Christ's Chapel sounds charmingly English. Holy 
ock carries a hint of permanence and stability. Doubt- 
ss the sheep and lambs are as well fed as the faithful 
eei at Horse Pasture Church. Why are not other 
lurches besides the one in Tennessee named Stalling 
hapel? The name would fit many a church with a 
mid pulpit. Best of all — leave it to the colored brethren 
» find a name of true poetic quality — is the church of 
Beautiful Gate" at Brunson, S. C. 


I recently attended a great meeting held by the "Chris- 
an Catholic Apostolic Church in Zion" on a Sunday 
Fternoon in the Auditorium in Chicago. The 4,000 seats 
ere all filled with, in a few minutes after the doors were . 
pened. There were uniformed guards, cap-an.-gowned 
shers, a band of fifty pieces, an orchestra of equal size, 
id a white-robed choir of 325 which entered with a pro- 
jssional hymn. There was every efifort to use high- 
lurch trappings to give an air of dignity and prosperity, 
Lit the wearers of the regalia did not seem quite at home 
I it. I thought of the senior class of a country college 
rrayed in cap and gown, and trying earnestly to impress 
le yokels that Oxford had been transplanted to Podunk. 

The vocabulary of the opening prayers and announce- 
lents was that of conventional and familiar evangelical 
'hristianity. It is Zion's method to find a point of sym- 
athetic contact with Baptist, Methodist and Disciple 
earers by an unctious use of the phraseology which is 
earest to them. 

THE SCROLL Page 157 

The address was by Voliva, the successor of John 
Alexander Dowie. He said many interesting things. I 
had not expected to hear his whole system so completely 
stated in one speech, even a very long one. I can men- 
tion only a few of his illuminating statements : 

The earth is flat. The Bible says so. 2 Pet. 3 -.4, 5. 
"Every surveyor starts with a horizontal base line, and 
every surveyor knows that when he points his instrument 
to the west to run a line, he has to jog to the right to 
keep up with the compass. This proves that the earth is 
a stationary plane and not a movable sphere." (The ar- 
gument seemed a shade inconclusive, so I took it down 
word for word.) Those who claim that the world is 
round say that if you swing a bucket of water around 
your head this illustrates the principle that keeps tlie wa- 
ter from running off of the globe. "But I have brains 
enough to see that what keeps the v/ater from running 
out of the bucket is the bottom of the bucket. If they 
want to make their bucket like a spherical earth spinning 
around with water on it, let them put the handle on the 
bottom of the bucket." (Great applause.) 

There was a good funny description of little Willie at 
school telling his teacher that the earth is "shaped like 
an awrnge, flat at the ends and bulgin' in the middle." 
This was greatly appreciated by the audience. (In fact, 
it was rather well done.) Much fun was also made of 
the absurd idea that we are upside down half of the time, 
(this recalls what Columbus had to meet before the great 
voyage) and that the world is spinning around in space. 
"Did you ever see it move ? Listen hard. Can you hear 
it squeak? Thank God, I am right side up and I am 
going to stay that way." (Prolonged applause.) 

From this it was an easy transition to the subject of 
evolution. The same method of argument is equally ap- 

Page 158 THE SCROLL 

propriate. As to the idea of "man being descended from, 
a monkey, get that rot out of your head, you fool." 
(Amen!) "There's no room in your head for that bunk 
and for God." "I'll stick to the Bible and not to old 

He quoted with pride a statement which he had once 
made to his lawyer when some were "persecuting" him: 
"Tell them to go to Hell. There's no harm in telling a 
man to go home, is there ?" 

He is quite proud of his academic degrees, boasts of 
his college and seminary studies, and says that he "knew 
Hengstenberg and Pfleiderer almost by heart" ; but makes 
fun of education, colleges and professors, and says he 
learned nothing in school or college because his teachers 
knew nothing. 

There were very frequent and unctuous references to 
the Bible. "I believe this whole Bible from Genesis to 
Revelation. I kept my faith through four years of higher 
■criticism in college." (Oh, shame, Hiram.) "I shall 
begin v.ith the Bible, I shall end witli the Bible, and all 
through the address I sliall keep within the Bible." There 
W'as great emphasis upon this point. The absolute author- 
ity and inerrancy of the Bible is essential to the system. 
(I wonder whether the dangers of authoritarianism ought 
not to be made the subject of an historical study. Cer- 
tainly rationalism has never run into more wuerd heresies 
than has the doctrine of Biblical inerrancy.) 

The thing that struck me most forcibly tliroughout the 
entire meeting v as the similarity between the technique of 
the followers of Dowie and the methods of a certain fa- 
miliar type of popular evangelism. The following points 
of Mr. Voliva's methods were very familiar to me from 
observation in fields closer home : 

He uses every effort to make his enterprise look big, 

THE SCROLL Page 159 

prosperous, and successful, and talks of it in swelling 

He boasts of his own academic record and degrees, 
and at the same time appeals to ignorance by belittling 
education, culture and scholarship. 

He is audaciously dogmatic and assertive. 

He uses much phraseology which is endeared to his 
hearers by hallowed associations. 

He employs the appeal for the old-fashioned vs. the 

He uses ridicule very freely, — for evolution and for the 
idea of a spherical earth. 

He asserts the absolute authority of the Bible v.-ith 
great confidence, and makes frequent and familiar use of 
a term which sounds like "goddlemity". 

He employs the epithets of liar, fool, and skunk for 
those of whom he disapproves. 

He uses the policy of making it so unpleasant for any- 
one v/ho disagrees with him that thvAd souls will yield 
die point rather than take issue with him. 

He gets a laugh every five minutes to relieve the ten- 
sion and rest the audience ; a laugh at somebody if pos- 

He tells marvelous stories of healing, which correspond 
to the familiar stories of death-bed repentances and of 
people who were accidentally killed the day after they did 
(or did not) make the confession. 

To appeal to the desire of simple minds for absolute 
certainty conceived in entirely static terms.— an unmov- 
ing earth, an undeveloping human race, an unchanging 

During the applause which followed the argument that 
the earth is flat and stationary and that the :?un is 2,700 
miles distant, a large colored lady who very completely 

Page 160 THE SCROLL 

occupied the chair next to mine turned to her companion 
and said with enthusiasm: "Dass right, Pearl. Ah nevah 
did beheve the ea'th wuz' roun'." 

The second term of the summer quarter at the Uni- 
versity of Chicago will begin July 27. For information, 
write to Dean W. E. Garrison, Disciples Divinity House, 
Univ. of Chicago. 

Next month there will be mailed to all members some 
articles in which all may find some interest. One of 
these is from the last number of the Journal of Religion, 
on the question of the liberty of teaching, particularly 
the teaching of evolution, and another is on Behaviorism 
in Religion from the New Republic. 

The Executive Committee is having printed a little 
four-page folder to be distributed among the members 
and by them sent to persons who might wish to jo-n the 
Institute if they fully understood its spirit and purposes. 

Why not double the membership of the Institute in the 
coming year? There are enough men who have gradu- 
ated from the colleges and seminaries in the last ten 
years to make this possible. 

The first of the Scroll Tracts is a reprint of the Janu- 
ary Scroll and deals with th^ question, Who are Chris- 
tians? It is now available in quantities and would do 
good if circulated among the thoughtful members of the 
churches. It is not controversial but historical. 

Xhe Convention 

The attendance at Winona Lake was much better 
than might have been expected. In spite of a threat- 
ening raih^oad situation and a typhoid scare, the en- 
rollment was little if any less than last year. 
(Exact figures are not at hand at this writing.) It is 
probable that an analysis would show a large per 
cent of local attendance. Such an analysis ought to 
be made and published. If we are going to settle 
our most important affairs at a mass meeting, it 
would be gratifying to know how it is constituted. 

The convention was marked by its liberal speeches 
and its illiberal actions. There were some great and 
soul-stirring utterances. In particular the Presi- 
dent's address by Stephen Fisher was worthy of 
every good adjective that can be applied to an ad- 
dress for such an occasion — constructive, brave, 
broad-minded, fraternal, devout. 

It seems that we are developing some new illiberal 
leaders, the most prominent among whom seem to 
be R. H. Miller and C. S. Medbury. It was the latter 
who moved to reconsider the vote by which the re- 
port of the Christian Unity Commission had been re- 
ceived and approved by the Committee on Recom- 
mendations, and persuaded the Committee merely to 
receive the report — without approval. 

The question of removing the College of Missions 


was postponed for another year. The resolutioH 
adopted last year "looked with favor" on the pro- 
posal to remove, and directed that definite plans be 
presented for action this year. It may be question- 
ed whether any plan was presented to this conven- 
tion that was definite enough to be acted upon satis- 

The discussion of the Sweeney Resolution was 
conducted with gratifying courtesy and absence of 
personalities, except when the author of the resolu- 
tion had the bad judgment to declare that the oppo- 
sition was confined to a "few fellows who have noth- 
ing to do with it." The advocarcy of the resolution 
before the convention took the direction of present- 
ing it as an open membership issue, which it essen- 
tially was not. This was a great help in getting 
votes in a convention which was, of course, opposed 
to open membeship by a large majority. But it was 
natural that a decision on this basis should be re- 
ported in the press in quite misleading terms, viz: 
that after a three-hours debate the convention voted 
that the practice of immersion should be compulsory 
upon all ministers at home as well as all missionaries. 

The opposition to the resolution was weakened by 
the fact that some who disapproved of it considered 
that the letter to E. K. Higdon of Manila both nulli- 
fied and stultified it and therefore were willing to 
vote for it. But, however, clear that correspondence 
may make it that there is to be no inquisition into 
the private opinions of the missionaries, it does not 
alter the fact that the resolution, now approved by 
the convention, gives us for the first time in our 
history a declaration of policy which is officiallv de- 


dared to be our interpretation of the New Testa- 
ment. True, the missionaries do not have to believe 
it ; they only have to follow it. But it does not come 
to them "purely as an administrative policy." It 
comes as an administrative policy officially certified 
to as "the teaching of the New Testament as under- 
stood by the Board of Managers" and now also as 
understood by the International Convention of Dis- 
ciples of Christ. 

The fact is that the large vote for the approval of 
the Sweeney Resolution represented the mental at- 
titude of the following groups, which of course over- 
lap greatly: 

1. Those who simply wanted to support the Unit- 
ed Society and felt that a vote against the resolution 
would be a vote of censure. Never mind about the 
subtleties ; back up the Society. We are glad to be- 
lieve that a large part of the vote was cast with this 
worthy motive. 

2. Those who were glad of a chance to testify 
against open membership and thought they had 
found such a chance here. 

3. Those (especially certain leaders) who simply 
stood pat against making any change whatever — • 
such as declaring the administative policy without 
the assertion that it is our official interpretation of 
the New Testament — because they felt that any 
change would be a victory for the "other side." One 
of the men most strongly in favor of the resolution 
admitted to the writer that he supposed half of the 
insistance upon having it approved without modifi- 
cation was "pure stubborness." 


4. Those who did not know what it was all about 
and naturally joined the majority. There is always 
a certain amount of muddle-headedness in any large 
assembly. After the vote, one good sister joyfully 
exclaimed: "Well, I'm glad that Standard crowd got 
voted down." 

The approval of the new constitution of the Board 
of Education marks the end of a very earnest effort 
of the college presidents to formulate a plan which 
will give unity to our educational program without 
encroaching upon the necessary authority of the col- 
leges; and it ought to mark the beginning of more 
effective promotional activity for all of our educa- 
tional interests. Secretaries Pritchard and Hoover 
are doing a good work. 

One of the joys of a convention is meeting and 
hearing the veteran missionaries. They come back 
enriched by what they have given, strengthened by 
what they have done, enlarged by what they have 
seen. It will not be invidious toward others to men- 
tion W. R. Hunt as conspicious in this class. 

There are some men in this brotherhood, as may 
presently be discovered, who will never consider 
anything settled until it is settled right. And those 
who think that ruthless actions by a temporary ma- 
jority of a mass meeting gets anywhere, are greatly 
mistaken. But meanwhile, we are doing a great 
work and we cannot come down to any plain lower 
than that of earnest and intelligent service. 



The Disciples have kept their souls alive for a 
long while by their Prestoric destinction between 
faith and opinion. Campbell voiced it. Errett pro- 
claimed it. Pendleton, Moore and Lamar reiterated 
it. The following statement, published in the In- 
tioduction to the Program of the Centennial Con- 
vention at Pittsburgh in 1909, has never been chal- 
lenged : 

"The distinction between faith, which has Christ 
for its object and opinions, which are deductions of 
human reason, and which, though true, are not to be 
made tests of fellowship, has enabled the advocates 
of this Reformation to harmonize two important 
principles which have often been regarded as incom- 
patible; namely, union and liberty. For the first 
time, therefore, in history, has it been possible to 
give practical effect to the saying of Rupertus Mel- 
denius : "In things essential, unity ; in things not es- 
sential, liberty ; in all things, charity.' The faithful 
adherence to this vital distinction makes possible al- 
so the realization of Christ's prayer that his disciples 
may be one in him, that the world may believe. This 
unity allows liberty for the acceptance of all the 
truth which may break forth from God's word in 
the coming times." J. H. Garrison. 

An editorial in the Christian Evangelist imme- 
diately after the Congress at Columbus, Ohio, in 
April, 1922, asserted that the questions there dis- 
cussed were matters of opinion and that the speak- 
ers on both sides were therefore within their rights 
and were differing within the bounds of Christian 


liberty. The questions referred to included evolu- 
tion and open membership. 

Now comes the Sweeney Resolution, which de- 
clares that the New Testament as understood by the 
Board of Managers forbids open membership. The 
Convention endorses the Resolution; so we now 
have an official declaration that the New Testament 
as understood by the International Convention for- 
bids open membership. It appears from the Higdon 
correspondence that the New Testament does not 
forbid belief in open membership. A missionary, 
it seems, is within his Christian rights if he con- 
cludes from his study of the New Testament that it 
is not the will of Chirst that his unimmersed fol- 
lowers be excluded from membership in his church. 
That is a matter of opinion. But if he acts accord- 
ing to that opinion, he falls under the ban. 

Are the questions relating to baptism — its form, 
subject, and relation to church membership — ques- 
tions of faith or of opinion? The Editor of the 
Chirstian Evangelist says that they are a matter of 
opinion. The Editor Emeritus says that faith "has 
Chirst for its object," and that puts all the varying 
interpretations of his will about baptism in the 
realm of opinion. These agree both with each other 
and with the historic position of the Disciples of 
Christ. The Sweeney Resolution does one of two 
things : It either reverses this position and declares 
that faith has some other object than Christ; or it 
makes a formal pronunciamento for the brotherhood 
opon a matter which is admittedly in the field of 


opinion where each has a right to exercise his lib- 
erty. Either way, it is bad business. We are not 
through with it yet. 

The Editor of the Scroll has been en route from 
Chicago to Los Angeles, during the first two weeks 
in September, via the Canadian Pacific with stops 
in the Canadian Rockies and the Selkirks. He has 
climbed two mountains, scrambled over three 
glaciers, and begs to report that, for calming the 
mind and cooling the heated spirit after mid-night 
meetings for conference and sessions of boards, com- 
mittees and conventions, this form of activity com- 
pares favorably with the contemplation of interstel- 
lar spaces and the great star canopus. 


Abram, Robert C, N. Eighth St., Columbia, Mo. 
Agee, Carl, Lawrenceburg, Ky. 
Alcorn, W. Garrett, Fulton, Mo. 
Alexander, John M., Marshall, Mo. 
Ames, Edward S., University of Chicago, Chicago, 111. 
Archer, J. Clark, 82 Linden St., New Haven, Conn. 
Armstrong, C. J., 1101 Broadway, Hannibal, Mo. 
Armstrong, H. C, 504 N. Fulton Ave., Baltimore, Md. 


Armistead, Joseph D., Irvington, Indianapolis, Ind. 

Atkins, Henry, 516 Union Central Bldg., Cincinnati. 

Baillie, Alexander S., Casa Grande, Ariz. 

Baker, C. G., 202 N. Holmes Ave., Indianapolis, Ind. 

Barr, W.. F., Drake University, Des Moines, la. 

Batman, Levi G., 1516 Florencedale Ave., Youngs- 
town, 0. 

Beil, Urban Rodcliff, 810 Norwood Ave., Toledo, O. 

Blair, Verle W., Plainfield, Ind. 

Bodenhafer, Walter B., Washington Univ., St. Louis. 

Borders, Karl, 1080 W. 14th St., Chicago. 

Bowen, Kenneth Blount, Morgan Hall, Auburn, N. Y. 

Boyton, Edwin C, 1418 Ave. K., Huntsville, Texas. 

Brelos, C. G., 736 Litchfield St., Pittsburgh, Pa. 

Brogden, John, 719 Campbell Ave., Hamilton, Ohio. 

Brown, David, 1080 W. 14th St., Chicago. 

Bruner, B. H., Lexington, Mo. 

Buckner, C. C, Ionia, Mich. 

Buckner, S. G., Pomona, Calif. 

Burkhardt, Carl A., Plattsburg, Mo. 

Burner, W. J., Columbia, Mo. 

Burns, H. F., 1 W. Hamilton PL, Baltimore, Md. 

Callaway, Ralph V., 1112 2nd Ave., Sterling, 111. 

Campbell, George A., Union & Enright Aves., St. 
Louis, Mo. 

Cannon, Lee E., Hiram, O. 

Carr, W. L., 73 S. Cedar St., Oberlin, 0. 

Cassoboom, Chas. Orville, Mt. Healthy, Cincinnati, 0. 

Castleberry, J. J., 1116 Cypress St., Cincinnati, O. 

Chapman, A. L.,, Mont. 

Clark, O. B., Drake University, Des Moines, la. 

Clark, Thomas Curtis, 508 S. Dearborn St., Chicago. 

Cloyd, Roy Nelson, Box 16, Princeton, Ind, 


Cole, A. L., Macomb, III. 

Coleman, C. B., Allegheny Coll., Meadville, Pa. 

Cook, Gaines Monroe, Tallula, 111. 

Cooke, A. Harry, 1002 Pleasant View Drive, Des 
Moines, la. 

Cope, Otis M., 1327 Wilmot St., Ann Arbor, Mich. 

Cordell, H. W., Washington State Coll., Pullman, 

Crowley, W. A., University of Cincinnati, Cincinnati. 

Dabney, Vaughn, 6 Melville Ave., Boston 24, Mass. 

Dailey, B. F., 279 Ritter Ave., Indianapolis, Ind. 

Daniels, Elvin, 106 N. Bluff St., Monticello, iHd. 

Davidson, Hugh R., 1112 N. Eautaw St., Baltimore, 

Davison, Frank E., 314 Tocoma St., Indianapolis, Ind. 

Deadman, Roy Emmett, Irving Park, Chicago, 111. 

Dean, Tom, Jacksonville, Tex. 

Deming, Fred K., 1026 Eschalberger St., St. Louis. 

Deming, J. L., Findlay, Ohio. 

Deskins, Rush M., Bellflower, 111. 

Edwards, G. D., Bible College, Columbia, Mo. 

Endres, W. D., 3623 Park Ave., Kansas City, Mo. 

Eskridge, J. B., Weatherford, Okla. 

Evans, Clarence F., 161 Brook St., Dumore, Pa. 

Ewers, J. R., S. Highland and Alder Sts., Pitts- 
burgh, Pa. 

Faris, Ellsworth, University of Chicago, Chicago, III. 

Fortune, A. W., Lexington, Ky. 

Funk, Chas. Hume, 1642 Fairview Ave., Wichita, 

Flickinger, R. C, Northwestern Univ., Evanston, 111. 

Gabbert, M. R., University of Pittsburg, Pittsburg, 

Garn, Herbert M., Canton, Mo. 

Garrison, W. E., Univ. of Chicago, Chicago, 111. 


Garvin, J. L., 1446 Northland Ave., Lakewood, 0. 

Gentry, R. W., Covina, California. 

Gibbs, Walter C, 515 S. Fifth St., Columbia, Mo. 

Given, John P., Hoopeston, 111. 

Goodale, Ralph R., Hiram, O. 

Goulter, Oswald J., 5363 University Ave., Indianop- 

Gordon, Wilfred E., Christian Mission, Jhansi, U. P., 

Grainger, 0. J., College of Missions, Indianapolis, Ind. 
Griggs, Earl N., 334 W. 40th St., Indianapolis, Ind. 
Guy, H. H., 2515 Hillegass Ave., Berkeley, Calif. 
Hall, Maxwell, 46 St. Clair Bldg., Marietta, Ohio. 
Hamilton, Clarence H., Univ., of Nankin, Nankin, 

Handley, Royal L., 1201 W. Edwards St., Springfield, 

Harms, William P., 317 Ass'n Bldg., Detroit, Mich. 
Haushalter, W. M., Columbia, Mo. 
Hawley, Clarence O., 47 Norman Ave., Dayton, 0. 
Henry, Edward A., Univ., of Chicago, Chicago, 111. 
Hester, Byron, Electra, Texas. 
Hieronymus, R. E., Urbana, 111. 
Higdon, E. E., Bloomington, 111. 
Higdon, E. K., 450 Taft Ave., Manila, P. I. 
Higham, Elmo B., 521 Mulberry St., Springfield, O. 
Hill, J. Sherman, Paola, Kan. 
Hill, Roscoe R,, Managua, Nicaragua. 
Hirschler, John G., Hilo, Hawaii. 
Hoffman, R. W., Sullivan, Ind. 
Holmes, Arthur, Drake Univ., Des Moines, la. 
Hopkins, Louis A., 1517 S. University Ave., Ann 

Arbor, Mich. 


Hotaling, Lewis R., State Line, Ind. 

Howe, Thomas C, 30 Audubon Place, Indianapolis. 

Hunt, Ray E., 42 N. 16th St., East Orange, N. J. 

Idleman, Finis, 107 W. 82 St., New York. 

Iden, Thomas Medary, 1018 E. University Ave., Ann 
Arbor, Mich. 

Jaynes, Frank E., Wabash, Indiana. 

Jenkins, Burris, 3210 Forest Ave., Kansas City, Mo. 

Jensen, Howard E., Butler College, Indianapolis, Ind. 

•Jewett, Frank ., 2007 University Ave., Austin, Tex. 

Jones, Silas, Eureka, 111. 

Jordan, 0. F., Park Ridge, 111. 

Kaufman, Howard Albert., Kentland, Ind. 

Kilgour, Hugh B., 35 F. W. B. B., Winnepeg, Can. 

Kincheloe, S. C, 1007 E. 60th St., Chicago. 

Kirk, Sherman, 1060 31st St., Des Moines, la. 

Knight, F. H., Univ. of Iowa, Iowa City, la. 

Larson, August F., Auxvasse, Mo. 

Lee, Charles O., Flanner House, West and St. Clair 
Sts., Indianapolis, Ind. 

Lemon, Rboert C, Keota, la. 

Lew, Lawrence, 5659 Woodlawn Ave., Chicago. 

Lineback, Paul, Emory University, Georgia. 

Linkletter, C. S., 5819 W. Ohio St., Chicago. 

Livengood, Fay E., Damoh, C. P., India. 

Lhamon, W. J., Liscomb, Iowa. 

Lobingier, J. Leslie, Oberlin, O. 

Lockhart, Clinton, T. C. U., Fort Worth, Texas. 

Lockhart, W. S., 113 Market St., Youngstown, Ohio. 

Loken, H. J., Atascadero, Calif. 

Longman, C. W., 138 S. Sacramento Blvd., Chicago. 

Lumley, Fred E., Page Hall, Ohio State Univ., Colum- 
bus, O. 


Lytle, W. Vernon, 14 Beacon St., Boston, Mass. 
McCartney, J. H., Box 455, Newark, O. 
McCreary, Lewis W., 1531 Munsey Bldg., Baltimore. 
McDaniel, Asa, Hamilton, Ohio. 
McQuary, Rodney L., College of the Bible, Lexington, 

McQueen, A. R., Somerset, Pa. 
MacDougall, W. C, Jubbulpore, C. P., India. 
Maclachlan, H. D. C, Seventh St. Christian Church, 

Richmond, Va. 
Marshall, Levi, Greencastle, Ind. 
Martin, Herbert, Drake Univ., Des Moines, la. 
Mathews, William B., Middle D., Univ., of Chicago, 

Chicago, 111. 
Matthews, Emerson W., 1658 Irving St., N. W. 

Washington, D. C. 
Mitchell, C. R., Columbia, Mo. 
Melvin, Bruce Lee, Delaware, 0. 
Moffet, Frank L., Box 80, Marionville, Mo. 
Moffet, George L., Veedersburg, Ind. 
Moore, Richard, Bureau of Mines, Washington, D. C. 
Morehouse, D. W., Drake Univ., Des Moines, la. 
Morgan, Leslie W., 313 Upper Richmond Rd., Putney, 

London, S. W. 15, England. 
Morrison, C. C, 706 E. 50th Place, Chicago. 
Myers, J. P., 2915 Capitol Ave., Indianapolis, Ind. 
Nelson, R. W., 429 Harrison St., Oak Park, 111. 
Nichols, Fred S., 302 Cory Ave., Waukegan, III. 
Norton, F. 0., Crozier Seminary, Philadelphia, Pa. 
Park, Robert E., Univ., of Chicago, Chicago. 
Parker, W. A., 1 Madison Ave., New York City. 
Parr, Leland W., 5641 Drexel Ave., Chicago. 


Parvin, Ira L. W., Jefferson St., Christian Church, 

Ft. Wayne, Ind. 
Payne, Wallace C, College of Missions, Indianapolis. 
Pearce, Chas. A., Bellaire, Ohio. 
Peckham, George A., Hiram, 0. 
Pike, Grant E., Lisbon, 0. 
Place, Alfred W., Bowling Green, O. 
Rainwater, Clarence E., Univ. of Calif., Los Angeles. 
Reavis, Tolbert F., Calla 2654 Belgrano, Buenos 

Aires, Argentina. 
Reidenbach, Clarence, 3700 Warwick Blvd., Kansas 

City, Mo. 
Rice, Perry J., 19 S. LaSalle St., Chicago. 
Robertson, C. J., 245 N. Greenwood, Kankakee, 111. 
Robertson, Julius Barbee, Hotel Muhlebach, Kansas 

City, Mo. 
Robison, H. B., Canton, Mo. 
Rogers, N. O., Savannah, Mo. 
Roosa, W. v., 5815 Drexel Ave., Chicago. 
Rothenberger, W. F., 934 S. Fourth St., Springfield, 

Rowell, Edward Z., 2831 Benvenue Ave., Berkeley, 

Rowlison. C. C, 919 Main St., LaCrosse, Wis. 
Ryan, William D., 4000 Main St., Houston, Texas. 
Sarvis, Guy W., Univ. of Nankin, Nankin, China. 
Schooling, L. P., Standard, Alberta, Can. 
Serena, Joseph A., Cape Girardeau, Mo. 
Seymour, Arthur H., Aberdeen, S. D. 
Sharpe, Charles M., Y. M. C. A., Detroit, Mich. 
Shorter, Fred W., Lowry Hall, Columbia, Mo. 
Slaughter, S. W., Gurnee, 111. 
Smith, B. H., Carthage, Mo. 


Smith, Raymond A., T. C. U., Fort Worth, Tex. 

Smith, T, v.. University of Chicago, Chicago. 

Smith, J. E., Hiram, Ohio. 

Smith, W. H., Danville, Ky. 

Smith, J, G., Connersville, Ind. 

Stauffer, C. R., Norwood, Ohio. 

Stevens, Chas. A., Box 64, Olathe, Kan. 

Stewart, George B., 167 Salen Ave., Dayton, O. 

Stubbs, John F., 3311 E. 60th St., Kansas City, Mo. 

Swanson, Herbert, Vigan, Ilocos Sur, P. L 

Swift, Chas. H., 225 H. H. Bldg., Cape Girardeau, Mo. 

Taylor, Alva A., 821 Occidntal Bldg., Indianapolis. 

Todd, E. M., Harlingen, Texas. 

Trainum, W. H., 304 E. Monroe St., Valparaiso, Ind. 

Trusty, Clay, 2822 Annette St., Indianapolis, Ind. 

Turner, J. J., 5802 Maryland Ave., Chicago. 

Vannoy, Charles A., Calla 2654 Belgrano, Buenos 
Aires, Argentina. 

Ward, A. L., 250 N. Home Ave., Franklin, Ind. 

Warren, T. Benjamin, Nevada, la. 

Watson, Chas. Morell, 1610 Colonial Ave., Norfolk, 

Wllhelm, Carl H., 119 E. North St., Pontiac, 111. 

Willett, Herbert L., Univ. of Chicago, Chicago. 

Williams, Mark Wayne, 427 St. John's PL, Brooklyn, 
N. Y. 

Wills, Alvin L., 1226 Ainslie St., Chicago. 

Wilson, Allen, 629 Green St., Augusta, Ga. 

Winders, C. H., Y. M. C. A. Bldg., Indianapolis, Ind. 

Winn, Walter G., 4035 Kedvale Ave., Chicago. 

Winter, Truman E., 846 Wynnewood Road, Philadel- 
phia, Pa. 

Wise, B. Fred, 1323 E. 54th St., Chicago. 


Wise, E. P., North Canton, Ohio. 

Wolfe, J. E., 401 N. Spring St., Independence, Mo. 

Wood, Merritt B., 715 Wayne St., Sandusky, 0. 

Young, Peter, Kipton, Ohio. 

Zerby, Rayborn L., New Carlisle, Ind. 


Bean, Donald, University of Chicago, Chicago. 

Blackman, Earl Austin, Chanute, Kansas. 

Bowman, E. M., 1 West 67th St., New York. 

Carter, S. J., 435 Kenwood Blvd., Milwaukee, Wis. 

Collins, Dr. C. U., 427 Jefferson Bldg., Peoria, 111. 

Cowherd, Fletcher, Ninth and Grand, Kansas City, 

Dickinson, Richard J., Eureka, 111. 

Duncan, Dr. W. E., 6058 Kimbark Ave., Chicago. 

Freyburger Walter D., 5140 Dorchester Ave., Chi- 

Haile, E. M. 1507 W. T. Waggoner Bldg., Fort Worth, 

Henry, Frederick A., 914 Williamson Bldg., Cleve- 
land, 0. 

Hill, J. C, 18 Calhoun St., West Point, Miss. 

Hoover, W. H., North Canton, Ohio. 

Hutchinson, Dr. Edward B., 1351 E. 56th St., Chi- 

Jones, E. B., 39 So. La Salle St., Chicago. 

McBee, A. E., 120 Broadway, New York. 

McCormack, Harry, 5545 University Ave., Chicago. 


McEIroy, Chas. F., 110 S. Dearborn St., Chicago. 
Minor, Dr. Wm. E., 926 McGee St., Kansas City, Mo. 
Morgan, F. A., 7216 Jeffrey Ave., Chicago. 
Throckmorton, C. W., Traveller's Bldg., Richmond, 

Trimble, Nelson, 5534 Ellis Ave., Chicago. 
Van Arsrall, G. B., 1931 No. New Jersey St., 

Indianapolis, Ind. 
Wakeky, Chas. R., 6029 Woodlawn Ave., Chicago. 
Webb, A. G. 566 Kirby Bldg., Clevland, Ohio. 
Wise, B. Fred, 1323 E. 54th St., Chicago. 



Breeden, H. 0., 1038 O St., Fresno, Calif. ' 

Garrison, J. H., 163 N. Alexandria Ave., Los Ange- 
les, Calif. 
Haley, J. J., Haines City, Florada. 
Lindsay, Nicholas Vachel, 3343 Bradford Rd., Cleve- 
land, O. 
Lobingier, Charles S., State Dept., Washington, D. C. j 
MacCIintock, W. D., Univ. of Chicago, Chicago. 
Powell, E. L., First Christian Church, Louisville, Ky. 




Bj Gordon Garrett. 

The desert sleeps. Vast, silent, and serene, 
She puts aside the ghttering cloth-of-goid 
In which the day has mantled her, and cold 

And somber lies, untroubled and unseen. 

She sleeps, — but dreams again of those old days 
When conquerors came to plant the flag ot" 

Noble and knight rode proudly o'er her plain. 

Unmoved she bides, while they have gone their 

Changeless beneath the stars she bares her breast 
And mirrors back their mystery and calm. 

Earth's treasure-house of patience, silence, rest, 
Richer than all the lands of vine and palm. 

ISlo turmoil here. Here fevered struggles cease, 

And in her dream she whispers, Here is peace. 


Again and again, through the long history of re- 
ligion, has it been necessary for reformers to try 
to lift religion above the plane of ritualism, cere- 
monialism and magic. During all the centuries 
tfcat have intervened between the building of the 
first altar and the present moment, most of the 


professional promoters of religion have busied 
themselves in perfecting and proclaiming some sys- 
tem by which a bad life may lead to a good result. 
The desideratum had been some device by which 
fields of thorns and thistles could be made to yield 
a bountiful harvest of grapes and figs. The gen- 
eral method, of course, has been to win such favor 
from God, or from the gods, by sacrifice or cere- 
mony or faith, that the natural moral sequence of 
cause and effort might be interrupted and that a 
base life might be crowned with a glorious and 
blessed issue. 

Very early the religious leaders of Israel began 
1)0 assert to their astonished hearers that .Jehovah 
was deeply interested in the moral conduct of men, 
but probably only a small minority ever believed it. 
The generality adhered to the comfortable notion 
that Jehovah would take care of his own, and that 
they were his own if they gave him proper honor 
and praise. The prophets grew desperate in theif 
efforts to make it clear that the only basis of bless- 
edness is right living. "Your new moons and your 
appointed feasts my soul hateth; they are a trouble 
unto me; I am weary of them. When ye make 
many prayers I will not hear; your hands are full of 
blood. Cease to do evil ; learn to do well." But 
centuries later' John the Baptist came preaching re- 
pentance to a generation which found it a new and 
strange requirement; and the synoptic Gospels 
represent Jesus as putting the whole emphasis of 
his message upon the idea that salvation grows 
naturally out of a clean, kind, and useful life, and 
is not to be had by winning the favor of God 


through doing something for Him or through cere- 
monial or belief. 

The Protestant Reformation had to protest again 
against the same old pagan heresy; but the same 
old pagan heresy still persists in Protestantism as 
in Catholicism, and men will not yet believe the 
clearest testimony of their own moral natures and 
of their own deepest experience, though confirmed 
by the best attested words of Jesus, that the people 
who are forgiving are the ones who receive for- 
giveness, that the humble and kindly and pure are 
the ones who enter the kingdom of grace, and that 
the enduring revi^ards "prepared for you from be- 
fore the foundation of the world" are for those who 
have lived lives of simple human helpfulness. 

But the old paganism keep cropping out, 
strangely enough, in the teachings of those who 
claim be the most evangelical interpreters of the re- 
ligion of Jesus. The following extract illustrates, 
perhaps in an unnecessarily crude form, the com- 
bination of an unctuous exaltation of the gospel of 
Jesus with a total reversal of the view of life and 
religion which Jesus taught: 

"When the day of judgment dawns and Jesus 
Christ will say: 'Bill Sunday, from Iowa, and the 
Lord will say: 'Bill, your record doesn't look good, 
shows you are a bad egg (that is right. Lord) 
shows you used to lie (yes), shows you used to do 
a lot of things (yes), but the record shows that one 
dark, stormy night in Chicago you came forward, 
fell on your knees, accepted of the salvation which 
I provided by the death of my only begotten Son, 
Jesus, on the cross; you accepted Him as your 


Saviour, whereas you were doomed to Heli, the 
verdict was reversed to go to Heaven!' Hallelujah!" 
The danger to religion today is not from attacks 
from the outside. It is from misinterpretations 
and abuses from within. The need for the prophet 
is perennial, and his business, now as in the dawr) 
of civilization, is to make religion & matter of life 
rather than a magic. 


The founding of a university is one of the sub- 
ijmest acts of faith that can be conceived ; faith in 
God and in man. I can imagine that the man of 
great wealth who proposes to establish or endow a 
true university must pour out his soul in prayer 
somewhat as follows: 

God, here are ten million dollars. How they 
&11 came into my hands, Thou alone knowest. If 
any of them ought to be in any other man's hands, 
wilt Thou in thy mercy forgive me and may he for- 
give me. 

1 give this money for the discovery and dis- 
semination of Truth, to the glory of Thy name and 
the enrichment of the lives of men. I am putting 
this money into the hands of a company of chosen 
men, who in turn will commit it into the hands ol 
others, so that it may still be doing its work a 
thousand years from now. But I do not know 
very much of Thy truth, and I cannot say what 
shall be studied and what shall be taught. I can- 
not know what needs will arise a hundred vears 


from now, five hundred years, a thousand years 
from now. I may even be mistaken in some of my 
beliefs as to what is truth. But I believe in Truth, 
and in the power of Truth to prevail over error and 
to bless and sweeten and enlarge the lives of men. 

And so I commit these resources into the handa 
of these faithful men, that, as others have shared 
with me in the labor and responsibility of accumu- 
lating them, so these may share in the responsi- 
bility of using them. 

With this gift do I seek to give reality to my oft- 
repeated petition: Thy kingdom come. AMEN. 

By Mav Griggs Van Voorhis 

On the steeds of their thinking they leaped away 
O'er the mighty chasm of somber hue, 
That severs the ground of our thought today 
From the higher ground of the larger view. 

"0 noble thinkers!" my spirit cried, 

■'Bid me to mount and ride with you! 

The hill is fair on the other side 

And I long for the ground of the larger view!" 

But all about me are souls that shrink! 
Some are too feeble to mount and ride. 
And some are tottering on the brink 
Of the chasm of doubt that is yawning wide. 


So, bidding my restless charger stay, 
I gather the drift-wood, far and wide, 
That lies on the shore of our thought today, 
To build me a bridge to the other side. 

A bridge that the pattering child may tread, 
That youth may travel with fearless feet, 
That the toilworn man with the drooping head 
May find for his weary footsteps meet. 

Ah ! Slow is the building and long the way ! 
But at last, with the children clustering 'round. 
With the humble folk of the every day, 
My feet shall stand on the higher ground. 

President Aley uttered a classic sentiment in his 
address at Winona when he said: "Our losses from 
ignorance, however consecrated it may be, will 
always be greater than our losses from intelli- 

The oft-quoted saying, attributed to a Catholic- 
bishop, "Give me the child for his first seven years, 
and you can have him after that," reveals either & 
false psychology or a mean objective. If the idea 
is to train the child so that he will always have a 
certain emotional reaction to certain si>ecific 
stimuli of a quasi-religious sort, very well. If, for 
example, you wish to associate the smell of the in- 
cense with a certain sense of awe and reverence, 
smd if you wish to train him so that he will auto- 
matically cross himself on certain occasions, all 


right. But if you want to train him for Christian 
living, it can't be done before the age of seven. It 
cannot be done merelj'^ by the inculcation of gen- 
eral principles in simplified forms. A supposed 
expert in religious education recently made the fol- 
lowing statement: "The purpose of Christian 
education is to produce Christian character — 
kindness, friendliness, helpfulness. If they learn it 
as children, they will have it as men and women on 
a world scale." Not necessarily. In fact, prob- 
ably not. Certainly not, unless they have gotten 
an adequate knowledge of their world and acquired 
a technique of Christian living. The idea that one 
can teach generalities with the hope that these will 
automatically translate themselves into concrete 
activities of the most approved type, is a dangerous 
error, and much of our religious and moral instruc- 
tion is doomed to failure so long as it persists. 

Skepticism! That word is made synonymous^ 
with negation and impotence. Yet our great skep- 
tics were sometimes the most affirmative, and 
often the most courageous, of men. They denied 
only negations. They attacked everything that 
fetters the mind and the will. They struggled 
against ignorance that stupefies, against error that 
oppresses, against intolerance that tyranizes, 
against cruelty that tortures, and against hatred 
that kills. They are accused of having been un- 
believers. But first we must know whether belief 
is a virtue, and whether genuine strength does not 
lie in doubting what there is no reason to believe. 
It would not be difficult to prove that these French- 


men of genius who are called skeptics professed 
the most magnificent creed. 

Rabelais, a buffoon full of seriousness, proclaims 
the majesty of tolerance. Like him the Pyrrhonic 
Montaigne prostrates himself devoutly before the 
wisdom of the ancients. Forgetting the oscilla- 
tions of his doubting mind he invokes pity against 
the forocity of religious wars and the barbarity of 
judicial torture. Above all, he pays homage to the 
sanctity of friendship. Moliere inveighs against 
the passions and weaknesses which make men hate- 
ful, and he preaches the beautiful gospel of socia- 
bility. In his wildest capers the unbelieving Vol- 
taire, never loses sight of his ideal of reason, 
knowledge and kindness — yes, kindness, for this 
great satirist was unkind only to the wicked and the 
foolish. Finally, Renan always remained a priest; 
all he did was to purify religion. He believed in 
the divine, in learning; he believed in the future of 
mankind. Thus all our skeptics were full of 
ardour, all strove to deliver their fellovv-men from 
the chains that drag them down. In their own way 
they were saints. 

Anatole France. 


' Vachel Lindsay: "This summer I am a totai 
abstainer from all public appearances, living in or 
near Hiram, or Cleveland, with my sister, and fill- 
ing a new drawing book full of pictures, includins 
Egyptian Hieroglyphics. If ever I get near the 


University I will go boring into your Hieroglyphic 
department as hard as possible and you will be sur- 
prised to see how thoroughly I have already 
Americanized some of them." 

C. C. Rowlison: "I should like to have the reac- 
tion of the Institute men to the possibilities of 
church union at the present time. It looks to me 
very much as it has looked for years, namely, that 
modern men should try to get very much closer to- 
gether than they now are and make denominational 
lines for less separative. I see no present practical 
way to do away with denominational machiner3-^, 
but this should be so curbed as to discountenance 
denominational sectarianism. Interestingly we are 
f^'ridiiig that denominaLionalism is no t a circum- 
stance to some other isms in creating sectarian 
bigotry and bitterness." 

A. W. Fortune: "I have had my doubts in recent 
years whether the Campbell Institute could accom- 
plish what it aimed at in the beginning. I am not 
certain about it now, but I do want the fellowship 
01 the group. Hence I want to renew my fellow- 

G. A. Peckham: "My engagements are such that 
I cannot be present at the July meeting of the C. L 
this year, although I hope to see the boys in the 
summer of 1923. In your enrollment of the Grand- 
father Class do not overlook me who have been able 
to qualify for more than fourteen years. So I am 
old enough to have dropped some of the cruditief^ 
supposed to be due to the thinking of the youthful- 
mind, not too old yet, however, to enjoy much in 


life, and nothing more than an occasional glimpse 
of some new phase of truth." 

Peter Young: "The Campbell Institute came tf> 
my notice first at the last Disciples Convention 
(1922). I attended a couple of your meetings and 
was impressed with the aims and ideals of the In- 
stitute. I believe this letter with its enclosures- 
carries sufficient credentiali to permit you to add 
my name to the roll of the membership." 

W. Vernon Lytle: "While I have never had the 
pleasure of attending one of the Institute meetings, 
I have enjoyed the fellowship, and believe that the 
Institute has met a real need. I am planning to do 
some work in the Graduate School at Yale thi^ 

Corrections to the address list printed in the 
September Scroll are already necessary. Two names 
were inadvertently omitted: Mr. George W. Rey- 
nolds, President of the American Colortype Com- 
pany, New York; and Mr. Rupert A. Nourse, Vice- 
President and General Manager of The Stowell 
Company, Milwaukee. 

It is difficult to keep the addresses of our mem- 
bers up to date. It will help if members will send 
notices of any changes they discover. There are 
now just two hundred and fifty members of the 
Institute. Plans are under consideration to double 
the membership. There is no doubt that this can 
be done or that it would be a very valuable thin^r 
to do. 

The distribution of the membership of the Insti- 



tute is interesting and rather surprising. At the 
last count it was as follows: Illinois 52, Indiana 33, 
Missouri 32, Ohio 29, Iowa 11, Texas 9, California 
9, Michigan 7, Pennsylvania 7, Kansas 4, Maryland 
4, Virginia 3, Massachusetts 3, Kentucky 4, New 
York 3, Georgia 2, District of Columbia 2, Wiscon- 
sin 2, Oklahoma, South Dakota, Mississippi, Con- 
necticut, Montana, Washington, and Arizona one 
each. Canada, India, China and South America 
are also represented. 

The annual meeting last July was the best at- 
tended of any meeting the Institute ever held. 
There were sixty members present besides visitors. 
The printed program was followed to the letter and 
the papers were live and to the point. The presence 
of Dr. Idleman of New York and the lectures he 
gave each day before the Disciples' Divinity House 
were greatly enjoyed. 

Through the aid of special gifts the Institute was 
able to come to the end of the fiscal year with a 
Jittle money in the treasury. The business year 
ends June 30. Dues are payable in advance. If 
you have any bowels of mercy j^ou will pay your 
dues now in advance and spare the scribe the task 
of writing letters full of anguish for those "three 
iron men." 

If any members, new or old, did not receive last 
years Scroll, the Secretary will be glad to send the 
files as long as they last. E. S. A. 

The annual dinner of the University Church of 
Disciples of Christ, Chicago, was held at the Cooper- 
Carlton Hotel, October 11. Among the speakers 


were Fellows Freyburger, Ames and T. C. Clark, 
the latter being the principal speaker of the even- 
ing. W. E. Garrison was toast-master. Ames and 
the entire congregation are rejoicing over the 
actual beginning of work on the new building. 


"Any place where men dwell, village or city, is a 
reflection of the consciousness of every single man.. 
In my consciousness there is a market, a garden, a 
dwelling, a workshop, a lover's walk — above all, a 
cathedral. ^ 

"My appeal to the master-builder is: Mirror this^ 
cathedral for me in enduring stone ; make it with 
hands ; let it direct its sure and clear appeal to m]^ 
senses, so that when my spirit is vaguely groping 
after an elusive mood my eye shall be caught by the 
skyward tower, showing me where, within the 
cathedra!, I may find the cathedral within me. Witli 
a right knowledge of this great function of the 
cathedral-builder, and craft enough to set an arch on 
a couple of pillars, make doors and windows in &. 
good wall and put a roof over them, any modern man 
might, it seems to me, build churches as they built 
them in the middle ages, if only the pious founders 
and the parsons would let him. 

"For want of that knowledge, gentlemen of Mr. 
Pecksniff's profession make fashionable pencil draw- 
ings, presenting what Mr. Pecksniffs creator else- 
where calls an architectooralooral appearance, with 
which having delighted the darkened eyes of the 
committee and the clerics, they have them translated 


into bricks and masonry and take a shilling in the 
pound on the bill, with the result that the bishop 
may consecrate the finished building until he is black 
in the face without making a real church of it. Can 
it be doubted by the pious that babies baptized in 
such places go to limbo if they die before qualifying 
themselves for other regions ; that prayers said there 
do not count; nay, that such purposeless, respectable- 
looking interiors are irreconcilable with the doctrine 
of Omnipresence, since the bishop's blessing is no 
spell of black magic to imprison Omnipotence in a 
place that must needs be intolerable to Om- 
niscience?" — Bernard Shaw 

Fellow John C. Hirschler, who has been in the 
University of Chicago during the past two years, 
has recently sailed for the Hawaiian Islands where 
he will do Americanization work under the Hawaiian 
Board of Missions. His address will be Waiakea 
Settlement, Hilo, T.H. 


The name of this organization shall be THE 

The purpose of this organization shall be: (1) To 
«]Qcourage and keep alive a scholarly spirit and to en- 


able its members to help each other to riper scholar- 
ship by the free discussion of vital problems. (2) To 
promote quiet self-culture and the development of a 
higher spirituality among the members and among 
the churches with which they shall come in contact. 
(3) To encourage positive productive work with a 
view to making contributions of permanent value to 
the literature and thought of the Disciples of Christ, 


Section 1. Regular Members. Those shall be invited 
to regular membership who have completed a course 
for a bachelor's degree in some standard institution. 
Others may be elected to regular membership by a 
majority vote of those present at any annual meet- 

Sec. 2. Co-operating Members. Those business 
and professional men, other than preachers and 
teachers, who are intelligently sympathetic with the 
Institute and disposed to aid in the diffusion of its 
spirit and work, shall be eligible to co-operative 

Sec. 3. Honorary Membership. Those shall be 
eligible to honorary membership who have attained 
notable distinction in scholarship and in the prac- 
tical activities of the church and who are known to 
be in sympathy with the Institute. 

The officers of this organization shall be a Presi- 


dent, a Vice-President, and a Secretary-Treasurer, 
who shall perform the duties usually pertaining to 
their respective offices, and who shall be elected at 
the regular annual meeting. 


The Constitution may be amended by a two-thirds 
vote of the members present at any regular meeting,. 


Annual Meeting 
There shall be an annual meeting of the Institute 
at such time and place as shall be designated by the 
Executive Committee, at which members shall pre- 
sent the results of their studies. 


There shall be the following standing committees, 
appointed (except the Executive Committee) by the 
President : 

Section 1. Executive Committee, consisting of 
the President, Vice-President, and Secretary, for the 
transaction of all business of the society which de- 
mands attention when the Institute is not in session. 

Sec. 2. Editing Committee, which shall have 
charge of the studies of individual members and the 
publication of all literature put forth by the Insti- 
tute except when otherwise arranged. 


Sec. 3. Program Committee, which shall have 
charge of all regular meetings of the Institute. 

Fees and Privileges 

Section 1. The annual fee of regular and co-ope- 
rating members shall be three dollars. 

Sec. 2. Any member who ceases to participate in 
the active work of the Institute is expected to re- 

Sec. 3. Not more than twenty-five new co-operat- 
ing members, nor more than one honorary member, 
shall be elected in any one year. 

Sec. 4. The business of the Institute shall be con- 
ducted by the regular members. 

Sec. 5. All classes of members shall receive the 
serial publications of the Institute. 

Sec. 6. The Executive Committee is authorized 
to place upon the membership roll the names of 
all applicants for regular membership who satisfy 
the requirements of the constitution for member- 


The Institute shall be divided into five Chambers 
devoted respectively to the following departments of 
study: (1) Old Testament and the corresponding 
Biblical Theology. (2) New Testament and the cor- 
responding Biblical Theology. (3) Church History, 
Missions, and Comparative Religion. (4) Philosophy, 
Theology, and Education. (5) Christian Work and 
Sociology. The heads of these Chambers shall be 
appointed by the President and shall constitute the 
Editing Committee. 




Guy W. Sarvis 

Tendencies in missionary work in recent years 
have changed so radically as to make the whole 
missionary enterprise practically a new one. A 
few years ago a missionary was an individual who 
went everywhere preaching the gospel. The main 
items of expense were for shoe-leather and tracts. 
Now it is relatively difficult to get educated per- 
sons to undertake that kind of work. The cry is 
for equipment, equipment, — and more equipment! 

Schools and hospitals are the two forms of in- 
stitutions which call for most of this equipment, 
although institutional churches are coming along 
with vigorous demands. The demands of educa- 
tional institutions, and particularly of colleges and 
universities, are increasing so rapidly that it be- 
comes more and more difficult to supply them. In 
China, in Japan, in the Near East, in Latin Amer- 
ica, in South America, and in other mission fields, 
"universities" calling for hundreds of thousands of 
dollars in each case are springing up. The Univer- 
sity of Nanking has multiplied its budget by ten in 
ten years. It therefore happens that in mission- 
ary work institutions are absorbing an ever in- 


creasing proportion of the total budget. 

This is as it should be, but it involves a funda- 
mental change in missionary policy and ideals. The 
Education Commission that came out last year 
gave very careful study to the problems involved. 
They made recommendations as to combination 
and development which ought to be of great value 
in guiding and limiting the development of the 
educational work in China. One point upon which 
they laid great stress was the development of vo- 
cational work in the prim.ary grades and in high 
schools. I suppose it would have been impos- 
sible to secure a better, fairer, more competent 
commission than this one, but they failed at a 
point where in my opinion many missionaries fail. 
They failed to see things from the point of view of 
the Chinese. They said China lacks industry, 
China lacks transportation — therefore let us have 
vocational education and produce all these things, 
let us train the people to work. 

Now the interesting fact is that you cannot 
use the schools in China to train workmen. Peo- 
ple do not send their children to school in order 
to make them workmen, but in order that they may 
escape being workmen. Another fact is that in 
the factory industries and the domestic industries 
the shop is a better place in which to learn to be 
a workman than is the school. Another fact is 
that probably China's deficiencies are not due pri- 
marily to lack of skilled workmen, but to lack of 
skilled managers, capital, and political stability, 
and there is no great demand for skilled crafts- 


The schools can teach certain general facts of 
"practical" value, and the colleges and universities 
and technical schools can prepare men for profes- 
sions and for positions at the top, but the great 
function of schools seems to be to prepare men for 
living rather than for making a living. The whole 
educational tradition in China is against vocational 
training except as it is preparation for some of the 
"higher" walks of life. This may be wrong, but it 
is the fact that we who are running schools and 
have to make them partly self-supporting have to 
recognize. Laboratory work and "manual train- 
ing" as an educational discipline are accepted unwill- 
ingly by the students. Shorthand and typewriting 
are accepted gladly because they lead to larger 
wages. Normal training is accepted grudgingly be- 
cause it leads to some advancement but offers no 
great future. Industrial education, except for the 
very lowest classes, seems to be out of the question. 
Nanking, China. 


It is a statement of common acceptance that at 
the present time The Disciples of Christ are in 
need of leadership. This is probably no more true 
now than any other period, and no more true of 
them than of any other people. It is a general and 
perennial need. Those who assume leadership are 
often least qualified to exercise it and those who 
most need it do not want to follow. 

Perhaps the most disheartening feature 
of much of the so-called leadership throughout the 


world is that it does not lead; it only shrewdly an- 
ticipates the movement of the many and by quick 
action gets at the head of the procession. Senator 
Simon Cameron, the first political boss of Pennsyl- 
vania, confidentially explaining his success as a 
political leader, said: "I watched for the biggest 
crowd and then walked in front of it — but never 
too far in front." Such a leader may indeed be- 
come the symbol for a certain attitude or move- 
ment and so many consolidate the group and direct 
it into specific policies. But from one who could 
so truly and so cynically describe his own leadership 
it was no surprise to hear the still more cynical ut- 
terance: "To sum up fifty years. Be honest when 
it is the best policy." 

The caution to "avoid getting too far ahead of 
the people," is usually one part statemanship and 
two parts moral cowardice. The first and indis- 
pensable qualification for a leader, we should say, 
is perfect sincerity and transparent frankness. It 
it true that Jesus said, "I have many things to say 
unto you but ye are not able to bear them." But do 
those who make that statement their justification 
for a policy of mental reservation or for timid 
action make an equally frank declaration to their 
followers? Or do they not conceal not only part of 
their thought but also the very fact that they have 
anything to conceal? Let us "speak what we 
think in words as hard as cannon-balls." 

The former Crown Prince of Germany said 
that at a critical period in the war the German high 
command found it expedient to "ration the truth." 


Such a policy can be a success, even temporarily, 
only when the policy itself as well as the truth is 
concealed. And that means an attitude of evasion 
and disingenuousness which — whatever may be its 
■justification as part of a war policy — is fatal to any 
high spiritual enterprise. 


At the recent celebration of the Centennial of the 
Yale Divinity School, which was itself a notable 
event and worthy of more than passing comment, 
Prof. Benjamin W. Bacon made an address in which 
he touched upon the phenomenon of "Fundamen- 
talism," which he declared, "is the Protestant bull 
against modernism. For papal authority it sub- 
stitutes bibiolatry, championing against the teach- 
ing of evolution in our schools and colleges and the 
methods of historical criticism and interpretation 
applied to the Bible in our divinity schools a doc- 
trine of Scripture which its supporters believe to 
be Christian, but which in reality is merely pre- 
Christian, pagan and Jewish." But Prof. Bacon 
is, he says, sympathetic with Fundamentalism in 
so far as it is a protest against "that conception of 
Christianity which repudiates the 'word of the 
cross' as emboding the central message of the 
Father : 

"I confess that my sympathies are with the Fundamentalist 
in his insistence on the efficacy of the blood-atonement. My 
own interpretation of the Cross and its meaning would prob- 


ably be very unsatisfactory to the Fundamentalist. But in 
so far as his indictment holds against any theological semi- 
nary that it teaches this modern form of the Judaizing heresy 
miscalled liberalism instead of Paul's conception of his min- 
istry as a 'ministry of the atonement, how that God through 
the agency of Christ was restoring the world to his favor,' 
I deplore it as taking the heart out of the gospel, depriving 
Christianity of the right to be called a religion. In theology 
we need to raise the war-cry : 'Back to Paul.' " 

It occurs to us that the cry "Back to Paul" is 
slightly belated. Perhaps it is an appropriate 
utterance for a Centennial Anniversary for it is 
more in keping with the theology of a century ago. 
The religious life of our days is not going to be re- 
vitalized and the church of our time is not going to 
be re-united on the basis of re-emphasis upon the 
Pauline theology as either the basis or the consum- 
mation of Christian thought. 


A circular calling attention to the advantages 
of the Y. M. C. A. gymnasium in a certain town 
bears the heading in large capitals, "ONE SWEAT 

It is a good motto. It is good for any man's 
muscles and digestion and liver and skin to get up 
one good sweat every day. It is good to stir one- 
self with sufficient vigor once in twenty-four hours 
to raise a perspiration. 

The same motto might properly be extended 


into other than the muscular department of man's 
life. One ought to give his brain one good sweat 
per day — sit down with patience and determination 
and work hard at some topic which requires concen- 
trated and consecutive brain work. 

It will be remembered also that William James 
in a famous passage recommends that one should 
keep his will in good condition by every day doing 
something that he does not want to do for no other 
reason than that he does not want to do it; that is, 
to put oneself up against some hard situation, some 
unpleasant task, and demonstrate one's mastery 
over himself. It is not perhaps necessary to wear 
a hair-cloth shirt or to waste much time or energy 
in these gratuitous hardships, but many a flabby 
and self-indulgent spirit might be saved from that 
consuming softness by some simple setting-up ex- 
ercises of the soul. 

This reminds us that we saw not long ago the 
topics for a series of sermons under the general 
heading, "How We Live: Respiration, Perspiration, 
Recreation, Cooperation, Consecration." This is 
not far from Dr. Cabot's four-fold analysis of 
What Men Live By : Work, Play, Love and Worship. 


The Campbell Institute, 
Gentlemen : 
The pamplet you published entitled "Who Are Christ- 
ians?" fell into my hands and having read same I wish to 


call your attention to one thing that I regard as a serious 
mistake in your reasoning. You quote quite extensively from 
Alexander Campbell, Isaac Errett, etc. Why not quote Jesus 
Christ and his apostles? Tliey are authority upon this ques- 
tion. These other men, however good and wise they may 
be, are not. 

The New Testament tells us that if we believe on the 
Lord Jesus, repent of all sin, confess Christ, and obey him in 
the ordinance of baptism (which is immersion), we are saved, 
our sins blotted out, and therefore we are Christians. We 
are baptized into the name of the Father and of the Son and 
of the Holy Spirit. This gives us a right to the name 

A man must take the oath of allegiance to Uncle Sam 
before he can claim a right to the name American. Just so 
a man must be baptized Into the name before he can claim 
a right to the name Christian, as baptism is what we might 
call the "oath of allegiance" to the Kingdom of God. Hence 
Jesus says : "Except a man is born of water and the Spirit 
(or takes the oath of allegiance), he cannot enter the King- 
d?im of God." All the kingdoms of the world have what is 
called an "oath of allegiance" that a man must take before 
he can become a citizen of that kingdom. The same is true 
of the Kingdom of God. Christian baptism is that oath of 

Now here is the crux of the matter: 1. The King has 
prescribed the oath and how it is to be done, which he has a 
right to do. 2. And for a person to perform a different act 
is disobeudience. However sincere the party might be will 
make no difference, as ignoi'ance is no excuse. With an 
open Bible, it is our business to know what the King requires. 
The trouble with these people who have been sprinkled in- 


stead of being baptized is they do not seem to know that the 
Kingdom of God has a prescribed "oath of allegiance" that 
must be taken before one can rightfully claim citizenship in 
the kingdom. . . 

G. M. Walker. 
Worthington, Minn. 

Brother Walker is one of our older ministers 
who has given long years of faithful service. He 
gives a clear-cut statement of a position held by 
many who would not state it so logically or bravely. 
We merely call attention to the fact that the pam- 
phlet in question contains no statement of opinion 
by its editor but merely gives quotations from the 
writings of certain men whose opinions are not at 
all binding upon us but are certainly interesting. 
And we add three suggestions: 

1. A God before whom "ignorance is no ex- 
cuse," and who is more interested in the form of an 
"oath of allegiance" than in character, life, and 
service, does not seem to us to be the God whom 
Jesus revealed. 

2. That the Kingdom of Heaven resembles 
the kingdoms of earth in requiring a specific form 
of an oath of allegiance, seems to be not only a 
"human opinion" but a very doubtful one. Jesus 
rather emphasized the difference between the 
earthly and the heavenly kingdoms. This whole 
idea of baptism as the oath of allegiance is a human 
invention. Let us stick to Scripture. 

3. Our correspondent fails to incorporate into 
his system some of the most positive and unmis- 
takable teachings of Jesus. Who are the people 


whose sins are forgiven? See Matt. 6:14. Whose 
is the Kingdom of Heaven? See Matt. 5:3. Who 
shall inherit the kingdom prepared for them from 
the foundation of the world? See Matt 25:34-40. 

When we get through discussing whether one 
who errs about forms may still be a Christian, per- 
haps some harsh person will raise the question 
whether one can be a Christian who excludes from 
the fellowship those whom Jesus explicitly- 
admitted. Yes, we think he can, for we believe 
that ignorance is an excuse. 


We have received from the Rev. Charles Hill- 
man Fountain, of Plainfield, New Jersey, a pamp- 
hlet in which "Charges of teaching false doctrine" 
are brought against President W. H. P. Faunce, 
and Prof. Gerald Birney Smith. The charges are 
supported by considerable extracts from the 
books of these two writers. 

We would recommend the circulation of this 
pamphlet for two reasons. In the first place, the 
extracts are well worth the price, which is only five 
cents. They contain some splendid and luminous 
statements of Christian truth which it is good for 
any man's soul to read. For example, this defini- 
tion of Christianity: "The religion of Jesus is noth- 
ing more and nothing less than the revealing of the 
purpose which is eternally in the life of God, and 


the implanting of that purpose in the minds and 
life and laws and institutions of men." 

And in the second place, it seems to us entirely 
right and wholesome that one who believes that 
certain teachers are destroying the faith which 
the ought to defend should say so, clearly and ex- 

The author of this pamphlet encloses with it a 
creed which he has composed with some assistance 
from others and which he suggests that churches 
should adopt as a text of ortnoaoxy. From the 
point of view which he occupies, these men whom he 
criticizes are evidently very dangerous teachers. If 
we occupied his viewpoint we should certainly go 
after them with all vigor. As it is, we think that 
the position occupied by Mr. Fountain is itself a 
very dangerous one and that his creed contains 
items which are untrue in fact and irrelevent to the 
purposes of religion. We think he is a teacher of 
false doctrine. 


The Seventh Annual Report of the Board of 
Education of The Disciples of Christ has been is- 
sued. It gives the best statement that has been 
made up to date of our total educational situation 
and should be studied and preserved. The report 
includes a part of the very elaborate survey of our 
colleges which was made under the direction and at 
the expense of the Council of Church Boards of 
Education. The findings of this survey are, on 


the whole, favorable to the colleges: "They are 
dominated by the religious motive" ; "they are 
among the great moving forces of Disciple contin- 
uance;" 'They have a real jewel in their conception 
of religious education;" "they are unique in the 
large place which is given in their curricula to the 
Bible and allied subjects." But they are "on a fi- 
nancial basis which has definitely insured their 
pauperization ;" and their "chief fault is their local 
independence and lack of money." 

The survey apparently did not discover the 
fact that the unique emphasis given to Bible study 
in Disciples' colleges is largely because our minis- 
terial training is chiefly conducted as under-gradu- 
ate work in these colleges, and their curricula there 
fore include much professional work. To com- 
pare them in this respect with colleges of denom- 
inations which train their ministers in graduate 
schools is obviously meaningless. We suspect that 
the average non-ministerial student in a Disciple 
college does get more Bible study than the average 
student in other colleges; at lease we hope so, but 
the survey does not prove it. 


(The following was written after Dr. Ames lias announced his 
forthcoming Letter to the Devil, but before it has been made 
public. Ed. ) 


I hope that it is not out of any maudlin senti- 



merit that I address this letter to you. The view I 
hold ol your character obliges me to such a feeling 
of respect as rises above any mere seniinientality. 
It is true that as a child I did mix into the mosaic 
of your character a certain sentiment, born, I think, 
of hearing the expression "give the devil his dues." 
This popular saying seemed to my childish mind 
to im.ply that you did not always receive from men 
what exact justice required. And then too so 
many courses upon which my heart was set were 
attributed to you that I formed a certain colorful 
estimate of what you liked as well as of what men 
denied you. But if earlier I might have inclined 
to become your advocate and to speak only of your 
merits, the years have brought to me, I hope, a 
nicer discrimination of what you yourself would ap- 
prove as well as of what is permitted me. 

On earth, as you perhaps know, this is a season 
when Goodfellows wait upon our unfortunates, 
when men turn to friends with gifts or remem- 
brances, and when many of the thoughtful of us, 
reflecting upon the past, face the future with reso- 
lutions of change in our deeds, or words, or 
thoughts. If this letter is born of the spirit of this 
Yuletide, it is only in the most general and indirect 
way. True it is that during these days I have 
thought of you again and again, Sir. This not in- 
frequent memory of you first took form, however, 
as a desire to address you directly when I saw yes- 
terday a letter that a friend had addressed to God. 

I hope. Sir, that you will pardon this reference 
to him who men do name your dearest foe. But you 


must know that, whatever the exact historical re- 
lation between you two gentlemen — I try in my hu- 
man way to be impartial — your name is often link- 
ed with his by way of a not always uninvidious 
contast. But if my maturer appraisal of you be 
just, you are not one to blink any fact, though its 
unpleasantness might make a man feel justified in 
overlooking it. I doubt if you are sensitive to 
many things that touch men to the quick; for as 
notions of God change, even so I note here and 
there, Sir, a growing reappraisal of your character. 
But if you were every whit the aspiring but defeat- 
ed rebel that pious legend has painted, I doubt that 
you would have just cause to feel ashamed of that 
titanic struggle with deity, a struggle forever lost 
but forever renewed with courage unspeakable. 
Even men know that there are circumstances in 
which to lose a battle is to win the victory. 

I do not say, if I may be pardoned the boldness. 
Sir, that your life shall succeed in that it seems to 
fail. Frankness compels me to say that I think 
you shall fail ultimately as you have failed success- 
ively. I believe that the inexorable Fates are 
eternally set against you. But allow me to say how 
profoundly your more than divine valor moves me, 
Sir. From your unrelenting struggle against what 
seemed tyranny to you, men have caught an irre- 
pressible enthusiasm for freedom. A torch has 
been lighted from the fire of your heroic example 
that shall never be put out until the darkness of 
tyranny shall be dispellled by the gracious light of 
human liberty. It is due in no small way to your 
inspiriting rebellion that men have steadfastly re- 


fused to counsel with despair, even in hopeless cir- 
cumstances; that men have steadfastly refused to 
take No as an answer from oppressors ; that the un- 
controllable contagion has spread from earth to 
heaven, and men now refuse to call heavenly free- 
dom what would be earthly tyranny. It is this 
unequivocal Yea that men have learned from you 
to give to the surge of life and aspiration that has 
enabled Ireland for seven hundred years to see as 
real what was utterly unreal, but by the false see- 
ing to make it true. And if from the inspiration 
you long ago gave unyielding Prometheus, we have 
so profited as to dethrone not only earthly tyrants 
one by one, but to substitute for the divine sov- 
ereignty of God the more amiable attributes of 
equality and companionship, we shall not give in 
even to you who have forged for us the instrument 
of our achievement. Even if you should finally 
win a decision over deity, you, thanks to an in- 
fluence larger than you knew, must still reckon 
with man. I pray pardon for these bold words; 
but, as man has caught your spirit, they are true. 
This is defiance that praises more than it rebukes. 
Sir, if you will but see it this once from our human 
point of view. 

But it is not this that I most wanted to say to 
you in this letter. " I should not greatly wonder, in- 
deed, if all this story of your splendid rebellion is 
but a way man has found, through telling myth, 
to project on cosmic scale traits inherently human. 
It adds to man's respect for man to see that human 
impulses and powers catch grandeur by being ob- 
jectified in highest heaven or in lowest hell. 


The way in which I most like to think of you 
is far removed from such legends as go up and 
down the earth about you. These legends put you 
too far away. You are not far away, bue ever 
near — almost as near as God. You are a very part 
of me — the part which forges not forever on. 
When, great issues inpending, the human heart is 
torn between divergent paths, and shadowy shapes 
stand in each path as smiling tokens of future joys, 
the troubled soul must choose at last. From many 
inviting ways it can take but one. The ways that 
man might go, but does not — you are the rejected 
ways. You are the stifled part of man. 

Or, in more picturesque mood, I sometimes 
think of you as the embodiment of the many selves 
I have passed on the way to becoming the self I am. 
The infant starts in quest of selfhood with rich pos- 

"A wedding or a festival, 
A mouning or a funeral ; 

And this hath now his heart. 
And unto this he frames his song: 
Then will he fit his tongue 
To dialogues of business, love, or strife." 

How many different persons he might become! 
But every act of his early years, every choice of 
his later ones, at the same time commits him to 
the ever narrowing road ahead and closes irrevoc- 
ably the open doors to many other inviting land- 
scapes of personality. 


The tragedy of life is that man who would be 
so many personalities can adequately become but 
one. Fully to exploit one desire, he must forswear 
how many, many others! At the price of what 
smallness must be purchase his meagre greatness! 
You are the heart of this tragedy of man. The 
selves that might have been but are not, marshal 
themselves as invisible legions to form the spiritual 
background of every self that is. The self of the 
first choice moves perpetually on to realization. 
You are the self of the second choice. You are the 
ever living God of the Other Alternative — the one 
man did not choose. For the growing bud to them- 
selves men ever reserve the name of good; but for 
the ungrowing stalk that supports the bud, they 
save the name of evil. Men rise on stepping stones 
of their dead selves to higher things. You are 
these dead selves; you are the stepping stones 
which man has made for himself. 

You are the clay which the human potter re- 
serves for dishonor. Can the clay choose what it 
shall become? We have made your name mean 
that which is less than the best, and, because you 
are limited, yea constituted, by our definition, I 
can find no blame for you. I can deeply respect 
you, since in distributing roles for the unfolding 
drama of my life, I make you play the invariable 
part of villian. My respect even leans toward af- 
fection when I remember how long I have paused 
over each rejected self, how reluctantly I have paid 
the price of choice, the tragedy of giving up many 
ta realize only one. It is not that man loved you 
less but that he loved the ongoing impetus more, 


that he has grimly defined you into irremediable 
mediocrity. I must forever link you with God ; you 
are coeval with him, you are his great concomitant. 
But you are but a by-product of the human process, 
the process that is Man. Of the process, then, let 
me sing — that I may glorify God and vindicate you, 
his devil and ours. 

Darkly within the slimy mire the crayfish 
works his spell, 

To weave around him silently an ever harden- 
ing shell; 

Such as bequeaths his softness to the mud 
where it belongs. 

And fits himself to take his place with toilers 
brown and strong. 

But once his growth is fully won, his early end 

He finds all further growth denied by that al- 
ready gained. 

Then face he must anew the travail of rebirth, 

Or find his goal become his doom through the 
encrusting girth. 

In mystic darksome ways this cycle is for men : 

All growth must end in growth, or harden into 

All system and all thoughts involve a larger 
whole ; 

Man too must grow for gowth, or lose his liv- 
ing soul. 
Chicago. T. V. Smith. 



Dr. Ames' "Letter to the Devil," which was 
printed in The Christian Century, of June 1, ap- 
pears in full in The Torrington (Wyoming) Tele- 
gram, of June 29, with the statement that it "was 
written by Dr. H. T. Clark, of the local Baptist 
Church and has been sold to an eastern magazine of 
national circulation. In order that all home folks 
may have an opportunity to read it first, he is hav- 
ing it published in the Telegram." 

Here is interesting material for a study in ab- 
normal psychology. Either the party to whom the 
letter was addressed was so stimulated by it, per- 
haps so enraged and alarmed, that he has invaded 
the ranks of the ministry and put it into the mind 
of a worthy pastor in Wyoming to claim as his own 
what had already been printed in Chicago; or else, 
the gentleman in Wyoming has been over-persuad- 
ed by the arguments of some of these dealers in 
ready-made sermons who proclaim in their adver- 
tisments that "originality is nothing, — Neither 
Jesus nor Paul ever claimed to be original." 

There are so many kinds of liars in the world 
whose lies injure others than themselves that per- 
haps one ought to be grateful when a man without 
talent for adhering to truth turns his prevaricating 
energies into so harmless a channel. 

We are going to subscribe for The Torrington 
Telegram, for some good things may be in store. 
We may find a chapter from Pilgrim's Progress or 
Lincoln's Gettysburg Address, given to us in ad- 
vance of their publication in an eastern magazine to 


which the local minister has sold them. Wouldn't 
it be fine if Rev. Mr. Clark would write a "Letter 
to God" ! We believe he could do it. He probably 
would not care to write one to Alexander Campbell. 

a quarterly publication has been a useful advocate 
of the community church movement, has become a 
monthly with a subscription price of two dollars. 
It is still being edited at La Grange, Mo., by D. R. 
Piper, but our trusty Fellow, Clay Trusty, of Indi- 
anapolis, is now business manager and publisher. 

The Scroll aims to be the medium of communi- 
cation among the two hundred and fifty members 
of the Campbell Institute. Send news items. Send 
brief articles. Send suggestions for the improve- 
ment of the Scroll, or for the enlargement of the 
usefulness of the Institute. Send your member- 
ship dues (to the Secretary-Treasurer) if you have 
not already done so. 

The corner-stone of the new building of the 
University Church of Disciples of Christ, Chicago, 
was laid Nov. 5, and the walls are rising rapidly. 
The fund of $232,000, now fully subscribed and 
about half paid in, is expected to cover the entire 
cost of the plant except perhaps the furnishing of 
the educational and social building. The next an- 
nual meeting of the Institute can be held in the 
new building. 




W. D. MacClintock 

(The following address was delivered at the laying of the 
corner-stone of the new building of the University Church 
of Disciples of Christ, Chicago, Nov. 5. Professor MacClin- 
tock interprets the significance of the location, which is on 
a very prominent corner, opposite the principal entrance to 
the campus of the University of Chicago. The other three 
corners at this street intersection are occupied by the Tower 
Group including Mandel Hall, the Bartlett Gymnasium, and 
the new building of the Quardrangle Club. Competent critics 
have said that the completion of the church will make this 
the most beautiful corner in Chicago. — Ed.) 

This happy occasion and especially this notice- 
able place in the city where we stand have suggest- 
ed to me the contrast between the two comple- 
mentary aspects of our religion: First, the religion 
of the market-place and public square; and second, 
that of the school, the monastery and the private 
retreat. On one side those ideals and feelings 
adapted to the open, popular, moving, practical 
plaza and public corner; and on the other, those of 
shy, mystical, meditative, worshiping places. Jesus 
taught often in the open city squares, and often 
went apart with few or no disciples to pray. 

And these two aspects of religious culture are 


deeply persistent in the whole history of our Christ- 
ian faith. Jesus' early disciples grouped them- 
selves in such natural, instinctive parties — some 
emphasizing the morality and open goodness of 
Christ, and some his mystery and grace; some 
workers and preachers, some poets and mystics. 

And down through the centuries we have two 
corresponding prominent types of churches and 
disciples: First, there was the great continental, 
popular church built on the public squares of the 
cities, with great, wide-open, western door, calling 
all to worship ; it was built by the subscriptions 
and personal labor of large companies of the com- 
munity, built for the whole people, open always for 
the admiration and respect and the worship of the 

Second, There was the church of the monas- 
tery, and of the school, and of the private chapel. 
These were built in the woods and on the high 
places, and in the bye-streets of the cities, built by 
single, devoted believers, built for study and con- 
templation, with their choir and altar spaces larger 
than their public auditoriums, served and enjoyed 
by silent monks. 

And there they are today — St. Paul's Cathed- 
ral on the roaring city square and Westminister 
Abbey with its at least originally remote seclusions. 

Like the birds of the poet, 

"He sings to the wide world, 
She sings to her nest; 
In the nice ear of nature 
Which song is the best?" 


To which the only answer is that each is per- 
fect, having its own divine work to do. 

With such instinctive placing of houses of 
teaching and worship, went and still go inevitable 
types of religious philosophy, of ritual and worship, 
of moral teaching. The plaza church emphasizes a 
quickly apprehended catholic faith, and a simple, 
unspeculative morality. It must speak of what 
can clearly and simply be got over to a careless, 
hurrying company of people. It must know the 
world as it realistically is, what will work well in 
actual, varying human behavior. We should ex- 
pect it to be concerned especially with mortality, and 
that not too much "touched with emotion." Such 
a teaching center will speak more of public service 
than af personal salvation, and will find the latter 
in the former. It is sure to be filled with the spirit 
of science, of expert knowledge as to human nature 
and society. Its doctrines of God, of experience, 
of immortality will be colored by its needs of being 
close to moving worshippers — simple, rational, full 
of common sense and of widely accepted ideas. It 
will not fear to be very practical, proclaiming al- 
ways that "godliness is profitable for the world 
that now is." Its struggle is with open, careless 
sin and worldly indifference roaring by on costly 
wheels. Its is the special mission of drawing up 
and announcing the traffic regulations of the City 
of God, and ceaselessly policing its streets. The 
science, sport, business and pleasure all about it 
must be saved from materialism, excess and perver- 


With a kind of divine, romantic assurance and 
bravado, we are placing our church on this most 
public, most exciting corner of our entire commun- 
ity. We are surrounded by the palaces of sport, 
of social pleasure and of practical studies. Here 
endless streams of hurried, uncaring young people 
pass by. The very bells above us call us to hurry, 
to group ourselves in social classes, they proclaim 
competitive victories and defeats, they loudly pro- 
claim even our hours of sleep. It is a spot which 
will never decay; for decades and for centuries its 
towers, and battlements, and gables will look down 
on a pulsating stream of eager, hurried, changing 
humanity. What possible gospel, one must ask, can 
be adapted to this tumultuous place? 

But let it be so. As Kipling's old, rude cattle- 
boat boss said, "I preach His Gospel here." It may 
be more an ethical than a mystical message; but it 
will be a flexible, contemporary, critical attempt to 
present and interpret Christ here and now, with 
modern language, modem symbols, and with mod- 
ern applications. Other people for other places, 
audiences, moods. Here is no shy retreat for clois- 
tered quiet, for ruminating creatures to wander in. 
Our very architecture proclaims our work, beautiful 
in modern stone and concrete, with large open doors 
and windows — light everywhere. We are subject 
to the inquiry and approval of the passer-by, like 
the great statuary of the Italian renaissance. It 
means a human expert center for teaching right- 
eousness — a church of the Living God. 

And I judge that this aspect of religious teach- 


ing and activity and this particular location are 
very characteristic of our brotherhood of Disciples, 
true to their history, philosophy, taste, and type of 
piety. We have been always essentially a market- 
place people — not students, writers, mystics, but 
preachers, contenders, evangelists. Even though 
our prosperity in our early days was so largely in 
the country and smaller mid-west towns, there is no 
difficulty in seeing our instinct for the best places 
on the best streets, handsome buildings on hand- 
som.e corners, well-to-do, middle-of-the-road normal 
equipment for our work. 

We have not done well in building schools, 
training-centers for our ministers or sacrificial 
churches for the unprovided places of the earth. 
Things are now improving rapidly in these matters 
and none may say that we are now indifferent to 
our missionary, educational and philanthropic work, 
though we all confess we are far behind both our 
duty and ability. What we have done well is to 
build handsome, classical, renaissance, modern 
buildings on the best corners of the Main Streets of 
our big prospering western towns, on corners like 
this, with the natural services to the communities 
which such can serve. 

This must be so, I think, for a people who 
claim to grasp and teach the very central core of a 
religious system, who claim therefore to have a 
formula upon which all types of Christian persons 
can unite. It is possible that we are mistaken 
about our formula, that we have no more than 
others grasped the very heart of our Master's 


teaching. But so long as we feel and claim that we 
have, there is no place so becoming for us as these 
very centers of population, these gathering and 
broadcasting places of the earth. 

Christian history shows the starting up, flow- 
ering, fixing of groups of disciples around some one 
or more special doctrines or practices of the relig- 
ious life. Some were and are "of Paul,'' some "of 
Apoilos," som^e "of Cephas." And it is known that 
some made a party even of Christ. And in the past 
many have boasted that this was distinctly Chris- 
tian — to provide for the many and varied sides of 
the religious mind, "lest one good custom should 
corrupt the world." 

But this resulted along the centuries in eccen- 
tric, over-individualistic, perverse groups and 
churches. These hardened into intellectual, limit- 
ing creeds and rituals, dividing sharply "the body 
of Christ." Paul and John fought earnestly at the 
beginning against this divisive instinct, pleading 
for unity. And all down the years, now this and 
now that body has risen in the church working for 
such unity by a "return" to the primitive, essential 
units of Christ's teaching and method. We are one 
— perhaps the latest with much success — to make 
this plea, and to develop a church group to teach 
and practice it. 

And in our early day we had distinct formulas. 
We would have no man-made creeds ; we would de- 
rive all from the very words of the New Testament 
alone; v/here the Bible speaks we speak and are 


silent when it is. We pleaded against a divided 
church, preached the beauty, the usefulness, and 
the practicability of Christian Union. Here evi- 
dently is no modest, shy, personal, individual doc- 
trine, no hole-in-a-corner philosophy. It truly is 
for the maket-places, the public corner, the center 
of discussion, of logic and science — a rationalistic, 
v/orkable theology and practice. And one who 
claims such a treasure, even though he carry it in 
en earthen vessel of personal modesty, must put it 
like a light in the center of the room. 

And there can be no doubt that such an en- 
thusiasm for unity and the practices that flow from 
it are an essential part of the Christian principle. It 
emphasizes the common element in a distributed 
culture, it enforces simplicity of belief and uniform- 
ity of conduct, elements most essential in the wide 
propaganda of truth. It has not all the truth, but 
does have those features m.ost serviceable in a high- 
ly difficult, contentious, hurried world. To keep us 
from destroying one another, theologically as well 
as politically, we must have a few golden rules both 
of thinking and practice. The streets of our actual City of God must be increasingly straight, 
clean, smooth and well policed. And some group 
must have the genius, the taste, and the privilege 
of making them so. That done and kept up, there 
is then room on such golden streets for beauty, ro- 
mance, mystery and even shy retreats for medita- 
tive souls to wander in. But som.ebody must for- 
ever keep our physical and our mental streets clear 
and clean. 


These then are some of the things which we, 
or any other people or culture claiming a formula or 
even a spirit for union of all Christians, must have 
and teach: simplicity of doctrine, an easily ob- 
served ritual of worship, an unfailing social ser- 
vices. They m.ust have also a passion for preach- 
ing, for converting and absorbing others and for de- 
fending the Constitution of the Faith. 

Such ideas led our fathers to a sound, though 
a violent and finally temporary, emphasis on the 
mere text of the New Testament as a sufficient 
guide in all matters of faith and practice in religion. 
This was most timely and useful as a protest 
against the older systems of doctrines built up and 
phrased by theologians and church councils, but 
which had hardened and perverted Christ's teach- 
ing and so become a burden and encagement to 
many souls. To call men out of these cages, to put 
them in fresh contact with the mind of Jesus and 
his first interpreters was well. We co-operated 
with all the freeing, non-credal movements of the 
modern world in opening the fresh treasures of the 
New Testament to all the people. And in our simple, 
popular, often uneducated western way we did it 

But we have had to learn in the recent years 
that our form.ula here is confusing, cramping, and 
finally in the way. We had to learn that the 
Bible, even the New Testament, is no simple 
book, easily read and interpreted without scholar- 
ship and study, one that yields to him who runs a 
clear and adequate guide to belief and practice. On 


the contrary we had to come to see that our scrip- 
tures are terribly complex, not self-explanatory, 
that the teaching of the Master has been conveyed 
to us through the varying personalities, philoso- 
phies and expriences of his early disciples. 

Then we with most modern Christians have 
come to see that the only unifying principle in all 
our varied teachings is the beauty, consistency, 
social soundness, spiritual imagination, human 
helpfulness of the Personality of the Son of God, 
our Master. Here is the one ever-living, enlight- 
ening spiritual force, that functions wherever man 
goes, grows with his growth, which age cannot 
wither nor custom stale. 

And it is this doctrine of the saving power of 
the personality and way of life of Jesus the Christ 
which is exactly adapted to this public corner. Fol- 
lowing persons not formulas, is the way of the 
average man, of all of us in times of solicitude as 
to life and death, that unites when even principles 

So be it. We will preach here the personal 
character, the faith, the experience, the reasonable- 
ness and gentleness, the way of living of Jesus of 
Nazareth. We will speak endlessly of "the glory of 
God as seen in the face of Christ." The hurried, 
critical, even indifferent student will hear it, the 
unifying, time-serving bells of the University will 
help us speak it. The church in Mandel Hall will 
soon move away, but the years are witiiout number 
which will see this building we make preaching 


Christ's good news here. We shall pipe songs of 
joy to the children of this market place and they 
will dance — the bright cherry aspects of Christ's 
way of life. We shall speak tenderly too of the 
iiard experiences of man on the earth, and they will 
weep, to know the tender mercies of our God. 


Dear Papyrus: 

Received "Scroll Tract Number 1," "Who are 
Christians ?" 

Don't want to be dictatorial, but would not the 
title "Who are Campbellites ?" be more suggestive 
and descriptive of the contents? 

J. H. 0. SmTH. 
Pittsburg, Kansas. 

The suggestion is interesting and welcome, as 
sny suggestion from Brother Smith is always sure 
to be. But on the whole, no, we do not think that 
the proposed change of title would be an improve- 
ment. The tract in question quoted extensively 
from the arguments of Alexander Campbell, W. K. 
Pendleton, and Isaac Errett touching the question 
as to who are Christians. We are of the opinion 
that having an open mind to hear and weigh what 
these men have said on the subject does not consti- 
tute one a Campbellite. It is certainly no sign of 


spiritual freedom for one to be willfully ignorant of 
the thought of great men of the past. The tract 
narrates the fact that Mr. Campbell was promptly 
and vigorously criticized for saying that there were 
Christians in Methodist and Presbyterian churches. 
There are always people like that. These critics 
felt under no obligation to agree with Mr. Campbell, 
although they were members of "our churches." 
And the men of today certainly have equal liberty 
to dissent from his opinion. But it does not seem 
to us absolutely essential that one must differ with 
him on this point, or even that one must be unin- 
terested in his opinion, in order to escape the charge 
of being a Campbellite. 

And did you ever notice how zealous some of 
the brethren are to maintain the "historic position 
of our people" when that seems to support their 
own views, and how quick they are to cry "Camp- 
bellite, Campbellite!" when the fathers are quoted 
in defense of some other view? 

We repeat what was stated in the introduction 
to the tract: The material was published for his- 
torical information and for individual study. Every 
free man is entitled to give it as much or as little 
weight as he pleases, and to draw from it any con- 
clusion which the logic of the facts seems to 
justify. And as Mr. Campbell, Mr. Pendleton, and 
Mr. Errett were not considering the question of the 
conditions of admission to one of "our churches," 
we are, after mature consideration, unanimously of 
the opinion that the title suggested by Bro. Smith 
would be less appropriate than the one which was 

Page 12 THE SCPwOLL 


• John Ray Ewers. 

(The following was broadcasted, Nov. 5, by the 
minister of the East End Christian Church, Pitts- 
burgh, with the explanation that it v/as ?i statement 
of personal faith and not one adopted by the church 
or to be imposed upon anyone else. — Ed.) 


I believe God is a personal Spirit, best inter- 
preted as "Our Father." Since He is Eternal Love I 
live in a friendly universe. I think of my Father- 
God as possessing immeasurable intelligence, will, 
love and power by which He fills and operates the 
universe. Yet with all His vastness and holiness 
He loves me. Just as the rays of the sun reach 
every stock of wheat upon the planet so His love 
reaches me, individually. This conviction gives me 
strength, dignity and eternal hope. 


I believe that Jesus is the unique Son of God 
and that he is my Saviour. I conceive of him not in 
minimum but in terms. He is one with 
God in spirit and purpose. As I study and ex- 
perience Him, he rises above the human category, 
he is divine as men are not. The mystery of His 
nature I cannot solve, but I believe that "God was in 
Him reconciling the world unto Himself." He was 
an object lesson, in human form^, of God. No mere 
man can save me, but Jesus can. I understand God 
only as I understand Jesus, for He reveals God. 
His divinity is proven to me by His sinless, full- 


orbed character. I believe that it is right to live 
as He lived. I love Him with all my heart, pray 
to God thru Him, and dedicate my life to His ser- 
vice. Without reservation and without compro- 
mise I accept His divinity. I believe that He has 
risen from the dead and lives eternally. 


I believe that the Holy Spirit is the active em- 
anation of Deity. I hold that the Holy Spirit is 
God at work in His world, guiding, comforting, 
molding, and in all noble ways influencing the 
hearts of men. I think of inspiration and illumina- 
tion as the province of God's Holy Spirit. I believe 
that it is right for me to yield myself to His guid- 


I believe that I can talk to God and that He 
delights to hear His child's voice, nor do I believe 
that that voice is without influence and effect up- 
on the heart of God. I believe that prayer is the 
highest spiritual function of which a man is 
capable. I believe in praying not only when I am 
in extreme need, but also when I am happy and 
prosperous. I would be ashamed to come to God in 
adversity, if I avoided or neglected Him in pros- 
perity. Prayer, to me, is the vital breath of the 
soul; it changes me and it influences God. I be- 
lieve in asking God for whatever I want and that 
He, in His love and wisdom, will either answer me 
''Yes" or "No". I do not wish to dictate to God. 



I believe that the Bible is inspired, not me- 
chanically but vitally. I regard the Bible as a 
text-book on Religion and Ethics, and I believe that 
it was written by inspired men. I believe with 
Coleridge, "The Bible is inspired because it inspires 
me." I believe that the Bible contains the progres- 
sive revelation of God, culminating in the person of 
Jesus. Jesus is the clear window thru which we see 
God. I believe that the Bible is for daily reading 
and meditation and that it reproves, instructs and 
illumines my mind and soul. I do not believe that 
all of the Bible is equally valuable, but that the 
words of Jesus are supreme and that its chief con- 
tribution is the introduction it gives me to the spirit 
of my Master. 


I beieve that the pictures given of heaven in 
the Bible are symbolical but that they are essen- 
tially true. Heaven, I think, is the home of the soul, 
the spiritual home of all the noble of all the ages. 
To enter such a company will be the reward of con- 
trol, suffering, and Christ-like living in this world, 
thru the grace of Jesus and the favor of God. I be- 
lieve that virtue has its reward and that the ac- 
ceptance of Jesus in truth, is to be found in the 
eternal companionship of God, Jesus and the saints 
of all times. 


I believe that the pictures given of Hell in the 
Bible are symbolical but are essentially true, stand- 


ing for the punishment of wickedness and the denial 
of Jesus. I believe that all sin carries punishment 
in its train. I believe that part of that punishment 
will consist in remorse over wasted opportunities 
and selfish use of them. I believe that part of that 
punishment, the major part, will consist in separa- 
tion from the companionship of God, Jesus and the 
good and great of all ages. I frankly confess that 
in my inmost soul I fear the lashings of outraged 
conscience and the banishment from the society of 
the good, which sin would bring about. 


Because I believe in organization and coopera- 
tion I believe in the church as the social group 
whose duty it is to bring the Kingdom of God into 
this whole world. I believe that the church was 
divinely founded and that it holds a divine task. I 
regret the many weaknesses, divisions, and mis- 
takes that the historical church has shown to a 
doubting world. I believe that strength, unity and 
success can only come by a return, not formally but 
spiritually, to our Divine Master. The church, to 
me, is broader than any one denomination, it in- 
cludes all those who accept and who seek to follow 
Jesus as Lord. I regard all such disciples as my 
brothers in the common faith. I believe that the 
church of today has drifted far from the simple 
spirituality of its founder and needs to return to the 
pure life, the love of humanity and the beautiful 
spirit that dominated Jesus. 


I believe that our religion appeals to the best 


intellects and therefore that emphasis should be 
placed upon the cultural side of our faith. Chil- 
dren should be given correct ideas of God, Jesus, 
and all the items mentioned above. The end of such 
education in religion would be the love of God and 
of Jesus, and the joyful and whole-hearted accept- 
ance of their way of life. 


My Christian experience being so rich and 
happy leads me to desire to share it with as many 
others as possible. Therefore a holy zeal burns in 
my heart to tell the story of Jesus and His love to 
everyone possible. I believe that this can be done 
by personal interviews, by public testimony and by 
the quiet influence of a true life. I believe that I 
cannot remain a Christian unless I try to build up 
the Kingdom of my Master. 


I believe that the final test of the value of my 
religious faith is demonstrated to an unconvinced 
world by the genuineness of my social service. I 
believe that society has a right to expect from me, 
as a man who wears the name of Christ, expressions 
of love in the form of social justice, mercy and 
righteousness. I believe that this service cannot be 
given without sacrifice and suffering upon my part, 
and, in the spirit of Jesus, I am glad to give these 
proofs to the world, to the limit of my ability. I 
am convinced that this spiritual attitude and ser- 
vice is the key that will unlock all the conflicting 
social problems of today and of all days. 




By T. V. Smith. 

Over the cosmic nerves which make sensitive 
the ethereous encasement of our world there came 
to-day three pious heralds clad in Yuletide trap- 
pings. Strange ancients two of them were, taken 
bodily out of their simple setting in bygone ages 
and sent breathless over the unwired ways of this 
new age. The same strange impartiality that sends 
rain alike upon the just and the unjust rules, be- 
yond a doubt, the sensitivity of these invisible 
lines of communication that have brightened this 
Christmas Eve. The perplexing indifferentism 
toward the messages which they bear can mean 
only that the wireless waves have no speech of their 
own wherewith to protest what they transmit. 

But the Prince of the Power of the Air, the 
spirit that now worketh for the children of obed- 
ience, would have censored these aerial offerings, 
had he not been taking his moral holiday. To the 
first aspirant he should have said : Should the oxen 
ride in airships or trudge still upon the ground? 
You are a child of the slow-moving past, early-born 


and earth-bound. You served man when he 
journeyed no faster than his own two feet could go ; 
you survived man's first faster advance and at- 
tended him still when the strong ox and the fleet 
mustang came under his dominion; but ecns have 
passed, and man has changed. If I shouiu give you 
a ticket through the quick wildness of my domain 
and you survived the ordeal and came to the palace 
of man, he would not recognize you as his great 
love of nursery days, nor would you feel at home in 
the company of his new familiars. Your clothes 
would scratch his furniture, and your speech would 
be but half remembered syllables of a childhood 
which man is content no longer to recall. If love of 
him whom once you served deter you not, consider 
then at least your own safety and seek no passage 

"0 thou, who plumed with strong desire 

Wouldst float above the earth, beware! 
A shadow tracks thy flight of fire — 
Night is coming! 
Bright are the regions of the air, 
And among the winds and beams 

It were delight to wander there — 
Night is coming!" 


And to the second devout aspirant the Prince 
of the Air should have said: Why Come you here 
to-day? Your dress is of the modern age, but your 
speech betrayeth you. It was yesteryear you 
spoke to man, and he obeyed your voice. But while 


you slept or idled, a change came over him. You 
noted not how quietly his adolescence slipped from 
him, and the mantle of manhood fell upon him. The 
awkward youth you knew so well has grown to self- 
reliant man. If you perchance bought passage on 
some slower moving line and then came carefully 
upon man while he was at play, he might recognize 
you and take you to his heart for a reminiscent 
hour or two. But if you came in unheralded over 
this adventurous route, he would blush at your 
voice as he turns abashed from other memories of 
those awkward transition years. Take to heart the 
lesson of that holy one in whose name you speak, 
and do not try to pour the wine of your ancient sal- 
vation into the new bottles that humanity has 
dressed. If you really seek to serve man, let these 
words dissuade you from asking transit over my 
perilous airy waste. But if this motive move you 
not, bethink you of yourself. The high air offers 
safety to none but those who live to learn and love. 

"If the whirlwinds of darkness waken 

Hail, and lighting, and stormy rain; 
See, the bounds of the air are shaken — 
Night is coming! 
The red swift clouds of the hurricane 
Yon declining sun have overtaken. 

The clash of the hail sweeps over the 
plain — 
Night is coming!" 

Just at the close of day there came a third mes- 
senger who craved an hour's audience with man — 


with man in the name of God. The noble know the 
noble: clear and strong rang out his voice over the 
illimitable space. Had the Prince of the Air been 
present, like this his words would have gone: You 
know the race of men. You speak no cant, you 
know no platitudes. Your words sound not out for 
the living what once was living but now is dead. 
When you speak of the old and dead, it lives again ; 
and no fire burns so low as not to be fanned to 
flame again by your breath. A living man, you 
speak to living men. Your presence makes my un- 
seen but far-reaching nerves vibrant; my ether 
tingles to pass forward with speed of light what 
man is touched to hear. Speak on, speak on! Tis 
joy to serve who serves all living men. No track- 
less waste, no naked space can daunt your flaming 

"The deathless stars are bright above; 

If thou wouldst cross the shade of night, 
Within thy heart is the lamp of love, 
And that is day ! 
And the moon will smile with gentle light 
On thy golden plumes where'er they move; 
The meteors will linger round thy flight, 
And make night day.' ' 

The University of Chicago. 

The Congress of the Disciples of Christ will be 
held at Indianapolis beginning with an evening ses- 
sion on Monday, April 2, and extending through 
April 5. H. H. Peters is the president. 



By Orvis F. Jordan 

War is a curse, but in its wake are sometimes 
changes that are the beginnings of progress. War 
breaks up the crust of things. During the days of 
the recent unpleasantness with Germany the short- 
age of coal drove many churches together in order 
to save fuel. The contacts begotten in this period 
have in hundreds of cases resulted in the formation 
of community churches. Of course there are com- 
munity churches older than the war, but it was the 
war which gave the movement popularity, so that 
today over eight hundred of such organizations are 

A community church is not a standardized 
thing and can never be; hence there will always 
be dispute as to what organizations should be called 
community churches. A denominational church re- 
ceiving by letter freely all people coming to the 
community and developing a program of activity 
for the whole community has been rightly listed as 
a community church. Federations of two or three 
denominations with a single pastor, holding wor- 
ship in a single building, are included in the move- 
ment. Union churches of the older type are com- 
munity churches only if their chief interest is ser- 
vice rather than dogma. Independent community 
churches differ from the federated type in that 
they usually bring together large numbers of de- 
nominational varieties. The Community Church 


of Park Ridge, 111., includes 17 different denomina- 
tions in its membership. 

If there are any unifying concepts among these 
various organizations, they are tolerance and fel- 
lowship. To deny fellowship is regarded as a ma- 
jor sin, whether this denial is made in the name of 
a theory of baptism or the Lord's Supper or a form 
of church organization. The community churches 
are nearly all shepherded by men trained in the 
evangelical fold and using evangelical methods, but 
the big common and undisputed things of the 
Christian faith are set forth in the pulpit, while 
doubtful matters of private interpretation are lett 
to the individual conscience. 

Community churches fall easily into two lead- 
ing types, rural and suburban. The county-seat 
town still prefers its numerous varieties of com- 
petitive organization. In the suburbs of large cities 
economic pressure makes consolidation imperative. 
The larger number of community churches are rural. 
Probably most experts on the rural church favor 
the community church as the only solution of the 
problem of this church. Either denominational 
leaders must make trades, withdrawing churches 
here and acquiring exclusive rights elsewhere, or 
the people themselves will withdraw from all 
bishops and secretaries and take the reins of eccles- 
iastical power into their own hands. 

In practical adminstration, the most vexed 
problem is that of the missionary work of the 
church. The text-books for mission study are in- 


terdenominational, but the magazines, the cam- 
paigns, and the objectives are largely denomina- 
tional. The denominational community church has 
less of a problem here, but the independent church 
must yet find a solution. Recently the cause of the 
union women's colleges of the orient gave com- 
munity churches a fine opportunity for a big ap- 
peal. As the community church movement grows, 
it is to be hoped that our great missionary officials 
will set apart a number of things that can be done 
better on a union basis, and that they will call upon 
the independent churches to accomplish these ends. 

Naturally the strict denominationalist fights 
the community church movement tooth and nail. 
Numerous editorials have appeared in the Metho- 
dist press of the middle west scoring the movement. 
A Disciples writer in a recent issue of the Christ- 
ian-Evangelist notes with glee the separation of the 
Disciples from a community church in Wisconsin, 
and the state paper in Michigan makes cooperation 
with the community church movement a kind of be- 
trayal of the faith. But then, as Disciples know 
all too well from recent history, all new movements 
must first be misunderstood and maligned. 

Thomas V. Smith, the writer of the first article 
in this issue of the Scroll, is now an instructor in 
philosophy in the University of Chicago, where he 
received his Ph. D. last June. He was formerly at 
Texas Christian University and the University of 



By E. K. Higdon 

Many eminent men visit Manila in the course 
of a year. Residents of this city have been very 
fortunate in the type of visitors who have called 
within the last twelve months. Missionaries are al- 
ways on the alert for men and women who can 
bring them word of the thought and action in other 
parts of the world. The morning paper announces 
that Graham Taylor arrived last evening and a 
committee searches him out at the Manila Hotel 
and invites him to attend a luncheon of the Faculty, 
Graduates and the Alumni of the Union Schools. 
He comes and in an informal after-dinner address 
moves us first to laughter and then to tears and 
stirs and inspires us mightly. Professor K. L. 
Latourette of Yale comes from the World's Chris- 
tian Student Conference at Peking and is in port 
two or three days. We have just returned from 
vacation but we hear of his arrival and arrange to 
have him out for breakfast (all his other meals 
were dated). We have a delightful talk with him 
and Mary Eleanor joins him in singing "Bull Dog, 
Bull Dog, Bow, Wow, Wow!" Secretary Denby 
spends a week or more in the Islands and in an ad- 
dress at the Rotary Club goes out of his way to put 
in some good licks for prohibition. Many of us are 
elated to hear a man in his position speak so highly 
of the 18th Amendment, especially in a country 
where the Wet Season lasts all the year 'round. 
These men and others keep us in touch with the 
rest of the world and give us courage to work ahead 


at our jobs. In my opinion none of our visitors 
has helped us more individually nor has given a 
greater impetus to the cause we represent than W. 
C. Pearce, Disciple of Christ, Associate Secretary 
of the World's Sunday School Association. 

He came early in August. Four or five of us 
went out into the bay in a launch to greet him 
aboard the vessel which had brought him from 
Australia. After we had shaken hands all around, 
we took turns in telling when and where we had 
last seen and heard him. Is there anybody in the 
United States with even a little interest in the Sun- 
day School work who has not heard Pearce! It 
seemed that nearly all the Sunday School people in 
Manila had enjoyed that privilege at one time or 
another. Those who had not were given the oppor- 
tunity several times before he left. 

He spoke first to a group of young people at the 
Taft Avenue Church and showed that he was able 
to sense the need of our situation here by making & 
strong appeal for the proper foundation on which to 
build a nation. He was addressing students who are 
aflame with national aspirations. Two or three 
days later he spoke to five or six hundred young 
men in the College of Agriculture of the University 
of the Philippines. It is a question whether or not 
the more profound impression was made upon the 
audience or the speaker. The young men respond- 
ed with enthusiasm to his straight from the shoul- 
der blow in the name of national and personal right- 
eousness and Mr. Pearce declared that he had sel- 
dom, if ever, spoken to a more eager, more respon- 
sive, more intelligent appearing group. 


The Evangelical Churches of the city were just 
completing an evangelistic campaign and had work- 
ed up a large mass meeting with which to close 
their series of services. Mr, Pearce was scheduled 
to speak. Five thousand young people crowded in- 
to the largest public building in Manila and 1400 
others who could not understand English went to a 
nearby church to listen to Mr. Pearce speak through 
an interpreter. 

At an informal reception given by Mr. A. L. 
Ryan, Secretary of the Philippine Islands Sunday 
School Union Mr. Pearce brought us a message of 
hope and optimism based upon his travels thruout 
Europe, Asia, and Australia. Then on the Sunday 
before he departed he preached at the Union Church 
a masterful sermon on the subject of Religious Edu- 
cation. He aroused interest in and stimulated in- 
quiries about the organization which is doing the 
major part of the religious education in the Philip- 

Mrs. Higdon and I had a very pleasant evening 
with Mr. Pearce in our home. We have a number 
of mutual friends and acquaintances and it was 
very good to have word about them from a man who 
had seen them more recently than we. 

Mr. Pearce had several meetings with the Ex- 
ecutive Committee of the Sunday School Union of 
the Philippine Islands. He helped us formulate 
plans and programs which had been in very nebu- 
lous condition before he came. As all of the mis- 
sions and their churches are represented in this 


Executive Committee by both Filipinos and Ameri- 
cans, the actions taken are official. That is to say 
that the Disciples Mission, for example, supports 
the plans agreed upon by their representatives 
meeting with the other men and women of the Ex- 
ecutive Committee. We took action on some ques- 
tions, such as week-day religious education and va- 
cation religious education, which calls for more 
money than the Sunday School Union can raise on 
the field. Speaking for the W. S. S. A., Mr. Pearce 
assured us that he would do all within his power to 
secure an appropriation for the Philippines. The 
representatives of the Disciples Mission were not 
only pleased to have a part in these conferences 
with Mr. Pearce but are also anxious to have it 
known that they are in hearty sympathy with his 
campaign for funds in the homeland. 

V/. J. Lhamon has issued in pamphlet form his 
address delivered before the Congress of Disciples 
of Christ, at Columbus, Ohio, in April, 1922, under 
the title, "The New Creed of the Disciples of 
Christ." It is a plea for liberty, a criticism of the 
Sweeney resolution, and an argument for open 
membership. We rather regret to see the latter 
two linked together, for the resolution in question 
does not seem to us to stand or fall with the de- 
cision of the open membership question. Copies of 
Mr. Lhamon's address may be secured by address- 
ing him at Liscomb, Iowa. 



The writer recently bought on the street a 
copy of The Fiery Cross, which apears to be the 
official organ of the Ku Klux Klan. Just by way 
of indicating how wide a diversity of opinion there 
seems to be as to what constitutes Americanism, we 
quote three items from this single issue of the 
paper : 

"The Fiery Cross will maintain a policy of staunch one 
hundred per cent Americanism without fear of favor. It will 
strive to give the American viewpoint." 

"It presents a most anamolous situation to have the black 
man of Africa, incapable of development either mentally or 
morally that would qualify him for citizenship in the great 
white man's Republic, clothed and vested with all the rights 
and privileges that the white man can claim and are solely 
the white man's heritage." 

"Colonel Willi:!m Joseph Simons, formerly Imperial 
Wizard of the Knights of the Ku Klux Klan, was elected Em- 
peror for life, a new position in the order, at the Tuesday 
session of the Imperial Klanvocation." 

A revised edition of Roy C. Flickinger's impor- 
tant book, The Greek Theater and its Drama, has 
been published by the University of Chicago Press. 
It has won a permanent place as a standard work 
on the subject. The author is Dean of the College 
of Liberal Arts of Northwestern University. He 
was President of the Campbell Institute two years 



The following resolution was adopted by the 
Texas Baptist Convention held at Waco, in Novem- 
ber, 1922: 

■'Resolved . . Third, that we record our profound 
gratitude to God for his signal and manifest blessings on our 
labors in the campaign tlius far, and tliat witli singing hearts 
we go on winning tlie lost, building the Kingdom of God, 
'teaching the ignorant, and healing the sick, until we put 
a glorious Baptist crown on the head of Our Lord and Sav- 
ior, Jesus Christ." 

We had intended to make some comment upon 
this resolution, but the subject is beyond our pow- 
ers. Nothing seems adequate. 

And yet any resolution deliberately written out 
by good men and passed by a convention must have 
some idea behind it that is not wholly absurd and 
blasphemous. We think that what the resolution 
meant to express probably was the thought that 
the Baptists of Texas should bring to their Lord the 
tribute of their love and service. We do not think 
it possible that they meant to imply that they 
would pin their denominational insigna upon the 
Savior and make Christ the exclusive possession of 
their particular household. A few years ago we 
frequently heard quoted a statement of a gentleman 
then prominent in governmental circles east of the 
Rhine, about "our German God." 

We cannot believe that this resolution was 


meant to sectarianize Jesus as that phrase meant to 
nationalize the Almighty. 

But it sounds bad. There are many excellent 
Christians for whom devotion to a Christ with a 
Baptist crown would be difficult and embarrassing. 
Let us lay our denominational insignia at his feet in 
hum^ble surrender, rather than place them upon his 
brow in sectarian pride. And this exhortation is not 
directed wholly or chiefly at Baptists. 

Our honored fellow, Judge Charles S. Lobengier, 
of the United States Court for China, resident for 
many years at Shanghai, was the guest at a compli- 
mentary banquet tendered to him_ on October 23 by 
the Far Eastern American Bar Association, the 
American Cham^ber of Commerce, the American As- 
sociation, and the University Club. It was the 
twentieth aniversary of his accession to the bench. 
Congratulatory messages were received from Presi- 
dent Harding, Secretary Hughes, the President and 
Premier of China, and many others. The President 
of China conferred upon Judge Lobengier the deco- 
ration of the Chiao Ho, and Soochow University 
conferred upon him the Honorary Degree of Doctor 
of Jurisprudence. These are very notable honors, 
and they have been earned by long years of very 
distinguished service in the complicated and diffi- 
cult field of extraterritorial jurisprudence. 

The Board of Education of the Disciples of 
Christ held its mid-winter session at the Edgewater 
Beach Hotel, Chicago, Jan. 10 and 11. 



In spite of all the ecclesiastical, political, social, 
and academic restraints which check and hamper 
the free spirit of man in its desire for self-expres- 
sion, there is still more room for creative thinkers 
in the world today than there are creative thinkers 
to occupy it. So, in substance, says Albion W. 
Small. It is the truth. There are, to be sure, 
certain annoying (and sometimes saving) hinder- 
ances which retard the progress of pioneers in 
every field and smoetimes threaten to wreck their 
careers. There are restraints of conventionality 
and tradition, of prejudice and entrenched self-in- 
terest, of stupid and lethargic indifference, and of 
frantic and fanatical obscurantism, as well as those 
of sane conservatism. But within the area in which 
these do not operate as serious limitations, there is 
still "more room for creative thinkers than creative 
thinkers to occupy it." It is perfectly possible for 
one to spend so much energy issuing declarations of 
independence that he has none to spare for creative 
thinking and constructive work. Liberty is valu- 
able only as it provides the conditions in which one 
may do something that is worth doing. The most 
serious limitations to our liberty are internal. Men 
are estopped from thinking freely and acting con- 
structively, not so much by opposition from with- 
out as by defects within, — by lack of courage, or 
knowledge, or training, or motive. 

Dean G. D. Edwards, of Missouri Bible College, 
is spending the year abroad. At present he is in 




I was preaching recently in a small town 
located somewhere between the Alleghany and the 
Rocky Mountains. At the morning service the 
resident minister had declared, with much slapping 
of the pulpit Bible, that he believed the Old Book 
from cover to cover, and quoted Rev. 22:18, 19, as 
validating the contents of the entire volume. In 
the evening as I turned the pages looking for my 
text, I found that that same pulpit Bible contained 
Bel and the Dragon, First and Second Tobit, Susan- 
nah and the Elders, and the rest of the Apocrypha. 
And it occurred to me that one who champions the 
cover-to-cover theory ought at least to be sure that 
he knows what documents are included between the 
covers at least of the particular volume to which 
he appeals. 

The College of the Bible Quarterly (Lexington) 
for November is devoted to the work and writings 
of Barton W. Stone. The articles are by A. W. For- 
tune and R. L. McQuary. It is worthy of circula- 
tion and preservation. 




Bishop Lawrence, in the New Republic for 
January 31, asks "What's Wrong with the Min- 
istry?" and gives a number of answers which have 
been frankly given to that searching question by 
persons occupying various points of view. Here are 
a few of them: 

"Ministers are clever at sliding through. They 
don't believe what they say." 

'Ministers are n't interesting. Everything they 
tell me I know already." 

"Ninety-nine percent of the ministers are wishy- 
washy. They are preaching for money." 

A foreigner says: "Ministers are fakirs. They 
look after Americans and think the rest of us are 

"Ministers are n't modern. They lack moral 
courage to speak the truth." 

"They fall back on stock phrases. They don't 
define terms but just keep on talking." 

We do not quote these criticisms because we 
think that they are true, for some of them we do 


not believe to be true of any considerable percent- 
age of the ministery. But it is undoubtedly true 
that these are the opinions of a great many people 
whose judgment is by no means negligible. If it 
is incumbent upon us to have "a decent respect for 
the opinions of mankind," we must consider why 
such opinions are held. A certain percent of the 
unfavorable judgm.ents of the ministry may be set 
down to hostility toward those moral and spiritual 
objectives for which ministers are working. It is an 
old saying that no thief ever had a good opinion of 
the law. The destructive forces of society are nat- 
urally arrayed against the constructive forces. We 
are often justified in loving people for the enemies 
that they make. Prohibition enforcement officers 
are extremely unpopular among bootleggers and 
their patrons ; and the better they are, the more un- 
popular. The man whose whole program of life is 
hostile to the moral code which every faithful min- 
ister proclaims, is not likely to think well of the 
ministry, though he may have a genuine respect 
for some particular minister whose fighting qual- 
ities he is forced to admire. There is a sporting 
quality in the make-up of many a bad man which 
compels him to admire a good antagonist. But in 
general, a minister cannot expect popularity among 
the crooked, the dishonest, the sensual. For all 
such, the first line of defense is to assert that the 
professional advocate of righteousness is at heart 
just as bad as everybody else, and that he adds the 
vice of hypocricy to those faults which are common 
to all the rest of humanity. 

Moreover, those who are habitually indifferent 


to the idealistic aspects of life and to those things 
v/hich — rather tritely, perhaps, but with some genu- 
ine meaning — we call spiritual, do not find it easy 
to discover any sincerity in a message which pri- 
marily concerns the spiritual life. The vocabulary 
of religion is foreign and meaningless to such per- 
sons. Their natural reaction is that all their talk 
about religion is a tissue of unrealities, and that 
those who are so urgent about it are merely trying 
to hold their jobs and draw their salaries. So much 
ought to be said for the comfort and defense of the 
ministry. As there were of old those to whom the 
cross of Christ was foolishness, so it is not surpris- 
ing that today there are many who characterize 
any presentation of religion as dull, wishy-washy, 

But that is not all that needs to be said. There 
is a factor of truth in even the harshest of the crit- 
icisms quoted above. 

"Ministers are clever at sliding through." Well, 
are n't they? Many of them, at least. Is there 
not a very decided tendency to seek out forms of 
statement which will mean one thing to one group 
and another thing to another, so as to please every- 
body? Liberals do it at avoid arousing opposition 
from conservative parishioners. Conservatives do 
it to give themselves a fictitious appearance of 
modern-ness. More issues are avoided than are 
ever faced and met. This may be euphoniously 
described as tact. Tact is a valuable quality. We 
hear dire reports of men who have "wrecked their 
ministry" through lack of tact. It sounds less ad- 


mirable v/hen it is called "sliding through." But 
whatever you call it, and whether you think it is 
praise-worthy wisdom or reprehensible cowardice, 
who can deny that the thing is done, anti that it is 
often so unskillfully done (or attempted) as to give 
rise to a reasonable suspicion that some ministers 
"do not believe what they say?" 

"Ministers are n't interesting." Must we not 
plead guilty to much dull and platitudinous repeti- 
tion of phrases which cannot reasonably be expect- 
ed to touch the interests of any except those who 
are already interested? And when the effort 
to avoid dullness leads a man to sensationalism, ec- 
centricities, pulpit tricks and platform antics, one 
could wish that the poor striver after brilliance had 
been content to be honestly dull. 

"They are preaching for money." In its ex- 
tremest form, this is not true of many, we think. 
Only the very weak or the very foolish enter the 
ministry for gain. But once in, it is hard not to be 
influenced to rather a considerable extent by con- 
siderations of one's own personal success, meausred 
in every-day commercial terms. There is urgent 
need of a ministry as devoted and disinterested as 
those were supposed to be who once took the vows 
of "poverty, celibacy, and obedience." Those vows 
never produced the desired result, except in isolated 
instances, but the ideal was a noble one, — to pro- 
duce a company of men so utterly devoted to doing 
the will of God and serving the needs of men that 
consideration for their personal advantage would 
simply vanish from their minds. It would be a 


bold man who would claim that such a degree of 
disinterestedness characterizes the Protestant min- 
istry as a whole ; and so long as it does not, we need 
not be surprised if unfriendly outsiders describe 
the situation crudely and undiscriminatingly by 
saying that the ministers are preaching for money. 

"They fall back on stock phrases." Indeed 
they do. There are some glorious old phrases 
which, through long centuries of use, have come to 
possess a rich connotation of religious associations. 
The thought-content of these phrases is likely to be 
rather vague. Their emotional aura is comforting 
and satisfying to those who have lived long in their 
company. They are like old songs, — "Home, 
sweet home," or "Dixie." Those who have through 
their whole lives made these phrases or songs the 
symbols of certain cherished emotions, find comfort 
or stimulus in them. But others can not reason- 
ably be expected to enter into the experience. And 
even those to whom these phrases have become 
dear need to scrutinize their meaning from time to 
time and see whether they are really expressions of 
thought or merely the symbols of an emotion. The 
emotion of which they are the symbol may be indis- 
pensable. We are not for a moment suggesting 
that a coldly intellectual statement is all that is 
needed. But religion can not live if its spokesmen 
and advocates simply settle back into a comfortable 
and unconsidering reiteration of these pious 
phrases. A great deal of evangelistic preaching is 
simply this. It does not need to be this. And it 
is quite possible also for men who think that they 
are very modern to use in an equally conventional 


way certain phrases which, though of more recent 
origin, are in danger of becoming equally stereo- 
typed. And the outsider will complain, with some 
color of justification, that we "fall back on stock 
phrases and just keep on talking." 

These are not wholly captious criticisms. What 
the minister needs is: First, a clear, definite, well 
thought-out conception of what it is trying to say 
and do, conceived in specific and concrete terms ; 
Second, a complete and utter devotion to the pro- 
motion of these interests and ideals, a devotion so 
absolute that considerations of personal safety and 
advantage will vanish as completely as they are ex- 
pected to from the mind of a soldier in battle; and 
Third, (and this will follow from the others) the 
habit of perfect sincerity and fearlessness in 
thought and speech. 


Christian symbolism has overlooked one im- 
portant resource. We use the cross as the symbol 
of sacrifice, the crown for victory, the anchor for 
hope, but we need a symbol for service. On the 
night of the Last Supper, Jesus girded himself 
with a towel and washed the disciples' feet. Per- 
haps the towel could be made the symbol for ser- 
vice. To be sure there are practical difficulties. 
A towel is not easy to co^iventionalize. It is harder 
to draw or carve a recognizable towel than a cross 
or an anchor, a crown or a dove. Perhaps the 
pitcher or the basin would be better than the towel 
as a reminder of the same incident. 



The events of the past two years have made it 
increasingly evident that we will never have a 
General Convention which will either receive or 
deserve very much respect until we have one which 
is representative of the churches. The question is 
not a new one, even in our generation. Our first 
Convention, in 1849, was called as a delegate con- 
vention. It was promptly turned into a mass-meet- 
ing. A few years later, when there had come into 
existence an American Christian Publication So- 
ciety, rather a self-constituted organization which 
was claiming support on the ground that it was of- 
ficially "ours," Alexander Campbell expressed him- 
self as follows in the Millenial Harbinger: 

"I cannot countenance any longer any as- 
sociation, or public institution, called Christian 
that is not originated, sustained, managed, and 
controlled by messengers, specially selected 
and directed by the churches, as its officers, 
directors or managers. I am prepared to dis- 
cuss this matter in the fullness of the blessing 
of the gospel of Christ, without any passion, 
feeling, or interest, other than the honor and 
the dignity of the King of Zion, the union, har- 
mony, peace and prosperity of his kingdom, 
and the salvation of the world. It must be 
done before our brethren in these United 
States either can or will co-operate as becomes 
the gospel of Christ. Alas for any cause, when 
every man gets up his own institution, and 
seeks to control its movements, and calls it a 


Christian College, a Christian University, a 
Christian Publication Society, a Christian 
Bible Society, a Christian Asylum. It is no , 
better when one or two or three churches, 
containing as many hundred members, call a 
convention of all the United States, and make 
every one that comes an actor in the drama, 
without a letter accrediting him as the respre- 
sentative of anyone but himself." 

We are going to have a General Convention not 
many months hence at Colorado Springs. It will 
have important business to transact. The question 
that is in every mind is, Will it be a representative 
convention? Will the two or three thousand who 
happen to have time and money to make the long 
trip happen to be representative of the million and 
more who cannot go. It will be recalled that there 
was a time in the development of the Roman Re- 
public when the nominal rights of citizenship had 
been very widely extended but when onlj'^ those cit- 
izens who lived at Rome, or could get there at elec- 
tion time, could exercise the rights of citizenship. It 
did not work well. Such a plan may be well enough 
until the interests involved become important, and 
then it breaks down just at the moment when it is 
most necessary that it should not break down. We 
need a delegate convention. 

Remember the Congress of the Disciples, Indi- 
anapolis, April 2-5. W. E. M. Hackleman is Secre- 
tary. Ministers will do well to attend it as a breath- 
ing-spell between their pre-Easter campaigns and 
their post-Easter activities. 



The historian of the Disciples of Christ should 
consider the Missouri Christian Lecturship, which 
flourished in the eighties and nineties of the last 
century. We had not a great many university 
trained men at that time, but we had a group of 
men who were at once firm in their faith and clear 
in their thinking, who knew their rights as free 
men in Christ and knowing dared maintain. In the 
preface to a pamphlet containing an address entit- 
led "The Grounds of our Hope," delivered at the 
Lectureship by G. W. Longan and published in 
1890, the author says: 

"The platform of our Lectureship was estab- 
lished in the beginning on a basis of freedom. No 
one, it was supposed, would care for a lectureship 
which should limit its investigations and discus- 
sions to such platitudes and commonplaces as would 
be sure beforehand to meet the approval of every 
arbitrary dogmatist who might chance to become 
a listener. The custom of the lectureship through- 
out has accorded with this conception of its char- 
acter and purpose. Had it been otherwise, some 
who have attended all its sessions and have con- 
tributed, according to their ability, to make prof- 
itable its proceedings, would long since have ceased 
to feel any interest in it. In such an institution, it 
has been naturally supposed that one might utter 
his deepest thought, and that his utterance might 
be criticised in perfect freedom within the limits of 
fraternal respect and fellowship. 


"It happened at the late lectureship to be in 
the line of my argument, though not essential to 
it, to say that I regard the account of Eden, in the 
second and third chapters of Genesis, as in the na- 
ture of an allegory. I said so without hesitation. 
Such has been my opinion for a long time, and is 
my opinion still. I also ventured to say that Paul 
did not reason altogether soundly from the singu- 
lar form of the collective noun Seed in the promise to 
Abraham: 'He saith not unto seeds, as of many, 
but as of one, to thy seed, which is Christ.* This was 
suposed by some to be very heretical, and though 
the men who were most scandalized by these opin- 
ions did not say much when discussion was in order, 
they have said a great deal since. Besides, many 
who were not present have heard of what was said, 
and have been mightily exercised over the matter. 

"I have not the least fear as to what the men, 
the real men, who are coming after us by and by 
will think and say concerning these matters. I 
have heard the coyote-howl of the heresy-hunter 
before, and have never been frightened. I am not 
frightened now." 

We place these words on record, partly as a mat- 
ter of history that we may be mindful of some of 
the great spirits of our past generations who have 
dared to think and speak and who insisted upon 
their right to be both thoughtful and religious ; and 
partly as a suggestion of the spirit which should be 
exhibited in our Congress. It should be a perfectly 
free forum. It is not necessary that every topic 
which is presented should be treated from what we 


are getting accustomed to call "both sides," and so 
should take on the character of a debate. In fact, 
the more we keep out of the attitude of debate, the 
more likely we will be to learn something and make 
some progress. But the Congress ought to have 
a large attendance of the men who are interested in 
hearing perfectly free and frank discussions of 
topics which are important in the understanding 
and practice of religion. 


One of our good brethem in a recently publish- 
ed article says: "We cannot compete with the sec- 
tarian ministers in delivering essays on ethics and 
sociology ; they have us beat before we start. They 
are gifted in this, but we can beat them preaching 
the plain simple gospel of Jesus Christ." 

The latter part of that statement ought to be 
true, though we would hate to make a general asser- 
tion that it always is true. But we do not think 
the first part of the statement is true at all. If it 
were it would not be a thing to boast about, 
but something to be ashamed of. It might surprise 
the writer of that paragraph to know that even the 
small and numerically inconsiderable group known 
as The Campbell Institute contains a good many 
men whose contributions in the fields of ethics and 
sociology have won quite general recognition. It 
is true that their major interest has not been in 
competing with sectarian ministers, but it will 
scarcely be held that this lack of a competitive 
motive invalidates their work. 


Of course such a statement may be nothing 
more than a verbal flourish, but it seems much more 
like a return to that pride of ignorance of which we 
have had too much. It is bad enough when men 
are unduly proud of their knowledge but worse 
when they boast of their lack of it. The chief qual- 
ification for writing good "essays on ethics and 
sociology," we suppose, is a sound understanding of 
the principles of morality and of human society. 
These topics are surely not rem.ote from the gospel 
of Jesus Christ. If the gospel of Christ is conceived 
as so "plain and simple" that it has nothing to 
do with morals or society, we are not much inter- 
ested in it. But those are precisely the fields in 
which Jesus was most interested. 


The latest edition of the Year-Book of the Dis- 
ciples of Christ gives the following statistics. In 
the United States and Canada we have 8,714 
churches, with 1,243,358 members, and a Bible 
School enrollment of 1,024,773. Including foreign 
countries, there are 9,397 churches, with 1,310,296 
members. This is a gain of 33,066 in membership 
since last year. Slightly more than fifty percent 
of the membership in the United States and Cana- 
da is in five states: Missouri, Indiana, Kentucky, 
Illinois, and Ohio, and thirty percent more in Kan- 
sas, Texas, Oklahoma, California, Pennsylvania, 
and Virginia (in the order mentioned). We have 
310 missionaries in foreign fields, and 1724 native 
workers. During the past fiscal year (ending June 
30, 1922) the churches in the United States and 


Canada raised and expended $10,808,629 for local 
expenses, and $3,261,718 for missions and benevo- 
lences. Adding the amounts raised in other coun- 
tries, the total amount for missions and benev- 
olences is raised to $3,874,159. There are 20 col- 
leges (three of which are junior colleges for 
women) co-operating with the Board of Education, 
besides five institutions which are in connection 
with state or other universities. These institutions 
(not including the College of Missions) have 532 
faculty-members, and 8,832 students, of whom 928 
are reported as in preparation for the ministry or 
the mission field. The total assets of the colleges 
are $15,421,109. 

The largest church is still reported as having 
5000 members, as last year. The smallest has two 
members. We regret to report that the one 
which was last year recorded as having a member- 
ship of "two, estimated" has apparently ceased to 
exist. The church which this year has two, last year 
had none. The average number of members is 143, 
the average expenditure for local maintenance is 
$1240, and the average offering for missions and 
benevolences $374. 

The honor-roll of churches which give "more 
for others than for self" includes 65 churches, only 
10 of which raised more than $1000 for local ex- 
penses; 26 of them raised less than $100 for local 
work, and 5 less than $10. The most economical 
church, in this list at least, carried on the Lord's 
work in its own community at a total outlay of four 
dollars for the year. 

The total number of preachers in the United 
States and Canada is 5926. 



The ministers of the Chicago area held an all- 
day retreat and conference on Monday, Feb. 19. All 
of the pastors of our churches in the city were pres- 
ent (except four or five of our non-cooperating 
brethren), and in addition E. Vv". Cole from South 
Bend, Long from La Porte, Callaway from Sterling, 
Tomes from Gary, Robertson from Kankakee. 
Ames and D. A. Wickizer read papers on "The Mes- 
sage for Today." Jordan reviewed some books use- 
ful to preachers. A. H. Gage (Baptist) spoke on 
"The Evangelism of Youth." Jesse Bader led a 
conference on Evangelism and the use of the pre- 
Easter period. It was a profitable session. In the 
evening the Disciples Social Union of Chicago had 
a dinner, at which 260 persons sat down in the Red 
Room of the La Salle Hotel. Baird of China was 
present, and ten missionaries on furlough or under 
appointment who are now in the University of Chi- 
cago. There were brief talks by several, including 
Jesse Bader, and Emory Ross who leaves February 
27 to return to the Congo, and the address of the 
evening was given by Edgar De Witt Jones of De- 
troit. It was a real day. It might surprise the 
brethren in some sections of the country, who de- 
rive their information about this metropolis 
through somewhat indirect channels, to know how 
small a part of their time the Disciples of Chicago 
spend in trying to "destroy the Bible" and how 
much of their energy they give to trying to advance 
the Kingdom of God on earth. It might also sur- 
prise them to learn what a degree of unity there is 
among them in the pursuit of this high enterprise. 


C. J. Robertson has accepted a call to the Me- 
morial Church, Chicago. We welcome our Fellow 
to this vicinity. It is our next-to-nearest church 
to the University. 

The walls of the new University Church of the 
Disciples of Christ are rising very impressively. As 
their majestic masonry begins to overshadow the 
old building, the members begin to realize how 
much they love the little old cheese-box. It is a 
strange mingling of melancholy and gladness when 
you prepare to move out of the old house where you 
have raised your children into the new and finer 
one which shall better meet the needs of new times. 
The building will probably be completed in the early 
summer and will be dedicated the first week in 

Let us say a good word for H. H. Halley. He 
probably knows more of the Bible by heart than 
any other man in America. He has prepared and 
memorized a condensation of each book. To hear 
him recite, in perfectly simple, clear, eye-to-eye 
fashion, the substance of the Epistle to the Romans 
or Isaiah, or one of the Gospels, in fifteen or twenty 
minutes, is to gain a new sense of the appealing 
interest of these books. He is in great demand 
among all the churches. His entire repertoire 
makes about sixteen hours of continuous recitation. 

The time and place of the next Convention 
have been definitely fixed. Colorado Springs, Sep- 
tember 4-9. 



The Scroll seems a very small magazine in an 
age when one can buy a 200-page Post for a nickle. 
Only sixteen small pages. But the Christian Bap- 
tist was a magazine of only 24 pages but little larg- 
er than those of the Scroll, and B. W. Stone's Chris- 
tian Messenger consisted of 24 pages even smaller 
than those of the Christian Baptist. (Let the kind- 
ly critic refrain from the obvious witty reply. We 
know it.) A more substantial criticism of the 
Scroll is that too much of it is written by the editor., 
All of it this time. Moses E. Lard said that his 
ideal of a quarterly was a magazine of 150 pages, 
100 o£ them written by himself. The Editor of the 
Scroll is less ambitious. He realizes that the rea- 
son the Fellows of the Institute so infrequently 
send contributions is that they do not often have 
ideas small enough to be compressed within the 
narrow limits of the Scroll. But it is surprising 
what a large idea can be put in a short article if 
the writer is willing to leave something to the in- 
telligence and imagination of the reader. And that 
is just what you can do in writing for the Scroll 
audience. An average sermon contains about 5000 
words, almost equivalent to a whole issue of the 
Scroll. But the story of creation was told in seven 
hundred words. With the Institute back of it, 
every number of the Scroll might contain ideas 
enough to be diluted into a five-foot shelf of books. 




(Extracts from the first of a series of letters read 
at the University Church of Disciples of Christ, 
Chicago, on Wednesday evenings during Lent.) 

Dear Friend: 

You will understand why I have chosen you out 
of all my friends as the one to whom these letters 
are addressed. It is because I am eager to tell some 
one about these matters of religion and because I 
also want sympathetic criticism and as much ap- 
proval as can honestly be given. I realize that 
some of my friends would not be interested in 
receiving letters of this kind. They think they 
had too much when they were children, or they 
have been reading Anatole France or Schopenhauer 
or Nietzsche, or they have become scientific and 
very sophisticated. Others just do not trouble 
about it, not because they have come to any specific 
conclusions but because they do not think about it. 
Under slightly different circumstances they might 
have been keenly interested, that is, if the person 
they married had cared abowt it, or if the set they 
go with did not jest over it so much. 

I am writing to you because I know from our 
conversations in other days that you are not cynical 
or flippant or indifferent. Your interests are 


in other lines but you have a wholesome curiosity 
concerning religion. You have an open mind and 
respect for the convictions and idealisms of other 
people. And you will not give assent to what I 
write unless you are really moved to do so. You 
will have your own independent opinion whether it 
accords with mine or not. 

Perhaps an experiment we are m.aking in the 
church now will interest you and illustrate our de- 
sire to make religion vital and appealing. We are 
undertaking what must seem to our more ecclesias- 
tical friends a very audacious, if not rather sacre- 
ligious, experiment. We began with the first Sun- 
day of this year the development of a new calendar 
for the church year. Instead of taking subjects 
for sermons from the latest newspaper sensation as 
many Protestant ministers do, or exclusively from 
Biblical sources as others do, or from the theme of 
the service as laid down in the Prayer Book, as ail 
good churchmen do, we are seeking to organize 
services in reference to the dominant human in- 
terests as they are registered in the procession of 
the seasons and in the festivals and the great 
natural celebrations of the year. Following Christ- 
mas, which has united with pre-christian and per- 
fectly human motives centering in the mysteries of 
birth a kind of messianic hope hovering over the 
cradle of every child, we have utilized the epochs 
of human life, childhood, youth, manhood and old 
age. Each of these has been made the theme of 
a service. This is more than to make it the sub- 
ject of a sermon. It determines the readings and 
the hymns and the prayers and it furnishes the 


atmosphere for all participants. 

The historic forms of Christianity have devot- 
ed this season of Lent to searchings of heart, to 
meditation and to penance. We shall try other 
means of grace. It may be that modern psychology 
suggests more effective means of awakening our 
hearts to fonder dreams and greater hopes. Cer- 
tainly this plan promises to identify religion with 
reality, to relate it to contemporary life, and to 
m.ake it a matter of vital concern. 

Religion in our distracted and confused time 
keeps its hold for all classes of people upon the two 
events when life is most sensitive and tender and 
susceptible — the events of marriage and death. 
Every minister is conscious of the almost pathetic 
eagerness with which people who scarcely think of 
religion at other times turn to the priest or the 
clergyman when love or death has encompassed the 
home. Some critics of religion think this fact is 
the lingering remnant of old superstition and be- 
lieve the time will come when men will no more 
turn to the church for its sanctions in marriage and 
funeral rites than they do in building houses or 
starting on journeys. They contend that we have 
secularized many interests which were formerly 
within the province of religion and will finally dis- 
possess the priests entirely. It may be so. But 
there are evidences that the opposite tendency may 

(Here the letter suggests how religious cere- 
monials might be developed which will synchronize 
with the natural events of greatest significance in 
the life of the individual and the community, the 


observance of great national holidays, the birth- 
days of our great statesmen, our heroes and 
leaders, the natural epochs of nature, seed time and 
harvest time, summer vacations and spring flowers 
and sunshine.) 

I can imagine you saying, Yes, all this is in- 
teresting enough but what has it to do with 
religion? Doesn't religion have to do with God and 
the Bible as the revelation of God's will and the 
plan of salvation? 

At first thought such a question seems to 
present a very sharp contrast to the things I have 
been saying, but is there such a difference after all ? 
The Bible is perhaps best understood when it is 
vievv^ed as a record of the history of a wonderful 
people throughout their struggle toward national 
unity and spiritual insight. It contains the vivid 
account of their leaders, of the reverses and dis- 
asters but also of the marvelous courage and in- 
domitable will of the race to maintain itself and to 
realize the fulfillment of the dreams of its prophets 
and seers. Their God was the embodiment of 
their ideas of power and wisdom and mercy. It is 
impossible to make any appraisal of the signifi- 
cance of Jehovah aside from the life of the people. 
He is the soul and symbol of their corporate life. 
His reality is the spirit and strength of the heart 
of Israel. As their experience broadens into as- 
sociation with other people, Jehovah takes on new 
proportions and becomes identified in the minds 
of the greatest prophets with a kingdom whose 
bounds are not limited by race, language or tradi- 
tion. The religion of the Hebrew people was their 
idealization and ceremonialization of the great 


events in their past and of their hopes for the fu- 
ture. And their God was the heroic, gigantic per- 
sonahty in whom they saw the power and the char- 
acter which determined those events and guaran- 
teed those hopes. 

(Christianity in our own time is being trans- 
formed by efforts to relate it to the living interests 
of the present, in spite of attempts to crystallize 
and formalize it.) 

One way I think of this relation between relig- 
ion and life is that life is primary and that religion 
is its symbolic interpretation and enrichment. Re- 
ligion is therefore never something for itself. It is 
a servant, a helper. It approves the good and en- 
courages the repetition of the satisfying and beau- 
tiful activities and achievements. For the disas- 
trous and the defeating experiences it displays 
warnings and rational objections. On behalf of the 
joyous and the saving ways of life, it smgs appeal- 
ing songs and pleads with the infinite tenderness of 
unconquerable love. Against the mistakes and the 
follies of thoughtlessness, it paints pictures of far 
consequences and immeasurable loss. Over the 
whole of life religion inscribes parables of hope and 
great words of comfort. By it the individual is 
made to feel at home in the universe, a child of 
compassionate affection and the subject of provi- 
dential care. If modern theories of the world have 
destroyed for us some forms of faith in God, the soul will not be slow to develop higher con- 
ceptions of God which are more intelligible, more in- 
timate, more human and nobler than the old. 

Sincerely yours, 
Edward Scribner Ames. 


By W. J. Burner 

Professor Gibbs and I have been making an ex- 
periment of late which might interest some of the 
brethren. There are more than 800 students in the 
university who are of Disciple antecedents. A part 
of them, and a rather small part, is segregated in a 
Sunday School, which meets at the Y. M. C. A., as 
the church has no room for them. Perhaps the 
Disciples in Missouri will sometime provide a place 
of meeting, but they have not yet taken the matter 
in hand. It seemed to us to be the proper thing to 
teach these young people something about the 
history, teaching, organization and work of the 
Disciples. Of these subjects their knowledge was 

We have not developed any great enthusiasm 
for Disciple history and Disciple doctrine, but there 
is some interest, and the interest increases as we 
approach the practical question of making the 
church a success. I found that in the discussion of 
Thomas Campbell I had to do all the talking, but in 
the discussion of church finances or the kind of 
preacher a church should have they have ideas 
which they sometimes express with startling frank- 
ness. Their real problems are not theoretical. 
They seldom bring up a question concerning the 
reconciliation of faith and science. But they are 
much concerned about the conservatism in the pul- 
pit and in official positions which stands in the way 
of making the church a power for good in the com- 

Students in a state university are not likely to 


be agitated about the reception of a few unimmersed 
Christians in China or elsewhere, but they can 
be interested in the subject of missions as easily 
as students in those institutions which are engaged 
in what they call "Christian education." 
University of Missouri. 

Program of the Congress of the Disciples 
Central Christian Church, Indianapolis, April 2-5. 
Monday Afternoon, April 2 
Christian Unity, An Adventure in Good Will — 
Homer W. Carpenter. 

Address — C. C. Morrison. 

Monday Evening 
President's Address, The Ministry of Work — 
H. H. Peters. 

Tuesday Morning 

The Pastor His Own Evangelist — Stephen E. 

Evangelism of Youth — A. H. Gage (Religious 
Ed. Director, Baptists). 

The Spirit of the New Evangelism — Jesse R. 

The Dynamic of Evangelism — George W. 

The Gospel for Today — Joseph Fort Newton. 
Tuesday Afternoon 

The Literature of the Disciples — W. E. Gar- 

Discussion led by Silas S. Jones. 

The Literature the Disciples Should Produce — 
F. D. Kershner, and Rodney McQuary. 


Discussion led by J. D. Armistead. 

Tuesday Evening 

Science and Religion — Dr. Jonathan Rigdon. 
Science and Salvation — Joseph Fort Newton. 

Wednesday Morning 

Social Christianity — A. W. Taylor. 

Christ in Modern Literature — Joseph Fort 

Wednesday Afternoon 

The Place and Value of Forms in the Christian 
Religion— W. C. Morro. 

The Use and Abuse of the Ceremonial Element 
in Religion — O. F. Jordan. 

Wednesday Evening 

Christ in the Life of Today — Joseph Fort 

Thursday Morning 

Philanthropy of the Disciples as Exhibited in 
Gifts to Our Colleges — R. H. Crossfield. 

The Contribution of the Disciples to Higher 
Education — G. L Hoover. 

Religious Instruction in Tax-supported Insti- 
tutions — Herbert L. Willett. 

Thursday Afternoon 

The Crisis Confronting the Church Today — H. 
O. Pritchard. 

America's Duty in the World Crisis — E. L. 

Thursday Evening 

Address — Herbert L. Willett. 



E. K. Higdon writes from Manila: "We are 
seeing some very hopeful signs of future Church 
union in the Philippines in the large number of 
cooperative enterprises undertaken by the churches 
here. V/e sail for home early in March." He and 
his brother, E. E. Higdon of BloomJngton, 111., ex- 
pect to spend the summer quarter at the University 
of Chicago. 

Joseph L. Garvin: "I propose that there be ap- 
pointed a promotional committee for the Campbell 
Institute; that one representative in each state act 
as chairman of a commxittee for that state, and act 
as agent of the Scroll and in all matters which 
might aid cooperation." 

Chas. A. Stevens: "I wish I were where I could 
occasionally meet with some of the fellows, or at 
least meet with them, at their annual love-feast. In 
this town, it seems that the preachers are all living 
about twenty to fifty years behind the times. Think 
of listening to a sermon on, 'Which church would 
Paul or Peter join if he were here today?' The 
regular visits of tiie Century and the Scroll help 
to keep one from spiritual starvation or becoming 
fossilized. May the larger interests of Christ's 
great work increase and abound is my prayer. Sep- 
tember 25 I reached my seventy-second milestone." 

Clarence H, Hamilton: "My life as a teacher 
of philosophy in the University of Nanking still 
abounds with satisfactions. The renaissance-like 
enthusiasm of the students for the wisdom of this 
great, new, modern world that is opening up before 


them is most refreshing. The latest philosophical 
novelty is now the vitalism of Dr. Hans Driesch 
from the University of Leipzig. Dr. Driesch has 
come to China at the invitation of the China Lec- 
ture Assocation in v^^hich the renowned scholar 
Liang Ch'i-chao is interested. During this autumm 
sem.ester he has been lecturing at the government 
Southeastern University. I understand that the 
Lecture Association has tried to get Henri Bergson 
for this year, but failing in this, turned to the next 
most noted vitalist. We had Dr. and Mrs. Driesch 
in our home one evening and found them to be most 
delightful people, interested and eager about many 
things. During the spring semester they will be 
in Peking and Dr. Dreisch's influence will radiate 
out from the National University there. I say 
radiate out, because all such lectures by foreign 
scholars are forthwith translated into good Chinese 
and broadcasted through the newspapers and mag- 
azines. There is no nation in the world that is 
m.ore ready to make smooth the way of influence 
before the scholar in their midst." 

Guy "W. Sarvis: "We are faced with a double 
dilemma in the University of Nankin. There is a very 
great demand for admission. The past year has been 
the largest in our history. We now have over 400 
college students, who tax all our class rooms to the 
limit and the strength of the faculty past the limit. 
On the other hand, we have already developed an 
institution with a budget a good way beyond our 
receipts, and we have nowhere here in China where 
we feel that we can get the necessary funds. The 
missions a few years ago told us to make a univer- 


sity, but they did not think their command in terms 
of m.oney. The result is that, having obeyed their 
mandate up to the danger point, we must now come 
back to them for added support or else stop and 
even curtail at once. We have the beginning of a 
plant that should take care of 800 college students 
altogether, but in order to do it, we miust have m^ore 
dormitories, a new library building, and a new 
science building. Of course all the boards are hard 
pressed at home, and our demand for funds is only 
one of a multitude. The fact is that the demands 
of mission educational institutions through the 
world have increased so rapidly in the last decade 
that one wonders what the end will be. However, 
these embarrassments of prosperity are not un- 
known to you. The more interesting human side 
of our work is more difficult to record on paper, but 
it is the part that keeps us at it and m.akes us be- 
lieve that we are spending our lives in a worthwhile 

A. J. Saimders: "We are back again in full 
work in the American College (Madura, India). I 
am lecturing on British History and Economics 
daily, writing articles for the press, and trying to 
get out a couple of books. I am still working on 
my thesis, Nationalism in India, with Professor 
Park, but it is slow work from such a distance. It 
is now finished and I sent it off to him the other 
day. Politically things are much quieter since 
Gandhi's arrest, and there now seems to be a dis- 
position even on the part of the extremists them- 
selves to settle down and allow the Reform Scheme 
to work out the political salvation of the country. 


It has been a wonderful opportunity to study the 
progress of a social movement, and I have tried to 
use the chance in my thesis, which is really a study 
of social psychology in a nationalist movement." 

W. C. Macdoiigall: "We never were happier 
about being in India than we are today. Every- 
thing is in flux. New currents are setting and one 
has more opportunities than one can use to give di- 
rection to these movements. Gandhi is impossible 
as a political leader and as a forward-looking polit- 
ical statesman. He is already discredited as such. 
But as a great unselfish soul, who is primarily a 
religious man, he has stirred the heart of India, es- 
pecially young India, and has given to thousands 
such a vision of service for their country as has 
taken on the aspect and power of a religious quick- 
ening. This has happened to many whom I know 
here. They are finding it a thorny path in which to 
tread and they are feeling even more keenly the 
need of inner resources of the spirit to keep them at 
their task. This is bringing a tragic awakening to 
many. It is developing a new feeling after Jesus 
that simply thrills me as I think of its possibilities. 
I wish I had twenty lives to live today in India." 

Harry Foster Burns: "About the Unitarian 
position. It is true the theological doctrine is a 
thing outgrown. The philosophical background of 
both Unitarianism and Trinitarianism is past. But 
actually Unitarianism, as I find It, is simply 
religion theologically free and avowedly so. My 
ideal would be a "United Free Church." But such is 
not yet. 

David Rioch, Mungeli, India: "We are hoping 


that it will not be long until we can get to see you 
again as we are expecting to sail for America about 
the first of April. Mrs. Rioch and I are as well as 
possible just now but the past year has told consid- 
erably on our strength, as we have had a lot of 
fever. But you see it is just twenty-five years 
since we came out and I suppose that is time enough 
to get the stamp of India's climate on us." 

Carl Burkhardt, who is in the sixth year of his 
pastorate with the strong church at Plattsburg, 
Mo., writes that he has recently had President 
Crossfield with him for a series of four lectures on 
the history of the Disciples. 


Our reserves are used up. The "iron men" 
have been taken by the enemy. Disaster, defeat 
and oblivion await our cause unless we get recruits 

We started this year, which began July 1, with 
a clean slate. The slate was cleaned by wiping off 
all old scores. Therefore if there is a mark on this 
page in pencil, you should remit three dollars at 
once. " U 0" will be the sign that you owe money 
for this current year which ends June 30. 

The Secretary read the following on the bulle- 
tin board of a Club the other day and copied it for 
use in connection with this subject of unpaid dues: 

"What happened to some delinquent members: 

One of them said. See you tomorrow. He's 

Another said, Will pay you tomorrow or go to 
h — . He's gone. 


Still another said, Will pay you tomorrow if 1 
live. He's dead. 

Man is made of dust. Dust settles. Be a man." 

The prospect is that the annual meeting 
toward the end of next July will be held in the new 
Church House of the University Church. Those 
who have looked for a new building each year for a 
decade or so may have their eyes satisfied if they 
will come this year. 

Have you some topic to suggest for the pro- 
gram of the annual meeting? The following have 
been mentioned: What is the minister's message 
for these days? Are the Disciples a liberal move- 
ment compared with other denominations? Should 
religion be presented as poetry or prose, as fiction 
or fact, as history or art, as moral reformation or 
as artistic reconstruction? Have the Disciples 
drifted from their original intention? Are the 
Disciples a stronger or a weaker force in the relig- 
ious culture of this country now as compared with 


It is easy to use in glib and confident fashion 
such expressions as "God's word," "God's way," 
God's will," to indicate some program or policy in 
which one is deeply interested. There is often an 
intolerable presumption in this usage. Just now 
it is the fashion in certain quarters to refer to 
tithing — which is a very excellent and commend- 
able plan — as "God's way." "Let us do God's work 
in God's way." 


The appendix to the Declaration and Address 
quotes these words from Deut. 18 :20 : "The prophet 
that shall presume to speak a word in My name 
which I have not commanded him to speak, even 
that prophet shall die." 

Such a prophet might mean well, might be 
sure that his ideas were right and his plans effi- 
cient, but he is warned against identifying his own 
scheme with the counsels of the Almighty. It is no 
light matter for any man or group of men to repre- 
sent their own ideas as being the very command of 
God. In regard to this particular matter of tithing 
— which has many arguments to recommend it, and 
no very good arguments against it, so far as we 
know — it is as demonstrably certain as anything in 
history can be, that the plan urged at the present 
time under that name was never taught or prac- 
ticed in either Old or New Testament times. And 
yet we have heard men excuse the Biblical argu- 
ments for it on the ground, not that they are true, 
but that people won't practice tithing unless they 
believe it is a divine command. This is a piece of 
ecclesiastical malpractice which it is difficult to 
characterize in restrained terms, but it comes 
squarely under the head of the practice referred to 
in the above quotation from Deuteronomy. 


The Disciples, in common with others, have 
felt the full force of the conservative reaction since 
the war. These are turbulent days and in a time 
of stress and change the tired and timid mind asks 
first of ail for safety. Pickpockets are abroad; 


let us keep our diamonds in the safety deposit 
vault. Bolshevists are about; put none but tried 
conservatives on guard. Bold and reckless think- 
ers have disturbed our dear inherited beliefs; back 
to the old landmarks. Safety First. Back to nor- 
malcy. Any port in a storm, so it be a haven of 
quiet waters. Let us head north of where we want 
to go for fear we may be blown south of it. Let us 
assert what we really do not believe, lest we be 
driven to give up what we do believe. 

This is not a mental attitude peculiar to any 
one group. It is simply nature in a period 
of uncertainty. When the whole world seems to be 
in a state of flux, there is a yearning for fixed and 
final standards, for criteria which cannot be touch- 
ed by criticism, for inerrancy and infallibility. 

But this is the very tendency which increases 
the tension and stimulates revolt to the point of ex- 
plosion. It is true that the ocean of events is tur- 
bulent with winds and v/aves. But however fluctuat- 
ing its individual waves may be, they form a path- 
way over which boats can travel with reasonable 
security. Fluidity and change, and sometimes 
even turmoil and turbulency, are the very condi- 
tions of progress. Of course there is danger on a 
stormy sea, but there is less danger in striking out 
boldly across it than there is in hugging a lee shore 
at peril of being pounded on the rocks. Life is a 
risky business at best, and however much our timid 
hearts may yearn for guarantees of certainty and 
for the peace of finality, the only choice that is 
open to us is the choice between the great adventure 
of life with all its perils and its possibilities, and 
the peaceful fixity of death. 




By Edward Scribner Ames 

Have you read Carl Sandburg's definitions of 
Poetry in the March Atlantic? There are thirty- 
eight of them, you may have noticed, and none of 
them is academic or such as you get in the diction- 
aries. Perhaps the purpose of this whimsical per- 
formance is to impress the fact that poetry escapes 
the bounds of logical definition and overflows all 
forms of words. Because of that it requires a kind 
of poetry to give any vital idea of the nature of 
poetry. He says, "Poetry is the tracing of the 
trajectories of a finite sound to the infinite points 
of its echoes." And also, "Poetry is a sequence 
of dots and dashes, spelling depths, crypts, cross- 
lights, and moon wisps." 

Of course there is no real reason why he should 
stop with thirty-eight statements. Mr. Sandburg 
could doubtless go on endlessly, spinning expres- 
sions concerning his craft which would be as inter- 
esting and as surprising and as revealing as these. 
It is to be feared that some literally minded people 
may think these are all the poet could muster, or 
worse yet, should conclude that there is something 
authentic and final about this particular list. There 
would be no great surprise in finding that some 
prosy student of poetry had set to work to memor- 


ize all these definitions as if they had some scienti- 
fic and formal value. 

Now if you and I could apply this case of 
poetry to religion it might help to understand what 
kind of material we are dealing with. Of course 
there is no one definition of poetry. Nor is there 
any one statement of the nature of religion. I 
know a book which contains hundreds of definitions 
of religion. The author set out to gather from all 
kinds of sources whatever assertions he could find 
as to the nature of religion. I think it was a dis- 
sertation for a doctor's degree. He found there 
was no end to his task. The subject is so many- 
sided and so given to appearing in different lights 
to different people and to the same person at var- 
ious, that it will not be contained in any set 
formula, however carefully considered. It is like 
life itself, rich, iridescent, flowing, full of "depths, 
crypts, cross-lights, and moon wisps." 

Let me then construct a few definitions of re- 
ligion which, like the definitions of poetry, had bet- 
ter be used as suggestions for making up other 
definitions endlessly, rather than as propositions to 
be committed to memory and adopted once for all: 

Religion is living the best kind of life one can 
conceive with enthusiasm and trust. 

Religion is the turning of the soul to God. 

Religion is loving one's neighbor as one's self. 

Religion is taking the world as a fairy land of 
beauty and love within sight of garbage dumps and 
fist fights. 

Religion is the endeavor to move mountains 


with a wish of the heart or the whispering wings 
of hope. 

Religion is a battle between a sword and a 

Religion is a quest for life in an abyss of death. 

Religion is life and angels and demons with 
wireless signals of distress and comfort. 

Religion is the loss of everything but courage. 

Religion is a song and a prayer on a corner 
where street car lines intersect and the cries of 
the newsboys mingle with the roar of the elevated. 

Religion is marching with red banners and the 
blare of trumpets through muddy streets. 

Religion is faith in a dead man nailed to a tree. 

Religion is feasting on the dead man's flesh and 
drinking his blood. 

Religion is claiming forgiveness beyond the 
stars for murder done here on the earth. 

Religion is sitting together under a wind-blown 
roof and listening to the crooning hymns and the 
begging prayers of wistful souls. 

Religion is living in imagination with a lot of 
Jews and with one Jew in particular. 

Religion is a breath of daring silence in the 
din of angry clatter and profanity. 

Religion is composure of soul when the ocean 
liner sinks. 

Religion is the mirth of kindred spirits round 
a glowing fire with the shadows playing over a va- 
cant chair. 

Religion is dumb wonder under the starry sky 
and over the cradle of a babe. 

Religion is the rapture of a timid heart in the 
light of the sun, or in the fragrance of a flower. 


Religion is a corporation, not for profit, pro- 
ducing wealth and offering it to paupers on condi- 
tion of a bath. 

Religion is a reform movement struggling 
against many obstacles a great number of which 
are imaginary. 

Religion is a grand opera company singing the 
hallelujah chorus. 

Religion is the longing of a mother for a lost 
son when that longing turns into affection for other 
sons who have lost their mothers. 

Religion is the soft warmth of a bird's wing 
and the cool shade of a tree. 

Religion is an outlook from a mountain top, 
with clouds floating below, making little gray 
patches on the wide-spreading plain in the distance. 

Religion is the bond between the spring sowing 
and the autumn harvest. 

Religion is the fiery furnace from which comes 
forth under the eye of grimy, perspiring men molt- 
en iron to be fashioned into steel beams and gird- 

Religion is a view of a sleeping city at mid- 
night when the moon is full. 

Religion is a journey from Chicago's west side 
to the lake front, or from New York's east side to 
Broadway, and back again without loss of memory. 

Religion is joy in the odor of ether in a hospi- 
tal, or of new-mown hay in harvest. 

Religion is an adventure in the interior of 
China or Tibet without guns or body-guards in 
search of no plunder or concessions. 

Religion is the bleaching of black souls white 
on the shores of reflection and new deeds. 


Religion is the preservation of childhood ten- 
derness and trust with the experience and sorrow 
of old age. 

Religion is the bond of love encircling the 
earth and binding the world to the heart of God. 

One advantage of such an exercise as this is 
that it serves to loosen up the mind and adapt it 
to the manifold fullness and inexhaustible magni- 
tudes of the divine. Man's thoughts are apt to be- 
come bound and cramped in their habitual modes 
of regarding the world and all the objects in it. 
Here on my desk is a lamp, a little bronze imitation 
of the old Roman household lamp. I bought it in 
Pompeii. This lamp is many things to me. It is 
a paper weight. It is an ornament. It is a 
treasure. It is a symbol. It is a reminder here 
in this new and greater city of that far away sea- 
side resort of Roman senators and emperors. This 
lamp is also a tool, a weapon, material for barter, a 
space marker, a substance, an object of perception, 
a suggestion for endless reverie. It is no more 
one of these than another and it is all of them to- 
gether. When I tell you about it, I select some 
of these relations or uses of the object and refer 
to it in those terms, but I do not by that procedure 
exclude the other ways of defining it. Such com- 
plexity is much greater in the case of religion and 
therefore the number of possible definitions is in- 
definitely increased. 

The same is true of God. There is no state- 
ment or formulation of his nature which can satisfy 
all demands of the intellect and of the heart. A 
wealth of interests appear in the conceptions of 


God which are found in the most devout literature. 
In the Bible itself there is no single, logical defini- 
tion. God is love, God is light. God is spirit. 
If such assertions are taken freely, with the rich 
suggestions which they imply, then they are use- 
ful and persuasive. But when they are made the 
basis of hard and fast dogmas they defeat the very 
ends of religion and lead to atheism and doubt as 
often as to faith and assurance. It is interesting 
in this connection to recall the positions of the 
mystics who are often set up as the highest repre- 
sentatives of Christianity. The key to the mysti- 
cal view of religion is that it is above all form.s of 
thought and reason. The mystic seeks union with 
the divine, not through knowledge or understanding 
but through feeling and ecstatic emotion. Trances 
and visions and unanalyzed feeling are more to him 
than proofs or any scientific evidence. 

This is not so far different from the generally 
accepted orthodox position, which is that we can 
know nothing of God by ordinary means, but must 
depend upon revelation. Revelation in turn is to 
be appropriated through faith and not through 
demonstration. All orthodox creeds agree that the 
decrees of the infinite are inscrutable and that the 
believer is called upon to believe them without in- 
vestigation or verification. The only kind of test 
which is admitted is that of direct experience and 
the effect on the life of the beliver. 

As I see it, faith in God is more nearly like 
the choice between optimism and pessimism. Prob- 
ably no one ever decided that matter on a purely 
rational or scientific basis. It is partly an affair 


of the heart and partly a question of the will. Your 
experience may have been of the sunny places in 
the world, good friends, interesting work, fair edu- 
cation and equipment for life, and a reasonable de- 
gree of health. That experience should prepare 
you to be optimistic. On the other hand, you may 
have been disappointed in love, or in business, or in 
am^bition; you may have undergone a crushing ac- 
cident, in mind or body, and received scars which 
will go with you to the grave. Perhaps you were 
petted and spoiled so that you came to expect more 
from life than you have any right to ask and there- 
fore you carry disappointment and suspicion in your 
soul. Even these conditions do not always deter- 
mine the matter. Some of the happiest persons I 
have ever known seem to have little cause for joy 
or hope, yet they carry smiles and cheer to many 
who are much better circumstanced. Strangely 
enough, there are some grand souls who never feel 
defeated. They are like Job in their endless de- 
fense of the Almighty in spite of sufferings and 
inability to explain it all. 

People are frequently confused between the be- 
lief in God and the theories about God. The main 
question about God for religion as an active, buoy- 
ant, outreaching participation in life is. Do you be- 
lieve in God? meaning, Do you trust life? Do you 
think there are some things better than others? 
Is is worth while to work for ideal causes, to sac- 
rifice something of your comfort and peace of 
mind to count yourself a co-worker with God? 
When you ask what kind of a being God is, where 
he is, how old he is, how powerful he is, whether he 


created the world, whether he has made man im- 
mortal, whether he will punish the wicked in a fiery 
hell, while the righteous lie in celestial hammocks 
under shady fruit trees by cool streams, then you 
are asking questions which may call for speculative 
answers, but which may not have immediate prac- 
tical religious value. It is not essential to a suc- 
cessful religion to have a consistent or even an in- 
tellectually satisfactory doctrine of God, as the his- 
tory of religion shows. But it is essential to be- 
lieve in God in some sense, and to take definite at- 
titudes on behalf of his government of the world. 
You may accept my faith in God, without accept- 
ing my conception of his nature or of his relation to 
the world. I do not say that the faith can be the 
same in every respect where the doctrines differ, 
but I believe it can be for practical purposes. 

I may illustrate my point by reminding you of 
the situation we are in with reference to the world 
of material objects. Suppose two stone masons 
are building houses. One knows nothing about 
the modern theory of electrons and radio-activity. 
The other has studied these subjects. Matter is in 
certain respects the same to the two men, although 
in theory it looks utterly different to them. Both 
may keep the same methods of measurements, ap- 
ply the same kind of mortar, make the same provi- 
sion for windows and doors and roof. But if they 
tried to get together on their conceptions of the 
material they used, they would be far apart. 
Neither would have the right to deny that the other 
was a stone mason and they could work side by 
side on the same wall without friction. I am not 


unaware that the scientifically informed man might 
have a decided advantage in the selection of his 
building materials and in the way he used them, 
but there is a wide field of common experience in 
which they could co-operate. 

In religion it is much the same. There are 
many plain and obvious duties which fall upon all 
men alike, whether they are common-sense persons 
or persons sophisticated in metaphysics. In a great 
variety of ways they act the same toward God in 
spite of their differing theories about him. We 
all talk understandingly of the weather in so far 
at least as the rain wets our skins or the frost kills 
our fruit crops or the sun tans and sweats us. The 
chemist and the non-chemist may buy their pro- 
visions at the same market and eat them in the 
same way at table, although an examination of the 
ideas in the minds of two such men would reveal 
marvelous contrasts. Religion has a kind of com- 
mon level on which all men stand before God in 
reverence and devotion to the claims of faith and 
love. In their ways of regarding these practical 
tasks they may differ profoundly. It is not only 
unnecessary that they shall see alike but it is im- 
possible. That they shall work together is the 
big thing, for religion is a practical affair in the 
first instance and on the common level. Beyond 
that, it corruscates with all kinds of colors and 
variegated pictures. 

In certain respects the religious service is a com- 
mon language to all, but in other respects the in- 
dividuals are not in the same sphere of discourse. 
All hear the Bible, read, pray together, sing the 


songs and sit through the sermon. They face God 
as a company of men may look into the sky at the 
same moment. Some may see more stars than 
others, and some may have a livelier sense of God, 
but they may all get nourishment for their strange- 
ly different souls. The main thing just now in 
religion is the necessity of recognizing the right 
to such differences along with a kindly and gener- 
ous spirit of practical co-operation on the level of 
human needs. The common substance of the 
Bible is its disclosure of a wonderful life. The 
church should invite into its fellowship all who find 
that picture appealing and inspiring and allow 
them to draw their sustenance from it in terms of 
their own capacity and ability. The central im- 
pulse of religion is the craving for a larger and 
a fuller life for one's self and for all other people 
of one's group. If one has in imagination and 
sympathy identified himself with the whole world 
then he seeks the welfare of a world-wide society. 
It is natural and helpful for us to represent our so- 
cial groups in personal terms. By the inherent 
poetry of our souls, we represent our loyalty to our 
nation in terms of our loyalty to George Washing- 
ton or Thomas Jefferson or Abraham Lincoln. In 
a similar way we experience our most vivid devotion 
to the cause of religion by devotion to Christ or to 
God who are the great ideal figures through which 
we picture to ourselves, for practical purposes, all 
the ideals and all the perfections which we can 
imagine or strive to make real in the world. 

If I had the power to do what I would like to do 
in the promotion of religion, I would proceed to de- 


velop more expert methods for presenting religion 
in four ways: First, in the public service I would 
develop a more impressive and appealing presenta- 
tion of the great drama of the individual soul and 
of the society in which it lives. I would have pag- 
eants, tableaux, spoken drama, motion pictures, 
with music and poetry and song wrought into a 
harmionious expression of the longings and labors 
and perplexities of the people whom we know in our 
own city, in the past of our race, and in the crea- 
tive imaginations of the spiritual artists of all the 
world. Second, I would have graduated classes of 
instruction in the outlines of religious history, the 
movements of the great religious cultures in rela- 
tion to each other through missionary enterprise, 
and in the study of religious philosophies of life. 
Third, I would have a more adequate and a better 
organized social life for all classes and kinds of peo- 
ple. I would experiment with a plan for letting 
people of congenial social and cultural interests get 
together, and I would also have sometimes the most 
mixed kinds of parties where social extremes could 
meet and find out how much alike they are. Fourth, 
I would have all members of the church engaged in 
some aspect of the practical promotion of Christian 
principles of living as applied to the relief and cure 
of poverty, crime, disease, and ignorance; as ap- 
plied also to business and industry and politics and 
domestic life and education; and as applied to the 
extension of church enterprises in our own city 
and everywhere else round the world. 



By W. Garnet Alcorn. 

What is the matter with the ministry? Wher- 
ever one finds a group of serious-minded church- 
men, whether assembled in conference or conven- 
tion or congress, this question intrudes itself and 
proves itself one of the most vexing problems of 
the church. And it will always be a serious prob- 
lem because the ministry remains the only trained 
leadership the church has. The larger, therefore, 
her programs become, whether thought of in terms 
of world-wide missions, religious educational pro- 
grams or real community leadership, the more im- 
portant the ministry will become. With the now 
permanent place of religion in the development of 
personality, and the recognition of its place in de- 
velopment of the kingdom of good will on this 
earth, the ministerial problem might well engage 
the thought of our leaders and thinkers. 

The ministry is restless. It always has been. 
The restless souls in its ranks have been many. 
Perhaps the majority. The long ministries have 
been few, especially in our communion. If we 
look back over our little more than a hundred years 
of history we will find that our quarter-century 
ministries have not been numerous and the life- 
long ones fewer. Indeed, it is rare that we have a 
man leave college, enter a pastorate and remain 
there all his life. It would very likely surprise and 
shame us if someone who knows our history accu- 
rately would make a list of our life-long ministries. 
We know the ministry is restless. But how much 
perhaps we do not know. A recent study of the 


year book of the Disciples of Christ for the years 
ending in 1920, 1921, and 1922, reveals the fact 
that in the last three years in the state of Missouri 
there v/ere 569 pastorates held. Of this number 
375 have been for periods of less than three years, 
while only 194 have been held for three years or 
more. With this record in Missouri, one almost 
fears to make a study of ten-year ministries. 

We have done little more during the last twen- 
ty years, than to note the fact and to deplore it. 
The question is no longer, What is the matter with 
the ministry? but, What are we going to do to 
remedy it? Can we do anything? Does any- 
body want us to do anything? It is very certain 
that many of our men who are compelled to change 
from one field to another every two or three years 
do not relish the moving idea, and it is likely they 
would welcome a remedy. And it is just as cer- 
tain that many of our best churches suffer great 
loss in the constant change of pastor to which they 
are subjected. It is more than likely that some- 
body does want help in this matter. 

We have been in the business of creating new 
Oiiices during the last few years and we still have 
suggestions for the creation of other secretarial 
offices. Let us away with this business and in- 
stead let us create a new functionary whose duty it 
will be to make a scientific study of the ministry 
and its fields of activity. Surely the ministry will 
lend itself to such a study as readily as any other 
field of investigation. The suggestion we make 
here is a Ministerial Diagnostician. This would 
be an undoubted boon both to the ministry and to 


the church. Our day witnesses the scientific study 
of almost everything except the ministry. The 
criminal is receiving scientific and sympathetic 
study, but he whose task it is to make the criminal 
class impossible or unlikely receives no such consid- 
eration. He is allowed to drift and shift for him- 
self without regard to the staggering moral loss 
involved. This new functionary would need to be 
a skilled and tactful psychologist. It would be his 
duty to study his preacher-patient just as thor- 
oughly as the physician studies his patient. He 
might discover some incurables and it is likely that 
he would find some curables. It may be asked, 
Would the ministry consult this expert? Many of 
them would not until it was too late, just as many 
of them do not avail themselves of the physician's 
aid when sick. However, all of them could afford 
to do so. If men who are compelled to move fre- 
quently would count the loss involved, both finan- 
cial and moral, they would see that they could well 
afford to secure the help of this expert, and espec- 
ially so when the field from which one is being 
forced is a desirable field. Indeed, when the man 
is a desirable man, — and many of those who are 
forming the short-ministry habit are desirable 
men from the stand-point of both training and per- 
sonality, — the church could even afford to defray 
the expense that would be entailed. 

The change of field is often sought by men as 
a necessity growing out of a situation in which they 
find themselves involved and the reason for which 
they often cannot fimd. These men often feel 
themselves slipping. The interest in their work 
is lagging. The attendance upon the services is 

rHE SCROLL Page 15 

Iwindling. Outstanding members are showing 
ndifference or antagonism. Why is the preacher 
slipping? This is the thing he would like to find 
)ut. This would be a question for our expert. It 
nay be that he has gotten into a rut and does not 
inow it. That is easy to do. Maybe he is thinking 
n circles, due to confining his reading too much 
;o one field or interest. Perhaps he has developed, 
ill unconsciously, a distinguishing vocabulary. It 
nay be that his audience is able to bet that he will 
ise certain words whether he is making a commu- 
lion talk or preaching a funeral sermon. Per- 
laps he has a harmless pulpit mannerism which 
incharitable parishioners will smile at or criticize 
according to their mood. Or again our preacher 
nay have become unsociable and unapproachable. 
He may be, because the habits of the recluse, out 
Df touch with humanity. Or again his troubles 
nay be imaginary, but they hurt just the same. 

The ministry needs to be studied scientifical- 
ly. It needs guidance. And this is no reflection 
jn the ministry. Big business today employs the 
eflficiency expert, with compensating returns. 
Surely churchmen cannot afford to approach this 
serious problem as they have done in the past. 
With the ranks of the ministry being depleted 
svery year and the church assuming larger and 
more significant programs, the time has come to 
study this subject in a heroic way and save for 
future leadership the splendid men who by years 
of training for the ministry have ruined them- 
selves for other professions, but who are doomed 
by our neglect to the shame of mediocrity, ineffi- 
ciency and discontent. 



A number of members paid their dues after 
reading the March Scroll. If your three "iron men" 
have not been received when this number is mailed, 
you will find "U 0" marked somewhere on this 
copy. The dues are three dollars a year and this 
year began with last July. 

It has been suggested that the Annual Meet- 
ing be held this year after the last Sunday in July, 
so that men on vacation for the month of August 
could attend. How would Monday, Tuesday and 
Wednesday, July 30 to August 1, suit you? Please 
write the Secretary about this. 

An interesting series of Round Table Discus- 
sions is being planned for this year's program. 
What topics would you like to discuss? We are 
going to have the best Annual Meeting of our his- 
tory, more men present, more pep, and more good 
things done. 

R. C. Flickenger has resigned as Dean of the 
College of Liberal Arts of Northwestern University 
and will spend a year in research work in Greese 
and Italy, after which he will resume his professor- 
ship at Northwestern. In a recent note enclosing 
a check payable to the treasurer of the Institute, 
he says: "My dues for 1922-23 are paid, but here 
are some Iron Men' who wish to enlist as auxil- 
iaries." If there be methodism in this madness, 
we would not have it cured. Other members who 
could not truly write the first clause of his note, 
will please note. The "iron men" successfully 
passed the tests, and, after a very brief training, 
have been sent to the front. 



By Bruce L. Melvin 

That the church is an enemy of progress is a 
;ommon conception held by the casual observer, as 
veil as the enemy of religion. The church is an 
nstitution on a par with others in human society. 
3oes the church oppose progress by virtue of its 
)articular nature, or only as any other institution? 
rhis article cares neither to defend not to accuse the 
church as an instrument or hindrance to progress, 
)ut only to make an honest examination in com- 
3arison with other institutions. 

The church is only one of the institutions in 
)ur social organization. The state and economic 
system constitute two others that play a great part 
n our present civilization. The church does not 
lecessarily oppose progress any more than other in- 
stitutions. The institution that opposes is the 
)ne that has the greatest power. Progress in- 
volves change, and such change usually means the 
:aking of power out of the hands of the strong. 
When the church held the power of the state, in 
:he Middle Ages, it was an enemy of progress, but 
in assertion today that it is a greater menace than 
>ther institutions may be a mark of thinking in a 
traditional way that is part of our social inherit- 
mce from the mediaeval period. 


The economic system opposes and has opposed 
for the last two decades every effort for the bet- 
terment of human welfare. This system upholds 
freedom of contract, individualism, competition, — 
shibboleths which have produced and upheld 
child labor, woman labor, twelve-hour day, and con- 
centration of capital in the hands of a few. The 
efforts of the laboring men have been thwarted and 
often broken by the corporations. These attempts 
have only been stimulated by need and by the 
conditions into which the above economic principles 
have placed the workers. The fighting against 
the workers by the Pennsylvania Railroad is a 
good example which was one, if not the one, big 
cause for the strike of last summer. Men in man- 
ufacturing who are brave enough to refuse to fol- 
low the old traditional methods of competition and 
struggle for gain in the economic field are not con- 
sidered in good standing by manufacturing asso- 
ciations. One man who plays a prominent part 
in the steel industry was heard to say not long ago : 
"Steel always has been a killer of men and it al- 
ways will be." Do not these illustrations show that 
our economic system is an enemy of progress? 

The second institution that comes in for ex- 
amination is the state. Again, the state, like the 
economic institutions, fears change. Note the 
vacillating policy that our own United States has 
followed toward both Russia and Mexico. Rus- 
sia is trying out a new experiment, a new kind of 
state, not based on the same kind of representa- 
tion as our own. Yet we refuse to recognize it, 
refuse to have any more to do with it than is pos- 


sible — Awful! — Dangerous! — Bolsheviks! — 
but human beings like all the rest of us, going 
through a great reconstruction in working out a 
new kind of government, and our state fears a 
change. There might be some people in our 
country that would wish to follow Russia's experi- 
ment, as others have ours, if she made a success. 

Witness again a group of people on trial in 
Michigan, communists, on trial for what they be- 
lieve is right — at least I give them the same right 
of honesty as I always like for the other person to 
give me — on trial by a state. Conservatism! Is 
this an enemy of progress? The one big hin- 
drance today to world peace is political institution- 
alism. The states have only one final established 
method of settling difficulties — Vv^ar. Take away 
from a state its war and it immediately loses much 
of its power. Of course it opposes progress that 
means bringing about world peace, because its 
great strength is gone. The state, as an institu- 
tion, is an enemy of progress. 

The church, as are both the other institutions 
mentioned, is made up of ordinary human beings 
who have their prejudices, beliefs, and hatreds, but 
leading church men are advocating change today 
in a way that the representatives of neither of the 
other two are. It was the Inter-Church Movement 
that brought about the investigation of the steel 
strike of 1919. Men are preaching a new gospel 
as a result of the revelations of that and kindred 
investigations. The Federal Council of Churches, 
which is an institution within itself, stands bravely 


on social principles of righteousness that are ab- 
solutely opposed to the oppressive features of our 
existing economic and political systems. It is the 
church today that is taking the lead for progress 
rather than hindering it, if any institution at all 
can claim the honor. 

Since I began this article there has come to my 
desk a pamphlet entitled, "The Church's Plea 
Against War and the War System." One sent- 
ence from it shows the stand of the church lead- 
ers of whom there are one hundred fifty-five signa- 
tures to the article. "We would have every Chris- 
tian church the center of a frank and courageous 
antagonism to war and everything that makes 
war . . . ." Other illustrations that show the 
stand of the church on economic and political ques- 
tions could be multiplied but such is not necessary. 
The church is leading the way to progress today 
in distinct contrast to our economic system and 
the state. 

Ohio Wesleyan University. 


[Tlie following is a statement of personal feeling by a 
member, who, for this purpose, prefers to remain anonymous ] 

Our entire present day practice in regard to 
funerals appears to encourage the perpetuation of 
primitive and pagan ideas. A recently observed 
advertisement of a cemetery asserts that "the citi- 
zens of yesteryear sleep here in solemn dignity and 
pomp." One of our perfectly sound church 


papers, in describing the funeral of a prominent 
man, said that "he slept under a wilderness of 
flowers." Our whole terminology and practice 
with reference to death and funerals encourages the 
idea that there is still some intim.ate connection be- 
tween the personality of the deceased and his dead 
body, and that, in some vague way, the happiness 
and honor of the departed are affected by the 
funeral and cemetery arrangements. To be sure, 
we do not carry this theory out as consistently as 
King Tut, who had embalmed ducks and chickens 
placed in his tomb to feed his body-spirit; nor do 
we imagine the situation quite as vividly as Brown- 
ing's Bishop who ordered his tomb in St. Praxed's 
and expected to spend centuries smelling the in- 
cense and gloating over the inferiority of his 
rival's monument across the aisle. But when a 
good Christian elder selects a cemetery lot because 
there is a good viev/ from it; or when family and 
friends are comforted by having the grave made 
beautiful with flowers or feel an added pang if the 
weather is bad because they seem to be leaving the 
loved one out in the storm; or when we are aware 
of a little quickening of the pulse and a little stir- 
ring at the roots of the hair when we chance to 
pass through a grave yard at night; — it is because 
there still lingers in the back of our minds a belief 
in the body-spirit which, if dispossessed by death 
from its mortal habitation, still lingers round the 
place where that body was deposited. Of course 
we cannot wholly control our imaginations or break 
up the association that we have been so many years 
forming between the thought of the body and the 


thought of the personality. But it appears that in 
our funeral practices we have deliberately gone 
about it to harrow our own feelings, to perpetuate 
our delusions, and to intensify the least satisfying 
associations between that which is mortal and that 
which is immortal. 

For Tfij part, I want no funeral, no ceremon- 
ious burial, no stone to mark my grave. The dis- 
posal of the body that is no longer needed is merely 
a question of the disposal of waste products. It 
should be done with decency, dignity, and privacy, 
When an old flag has served its day and the winds 
have whipped it into tatters and sun and rain have 
faded its stripes and dimmed its stars, the regula- 
tions prescribe that it shall be handled reverently 
and put to no degrading use and that it shall be pri- 
vately burned. It simply disappears from the 
view of men and is remembered not by a place in 
which it is laid to molder but by the service which 
it rendered in the bright days when it fluttered from 
the mast. 

So let it be with man. The immortal part of 
him cannot be kept in any tomb, and nothing is so 
inappropriate and unhelpful a stimulus to those 
memories which are richest and best as the mere 
marking of the place where his body was last seen. 
The actuaries' tables give me an expectancy of 
twenty-two years. As I look back such a period 
does not seem very long, and the next twenty-two 
will doubtless seem shorter. So being in health 
and strength and middle age, and finding it not 
difficult to visualize the end, I say that I do not 


want my memory to be associated with any partic- 
ular plot or parcel of ground unless it should be 
with some spot where I have lived and loved and 
worked. If I could breathe my soul into some 
sixteen lines of verse, that friends remembering 
might say, "He was like that ;" if I could build an in- 
stitution, a church, school, journal, or business, 
that would project my personality and ideals into 
the years which I shall not see; if I could lay good 
stones in honest mortar to make a wall that would 
endure for a while and serve some beautiful and 
useful purpose; — I would be glad to be remembered 
by any of these monuments. But to think that I 
am to become a resident of som^e City of the Dead, 
that friends should seek me under some stone in 
the place of my bodily dissolution, as though the 
most important event in my life were the leaving 
of it, and should remember me in connection with 
the spot where, above all other places I am not, 
— this is intolerable. 

By George B. Stewart 

Can there by a split church without spHt 
churches? There can be and there must be. 
Why? Because the reactionaries demand as 

On May 17th at Indianapolis the General As- 
sembly of the Presbyterian Church will meet. At 


this time the moderator of the Philadelphia Pres- 
bytery is to present the case of the Presbytery of 
New York City, sanctioning the modem utterances 
of the Rev. Harry Emerson Fosdick, which it is 
claimed violate every standard of the Presbyterian 
demonination, in its creedal authority. In a re- 
cent issue of the Sunday School Times, Rev. Mr. 
MacCartney outlines the issue and declares that in 
prayer and convictions there must be some definite 
stand taken. What does all this and other things 
mean to the church of the present minute. It 
means that a real cleavage in imminent and logic- 
ally must be. 

During the past five years I have come into 
personal contact with no less than ten thousand 
ministers of all the churches. To a greater or 
lesser degree I have had the opportunity of sensing 
the attitudes of all these on the crisis now pending 
in the whole household of the Protestant faith. 
What is the verdict? Something is about to hap- 
pen and no man knows just what it is to be. The 
leaders are vitally divided upon the absolute es- 
sentials and reconciliation seems wide of the mark. 
Many preachers are trying to tide over by evading 
or soft-pedalling ; the wiser say they are ready to 
break on some such program as the Christian Cen- 
tury most clearly indicates. And these serious 
souls of all churches are really reading the Chris- 
tian Century, hoping that a rational something may 
function in the church's behalf. 

Pastor MacCartney does no violence to the con- 
dition in his church and the growing condition in 


all the main Protestant churches when he lays 
down one of four honest procedures for action. We 
should honor such a man for his loyal convictions. 
We should put the best construction on all he says. 
We should seek to move lovingly but fearlessly to- 
wards the sublime end, whatever Life demands. 
Both evidently have God on their sides. To my 
mind we speak more truly when we think of Life 
as functioning to a creative end. The crisis calls 
for the holiest of thinking and holiest of acting to 
save the church from a needless peril. It does 
seem too bad that our brethren of the conservative 
school show such woeful impatience and even im- 
pugn the motives of the other school. Yet, the 
law of progress has never been spelled in any other 
terms. The weak sister ye have with you always! 

How can we have a split church without split 
churches? To a great extent by freely admitting 
the great difference and proposing to use two great 
spiritual magnets until the separation is made. In 
other words, counsel everybody to rearrange his 
membership in terms of modernist or fundamental- 
ist conception of Protestantism and let it go on 
without a visible, formal break. 

Not long since, I was in the study of Rev. Mr. 
Stevens of the Baptist church of Lima, Ohio, and 
in the friendliest of terms we focused opinions 
quickly. Dr. Stevens supplied for Dr. Halderman in 
New York City and hence surely represents the 
fatalist's view of the whole Bibical dogma. He 
was quite ready to dismiss in love and good stand- 
ing all the modernist Baptist preachers of his de- 


nomination to the Unitarian church. Seemed to 
think that was wholly the proper thing to do. 
Quickly I rejoined: *'Sir, it would be the direct 
privilege of the men of the other school to dis- 
miss you, fundamentalists, bodily, in love and mem- 
bership of good standing, to the Roman Catholic 
church where you all belong." Wherein is the 
injustice either way of such an attitude? Simply 
that church life is not summed up in such historical 
institutions and a multitude of things determine 
besides actual theology. Any honest thinker 
knows that it is a waste of time to think in such 
wide-of-the-mark categories. But, — loyalty to 

church attendance, loyalty to one's conviction of 
right, loyalty to life, then the great demands of the 
age, primarily in religious education for the 
christianizing of the youth of the land, the respect 
of the communities everywhere, the untrammeled 
privilege to explain without disrupting state legis- 
lature and a thousand other issues demands that 
we soon grow a split church. 

I, for one, have been wonderfully won over 
to the actual philosophical necessity of the Roman 
Catholic church. They have their own hierarchy 
to fight and they have their own universe to make. 
Nevertheless they are the real and genuine dogma- 
tists of the twentieth century. A thousand years 
from now they will be moving towards the same 
general goal. God speed them and help the whole 
priesthood to realize more truly the significance of 
their marvelous institution. But why not grow a 
Protestant Catholic church? Then let all modern- 
ists of every school and phase grow a simple 


Catholic church. There we have it: Roman Cath- 
olic, Protestant Catholic, and simply Catholic 
church of Jesus Christ. As long as we use the 
double significant term of Jesus Christ, just that 
long we will have two distinct conceptions of the 
Catholic faith. The evolutionary, prophetic, 
creative is one, the conserving, static, priestly is the 
other. Surely a variety of all can be realized in a 
division where conscience does not lead to such dis- 
putes as the MacCartney-Fosdick of the present 
day. As the former thoughtfully says: "Bap- 
tists, Congregationalists and Disciples have a more 
flexible form than Methodists, Presbyterians and 
Episcopalians." Hence, I would add: Unions 
along this line would ultimately divide and yet rob 
no one of any glory. Baptists, Congregationalists, 
Disciples of the Modern School, let us unite to the 
glory of God! Fundamentalists — that is, — real, 
conscientious fundamentalists among us, please 
grow fellowship in the other folds. 
Dayton, Ohio. 


(We have made previous reference to the celebration by 
the Far Eastern Bar Association in honor of onr fellovs^. 
Judge Charles S. Lobeugier of the United States Court for 
China, of the twentieth anniversary of his accession to the 
bench. The following letter from the Premier of the Re- 
publc of China seems to express much more than diplomatic 

It is with deep regret that I am unable to be 


present in person at the gathering to do honor to 
Judge Lobengier, but it is with infinite pleasure 
that I am able to be there in spirit and to convey 
the lively sense of appreciation I have of his worth. 
For twenty years Judge Lobengier has held the 
scales of justice in his hands in diverse countries; 
in America, in the Philippine Islands, and among 
his nationals in China. That is an experience to 
be envied; but what is more to be envied is the 
splendid reputation which he has built up for him- 
self in those three countries as a judge, a citizen, 
and a man. 

As a jurist Judge Lobengier established him- 
self many years ago as a man of keen and sober 
judgm.ent, possessing profound knowledge of law 
and the fineness of character necessary to interpret 
that law impartially and fearlessly. His m.aster- 
ly judgments and his learned writings have been 
of great service to law students, and while they 
have taught considerable that has been immeasur- 
ably helpful in the development of knowledge of 
jurisprudence, the outstanding lesson they have 
always conveyed has been the great and lasting 
value of strict integrity in interpreptation and the 
sterling worth of courageous administration of the 

It is men of the type of Judge Lobengier who 
have made the law superior to States; placed it be- 
yond the corroding influence of the unscrupulous. 
For this he is admired ; for this he is welcomed by 
all who believe in the impartial administration of 
justice, and who are able to have their difficulties 


determined by him. Example is far better than pre- 
cept, when example can be had. Judge Lobengier 
happily provides constant evidence not only of how 
the law should be weighed and how it should be ad- 
ministered, but what should be the bearing of a 

It is fortunate for us to see him celebrate in 
China the twentieth anniversary of his judicial 
work, and his presence on the bench at Shanghai 
just now is fitting tribute to his worth, testimony 
to his high standing, and manifestation of the 
great confidence reposed in him. I am happy that 
I am able to join with his friends in congratulating 
him upon his long and successful career in law, and 
in wishing him many years of health and strength 
to carry on the work which he has so far so ably 


Republic of China, 

11th year, 10th moon, 23rd day. 


One of our prominent brethren in an article in 
one of our religious papers under date of Feb. 10, 
1923, makes this remarkable statement: "It is a 
safe principle of interpretation that every interpre- 
tation of Scripture must be made to harmonize 
with every other statement of Scripture upon that 

This seems to us one of the most dangerous 
and destructive utterances that we have seen in 


print for a long time. It cuts at the very root of a 
sane and reverent use of the Scriptures. We won- 
der that it has not been instantly challenged by 
those who are jealous for the dignity and honor of 
the Scriptures. "Must be made to harmonize!" A 
scriptural writer is not to be allowed to say just 
what he obviously says. He must be "made to har- 
monize." We cannot then approach the Bible with 
open and honest minds to find what its writers are 
trying to tell us. We must first adopt as a presup- 
position the purely human opinion that the writers 
must all say the same thing upon the same subject. 
We cannot allow the Bible to tell us its own story 
and speak to us with its own voice. We can not 
allow it to be the kind of book that we find it to be 
when we examine it. We must begin by saying 
that it is the kind of book that we want it to be. 
For this writer, that means that it is the kind of 
book that must harmonize in all its statements. 
This having been assumed, it must then be "made 
to harmonize." 

Is this a reverent treatment of Scripture? We 
say that it is not. This is Protestant scholasti- 
cism. This is not the truth-seeking attitude which 
opens the book to find what it teaches. It is the dog- 
matic attitude which approaches it with a theorj'- 
and whose purpose is not to learn what it says but 
to make it say what one has determined from other 
sources that it ought to say. "Make it harmonize!" 
This is so incredible that we fear that the accuracy 
of the quotation will be questioned. We assure the 
reader that the quotation is exact. We can give 
the reference if it is called for. 



The last verse of the second chapter of Acts 
has scarcely had the amount of attention which it 
deserves, perhaps because it has been overshadow- 
ed by a popular and important verse near by. We 
refer to the statement that "the Lord added to 
them (a. v., to the church) daily those that were 
being saved." This seems to indicate rather clear- 
ly that in the mind of the writer of this passage, 
the test of fitness for church membership was that 
one should be in the process of being saved. It 
appears that all such were added to the church, 
so far as they cared to be added, and that there was 
no thought of excluding any person upon the ground 
of any defect or delinquency which was not vital 
enough to exclude him from salvation. In connec- 
tion with this verse, due weight ought to be given 
to Acts 2:38, in which certain conditions are men- 
tioned upon compliance with which persons would 
"receive the gift of the Holy spirit." But with due 
regard to that passage, it still appears that to the 
writer of Acts 2:47, all people who were being 
saved had a right to a place in the church. We 
should consider whether or not this harmonizes 
completely with the practice which excludes from 
the church some who are admitted to be in a fair 
way toward salvation. Restoring the spirit and 
the form of primitive Christianity is not altogether 
a simple matter. If we immerse all believers and 
admit to church m^embership only immersed be- 
lievers, we are restoring the ordinance. But if we 
exclude some — in fact, a large majority, — of those 
who love the Lord and seek to serve him and whom 


we ourselves call Christians and upon whose salva- 
tion we dare not for an instant cast a doubt, if we 
refuse to add to the church or to recognize that the 
Lord is adding to the church daily those who are 
being saved, then there is an aspect of the Aposto- 
lic church which we are not restoring. It is a 
real question, not to be settled either way by a wave 
of the hand. The more we have reflected on Acts 
2:47, the more it has seemed to have a bearing on 
the matter. It may be possible for some "new 
light to break from God's Word" at that point. 

This is not altogether a new question. In 
Lard's Quarterly for 1863 a writer had asserted 
that Luther, though not properly qualified to be 
called a Christian (i. e., had not been immersed), 
was doubtless saved. A liberal minded correspondent 
— probably L. L. Pinkerton, if we should risk a 
guess — replied as follows: "Should we now affirm 
that the same consideration which excused Luther 
at the gate of Heaven and admitted him in the ab- 
sence of the fixed conditions, may also have excused 
him at the door of the church and may have ad- 
mitted him in the absence of some of the regular 
conditions of initiation there, who could invali- 
date the reasoning? Does the gate of heaven 
swing open more carelessly than that of the church ? 
If the Holy One can make allowances for the cir- 
cumstances of men so far as to admit them to the 
honor of His immediate presence, despite their ig- 
norance and failures of duty, why may He not man- 
age the case for a pious and prayerful soul seeking 
His kingdom here below, even if he has not learned 
the duty of immersion ?" 



Vincat Veritas, vivat caritas, maneat libertas, 
per Jesum Christum qui est Veritas ipsa, caritas 
ipsa, libertas ipsa. 



Headquarters, Gladstone Hotel, 62nd and Kenwood, Chicago. 


The Executive Committee of the Campbell In- 
stitute has decided, subject to the approval of the 
Institute itself as represented at the annual meet- 
ing, to enlarge and improve the Scroll. The plan 
includes : 

1. Making the Scroll a thirty-two page mag- 
azine with perhaps a slightly larger page than at 

2. The enlistment of a group of men to serve 
as an Editorial Council and Contributing Staff. 

3. The extension of the circulation consider- 
ably beyond the membership of the Institute. 


The subscription price for non-members will 
be kept, as at present, at One Dollar. A good be- 
ginning has already been made in financing the 
larger magazine. (See the Secretary's Notes in 
this issue.) There is good assurance that the 
financial side of the matter can be taken care of 
without embarrassment to the Institute. 

The extension of the circulation must rest 
largely in the hands of the members. It ought to 
be worth something to every Fellow to have a few 
copies of the Scroll circulating in his own commu- 
nity and among his own associates. It certainly 
will if the Scroll becomes as interesting a publi- 
cation as the following list of names gives us a 
right to anticipate. 

The following members of the Institute have 
accepted appointment as members of the Editorial 
Council and Contributing Staff: 

Lee E. Cannon, Hiram College, Hiram, 0. 

Thomas Curtis Clark, Office Editor of The 
Christian Century, Chicago. 

John Ray Ewers, East End Christian Church, 

A. W. Fortune, Central Christian Church, 
Lexington, Ky. 

Judge Frederick A. Henry, Cleveland, O. 

Finis S. Idleman, Central Church of Disciples 
of Christ, New York. 

Burris Jenkins, Linwood Blvd. Christian 
Church, Kansas City. 

0. F. Jordan, Community Church, Park Ridge, 

:HE scroll Page 3 

J. L. Lobengier, Educational Pastor, United 
Church, Oberlin, 0. 

F. E. Lumley, Ohio State Univ., Columbus, O. 

Bruce L. Melvin, Ohio Wesleyan Univ., Dela- 
vare, 0. 

E. L. Powell, First Christian Church, Louis- 
dlle, Ky. 

It is hoped that this impressive list of names 
vill not discourage others from making contribu- 
;ions to the Scroll. The Editor confesses to some 
lisappointment in this respect during the past 
rear. The members are kind, far too kind, in 
;heir expressions in regard to the Scroll, but 
nost of them have evidently preferred to read it 
•ather than write for it. The constant insistence 
ipon brevity has perhaps acted as a deterrent. 
Dne does not like to be warned so solemnly against 
exceeding the thousand-word limit. That re- 
striction doubtless cramps the style of men who 
ire accustomed to preparing thirty-five-minute 
sermons and fifty-minute lectures. With the in- 
crease in the size of the magazine, it will be pos- 
sible to use somewhat longer articles. But we 
still think highly of the thousand-word article, 
rhis will still be a small magazine. It should be 
I magazine of condensed rather than of elaborated 
naterial. Much can be left to the imagination of 
5uch a group of readers as those of the Scroll. 
^ew ideas are too large to be stated in a thousand 
^ords if the writer can depend upon the reader 
;o meet him half way and second his good wit 
'with the forward child, understanding." 



One of our members, who probably knows the 
brotherhood as well as any man in it, writes: 
"What our rank and file are opposed to is anything 
that looks like exclusiveness. They do not ob- 
ject to heresy so much as they do to secrecy or 
aristocracy." It was with some such idea in mind 
that the Campbell Institute two years ago opened 
its m.embership to all college graduates. There 
has never been much secrecy about it. Certainly 
there is absolutely none now. For many years 
its membership was limited to men who had done 
a certain amount of graduate work, and persons 
could become miembers only by election. The first 
purpose of the Institute, as stated in its Constitu- 
tion, was "to encourage and keep alive a scholarly 
spirit and to enable its members to help each other 
to a riper scholarship." It seemed not inconsist- 
ent with this purpose to limit the membership to 
those who could present some evidence of having 
some scholarly spirit and at least a little scholar- 
ship even though it might still be a trifle under- 
ripe. Indeed, so far from being a boast of super- 
iority, this very statement of purpose was a con- 
fession that such scholarly spirit and scholarship 
as we had needed the vitalizing and maturing in- 
fluence that might come from mutual aid and en- 

But now the Institute has become even more 
democratic. Any college graduate may become a 
member. Election is not necessary. It is as 
comprehensive as all the alumni associations of 

'HE SCROLL Page 5 

,11 the colleges put together. The Institute has 
10 machinery of exclusion. Naturally, like any 
ther association, it will continue to consist of 
hose who want to join, to the exclusion of those 
irho do not want to join. We believe that the 
tatement quoted above in regard to the "rank 
,nd file" is essentially correct, and that it repre- 
ents an essentially sensible attitude on the part 
if the majority. Any little circle of intelligenzia 
rganized into a close corporation is an annoyance 
o the hoi polloi and may become a nuisance. But 
,n association which opens its doors to all, subject 
inly to a minimum educational requirement which 
s possessed by something like a million people in 
his country, which opens its meetings to all who 
are to come and announces them in the public 
iress, and which is willing to place its publications 
n the hands of anyone who can read, is certainly 
lot open to the charge of exclusiveness or secrecy. 
?o say that the rank and file can not understand 
his, is to bring against the popular intelligence an 
ndictment with which we have no sympathy. 


No one needs a definite systematization and 
)lanning of his work more than the minister. 
i*robably no one can do it for him; all the more is 
t necessary that he should do it for himself. Only 
L few hours a week of the minister's time are 
iefinitely scheduled for him. For the rest, he 
nust make his own schedule. Of course unex- 
)ected emergencies will disturb it, as sudden winds 


may blow a vessel from its course; but the vessel 
must have a course to come back to. 

Consider your distribution of time during the 
past week. Did it correspond with fair accuracy 
to your deliberate estimate of the relative impor- 
tance of the various things which were done: — 
sermon preparation, conferences with assistants 
and associates, general study and reading, pastoral 
work, civic and social service, general social con- 
tacts (including some time with the family), exer- 
cise and recreation, and private devotion? 

If any important element is being continu- 
ously slighted, probably the need is either for a 
better schedule of work or for -a more rigid ad- 
herence to the schedule which you have.- - It is 
not absolutely necessary to- let- ohe's -ISme be 
wasted by haphazard interruptions.- -^-'/ " ''^•"' •- 

. '^ ^ -^ Q '..ii :) a 

\ ^ J o; \ jr. 


The daughter of a good church member went 
to a great university west of the Mississippi River 
and on her return was asked, "What church did 
you go to?" She replied, "People who think don't 
go to church any more." Inquiry followed. It was 
discovered that the churches in that university 
town were dominated by people who thought each 
that his own denomination was coextensive with 
the Kingdom of God ; that science was irreligious ; 
that evolution put God out of the universe; that 
trying to learn the truth about the Bible by histori- 
cal and critical study was "trying to destroy the 
Bible"; that their own little group had the truth, 


;he whole truth and nothing but the truth ; and they 
leither knew nor cared about the social meaning of 
;he gospel nor about the enrichment of the whole 
ife of 

Of course the people who think do not go to 
;hat sort of church. They stay away in order to keep 
;heir religion. Sometimes they do not keep it even 
;hen. And when they do not, the fault is partly their 
)wn, and partly the fault of those who have defined 
'eligion in terms of unintelligence. 

People who think do not always think quite 
iccurately about religion. They are likely to ac- 
cept the concept of religion which is presented to 
;hem by those who are the professional advocates 
md expounders of religion, and if that presentation 
)f religion appears to them to be untenable they 
nay reject religion as an antiquated superstition, 
rhe trouble with such thinking people is that they 
Ip not think enough. 


:.Li:^ ■ .^ .^jQhij .Gx/Hirschler 

"ijis. is a", wonderful*" jilace with wonderful peo- 
)le". /,-1VI*y CoTumittee is very good to me so far, 
lavirig already asked me to consider another year's 
vork. I can hardly stay beyond April of next 
^ear so my contract has been extended to that 

My work is very largely a program of teach- 
ng Japanese and Hawaiian boys how to play. 
Dne man's work is a hundred boys' play. The 
contradictions around a settlement are most inter- 


esting. The word itself suggests a settled state of 
things but the very opposite is true as we have 
social explosives on every hand. And the worst 
part of that is that they are always going off. The 
Japanese are a race of incorrigibles. Here they 
seemingly oppose the Americans in every under- 
taking, but when one knows their antecedents they 
can be excused for their attitudes. They were 
shipped in here like cattle to do the plantation 
work. Some say they have seen them whipped. 
One man, formerly a luna, told me in all good faith, 
he and another luna threw a Japanese over an 
embankment to kill him; at least they never cared 
to see if he could walk back and he expressed the 
belief that they killed him. If current rumors 
can at all be believed, the predatory wealth of the 
plantations on these Islands went about as low in 
the scale of capitalistic corruption as can possibly 
be conceived. The Japanese struck a few years 
ago and since then a ominous tension has devel- 
oped that will never bring either group any good 
till it is broken down. This will take some time. 
The Japanese are tenaciously aggressive and in- 
telligent. They will not forget soon. Conse- 
quently our settlement work will be complicated 
by some of these over-aggravated racial animosi- 

The Hawaiians are very submissive and there- 
fore true to their tropical environment and tradi- 
tions. In the schools they are a bit slow but Mr. 
Clowes, who has had an interesting experience in 
school work, says they are not sub-normal. At 
any rate they are quite willing to let the Japanese 
et al take their work and land. Rather than strug- 


gle against odds, they give in, though the Japanese 
is always by far the best workman. For that 
reason in fishing and other lines the Hawaiian can- 
not hold his own. As a race they are not in such 
bad straits as the American Indian, but rehabilita- 
tion is trying to do for them now what they cannot 
do for themselves. 

Among all the races here, however, the Chin- 
ese represent the most truly American type. In 
business and industry they excell. In school life 
they are very much in earnest and as they speak 
of China one observes almost a missionary passion 
among them to return to China and help recon- 
struct their homeland along American lines. 
Everyone regrets that we have not more Chinese 

The religious condition is most irritatingly 
complicated. Protestants and Catholic try to 
represent a broken Christianity that feels its way 
slowly. Temples to Buddha stand in every Ja- 
panese settlement. All the vices of American life 
are observed by these races and of course our vir- 
tues are reduced to nil. If our virtues are accept- 
ed they are often given or received in some corrupt 
form. The movies are taken largely as an accu- 
rate representation of American life. The inher- 
ited belief of most of the races here is that even 
walking or riding with a girl is taboo, so they 
gather from our movies and newspapers that we 
are largely a race of libertines. All this, coupled 
with the fact that it seems to be a virtue for 
Buddhists to lie about Christians, gives you a situa- 
tion full of fire. There is practically no enforce- 


ment of prohibition and morals are at a low ebb, 
mainly because of our tropical condition but aggre- 
vated too by so many differences of race. We 
have all classes of Europeans and Americans, Jap- 
anese, Chinese, Samoans, Filipinos, Portugese, 
Koreans and Hawaiians. 

All this gives you some idea of our problem. 
As far as formal religion goes we say scarcely any- 
thing of it. A boy gets no more religion than the 
Boy Scouts have, and tliat's plenty if it really 
goes through. Girls get most of their impressions 
from Sunday School as but few boys come. Girl 
Scout organizations are popular and the Y, W. has 
organized Girl Reserves in our settlement. Girls 
are quick to understand the advantage given by the 
American ideal of virtue and they represent a very 
hopeful element in this phase of the social problem 

Waiakea Social Settlement 
Hilo, Hawaii. 

In Lexington, Kentucky, they have a proper 
sense of the relative importance of things, A re- 
cent daily paper of that city devoted the first col- 
umm of its first page to a sermon by A. W. Fortune 
and gave a smaller space farther over to Billy 
Sunday, who was holding forth in Lexington at the 
same time. 

John Ray Ewers recently reported "Another 
beautiful baptismal service was celebrated last 
Wednesday evening. While others discuss bap- 
tism, we baptise them," Closing the church year, 
he reports that "149 have joined." 


Researching through the dusty files of old 
papers, we found a copy of a magazine called "The 
Disciple of Christ," edited by S. M. Jefferson and 
published by the Standard Publishing Company in 
1884. It contained a sermon by Z. T. Sweeney 
with a brief biographical sketch including this 
characterization: "Mr. Sweeney's mind is rhe- 
torical rather than logical." Without guarantee- 
ing the accuracy of this estimate, we submit it for 
consideration in connection with the Sweeney Reso- 

W. E. M. Hackelman, the energetic secretary 
of the Congress, proposes to keep the Congress be- 
fore the public miind all the year round. He has 
issued Volume 1, No. 1, of a four-page quarterly 
called "The Congress of Disciples of Christ." He 
is suggesting that a num.ber of the faithful become 
sustaining members of the Congress at $5.00. It 
costs some money to promote as good a Congress as 
the recent one at Indianapolis, and the next one 
which will be held at Lexington, Kentucky, under 
the presidency of H. L. Willett, may be better. We 
are not authorized to say so, but we think the sec- 
retary would accept a personal check sent to him 
at 1201 North Alabama Street, Indianapolis. 


It is a sign of encouragement that when 
notices of dues to the Institute are accompanied 
by a reference to our warfare against the Devil the 
recruiting of "iron men" increases noticably. How- 
ever, it is necessary to state that as yet there are 


too many troops loafing at home or wandering 
around on relatively unimportant missions. 

John Ray Ewers, of Pittsburgh, is in London for 
the month of July. His address is Toynbee Hall. 
Dr. Carl Breios, another member of the Institute 
who lives in Pittsburgh, preached in the East End 
Church, June 24th. Mr. Ewers has just finished 
his fourteenth year with this Church and he says 
each year is easier and better than the one before. 
It is a sign of several good things that city pastor- 
ates among the Disciples are lengtnening. 

Professors Frank Porter and D. C. Macintosh 
of the Yale Divinity School are lecturing in the Di- 
vinity School of the University of Chicago this 
summer. Professor Porter is the only man on the 
Yale faculty who was there when ye scribe studied 
there in the nineties. 

Brogden writes: "Please find enclosed check 
for three iron men to ease the lashings of the 
devil's tail." He (Brogden) hopes to be in the U. 
of C. the second term. 

Professor Edward Rowell, who teaches in the 
University of California, says: "Some day when 
California succeeds in becoming the capitol of the 
world the Institute will meet here. Till then I 
must attend only occasionally. I am enclosing 
three iron men to keep the Devil's tail between his 
legs. . . . The other day I told her (small daugh- 
ter) a simple version of the Jonah story, ending 
with 'and Jonah got out and went home.' Anne 
said, *And what did his mother say?' Did any 
theologian ever think of that side of the matter? 

A. H. Seymour is Professor of History and 
Social Science in the Northern Normal and Indus- 

rHE SCROLL Page 13 

trial School of Aberdeen, South Dakota. He also 
swells the army of the faithful. 

Roscoe R. Hill writes from the National Palace 
Df Nicaragua where he is ''Comisionado:" I hand 
you herewith my check for six dollars. This will 
serve to pay the year almost gone and put me on 
the roster for one in advance. I fear I did not 
realize that time had so slipped by. We are far 
from the center of things here and as a result 
things are apt to get neglected. In an air line we 
are not so far but mail takes from two to four 
weeks to reach us. Then tropical heat and plenty 
of trouble thrown in keep one's mind pretty busy 
with things that are near at hand. 

The new University Church, Chicago, will be 
dedicated the first Sunday of October, which will 
be its twenty-ninth anniversary. The sermon 
will be preached by Dr. Herbert L. Willett, who or- 
ganized it and was the minister for three years. 
The cost of the property is $225,000 besides the 
furnishings. The Institute will meet this year, 
July 30 — August 1, in the old building for the last 

E. P. Wise. My "three iron men" have 
been slow coming. Here they are strong and in 
good form, one hundred per cent. American. Per- 
haps they will come in now very well as recruits 
when some of the others have retired from the 
front. I am more sorry than I can tell that I can 
not be present at the Institute. I need the fellow- 
ship of such men as will be there. 

Levi Marshall: Speaking of the Devil's tail 
reminds me of the pastor who was away on an ex- 


tended vacation. He returned and called at a 
home in which the lady was in mourning. Sup- 
posing it was her husband he gently approached 
the subject and said, "Did he die easy?" "Yes," 
she said, "he just wagged his tail and died." It 
was the dog that had died. Best wishes for the 
old guard. I hope to be at the meeting. 

Dr. H. B. Robison preached the baccalaureate 
sermon at Culver-Stockton College this year and 
Baxter Waters gave the address for the sixty- 
seventh commencement. Mr. Waters was also 
given the degree of Doctor of Divinity. Are we 
drifting or consciously going somewhere? 

J. P. Myers: How we neglect things until 
you twist the tail of your old friend, the Devil. 
Then some of us come out of our slowness. Sorry 
I cannot be with the Fellows July 30 to August 1. 

Jos. A. Serena, President of the Southeast 
Missouri State Teachers' College, at Cape Girar- 
deau : Here's my U, 0. for last year and next and 
next. Enjoy the Scroll and wish I might be at 
the Annual Meeting. 

Frank E. Jaynes: Your bogy of a tail-lashing 
Devil is a poor stick of a one. My acquaintance 
with you leads me to know that you don't believe 
that the Devil has a tail. However, I am plan- 
ning to come to the July meeting, and as a bond of 
good faith, I herewith forward a check. 

C. 0. Cassaboom: Circumstances kept me 
from attending the Congress at Indianapolis and 
am not now planning to attend the Colorado Con- 
vention so will not see much of the group who make 
up the Institute this year, but want to keep up my 

rHE SCROLL Page 15 

membership and receive the Scroll. Will look for- 
ward to meeting with the group some time in the 
near future. 

Carlos C. Rowlison: Once more I find my 
plans do not take in the Institute meeting, much to 
my regret. I have a chance to supply a pulpit at 
Fairfield, Conn., and attend the summer conference 
at Union Theological July 9-20, and couldn't turn 
it down. My youngsters are through college now. 
(Isn't this a sign of the flight of time.) 

Professor M. R. Gabbert, of the University of 
Pittsburgh, had the grippe about the middle of 
April and was in bed until the present. He hopes 
to be able to go with Mrs. Gabbert to Philo, 111., 
early in July. 

Fred S. Nichols: Have known for a long time 
that the Devil had something to do with the Or- 
der. For my part, I am going to let him have a 

" of a time" for a few days more pending 

the assembling of my three iron men. 

Guy W. Sarvis: I enjoy the Scroll and get one 
of my chief excitements in life from promising my- 
self that I will write something for it. By the 
way, why doesn't some one write an interpretation 
of human life in terms of excitement and repose — 
different words for stimulation and rest? I think 
that is where the Utilitarians and the Hedonists 
and all the rest of them missed it. What men 
crave is excitement. That is why men love adven- 
ture and danger. There is that delightful stretch- 
ing of the strings of the human instrument and 
that delightful restoration following and the maxi- 
mum number of stretchings compatible with the 


capacity of the strings to contract might be de- 
scribed as the scheme of Hfe of the human organ- 
ism, or any other organism. Not pain cr pleas- 
ure, but pain and pleasure is what we have to have. 
And so we go enthusiastically into our various 
formis of "Saturday night" and come down stolidly 
to our various forms of "Monday morning." On 
the whole the more vivid these experiences can be, 
the more life seems worth living. Perhaps the 
art of life consists in keeping the balance between 
Saturday and Monday. 

Tentative mention to a few Fellows in private 
correspondence has brought a number of enthusias- 
tic letters in favor of enlarging the Scroll next 
year and keeping the subscription price at one dol- 
lar for the outside subscribers. Several members 
have agreed to pay for or guarantee several sub- 
scriptions. One man says he will be good for 
twenty-five and a number have promised ten. 
Why not get a thousand subscribers and make 
the little old Scroll a power in the land. It would 
be far more practicable and more worth while than 
excavating the Hill of Samaria. It might be the 
means of excavating a numiber of things in the 
course of a year. 

The Secretary has twenty other letters on the 
desk which have come in recent mails but do not 
contain quotable paragraphs. They are sound, 
however, and improved the standing of our army. 
Perhaps the Fellows will accept their own endorsed 
checks as receipts. This will save the energy of 
both the Secretary and the Treasurer and enable 
them to go after the remaining delinquents. 

vol [9-i^ /^Z./-zni-/?^5