Franklin Spencer Spalding : man and bishop

FRANKLIN SPENCER SPALDING
MAN AND BISHOP

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FRANKLIN SPENCER SPALDING

FRANKLIN SPENCER SPALDING

MAN AND BISHOP

BY

JOHN HOWARD MELISH

THE MACMILLAN COMPANY
1917

All rights reserved

MS

Copyright, 1917,
By the MACMILLAN COMPANY.

Printed from type. Published May, 1917.

J. 8. Cuahing Co. — Berwick & Smith Co.
Norwood, Mass., U.S.A.

ibrary

©etiication

TO THOSE WHO KNEW HIM BEST AND

LOVED HIM, AND WITHOUT WHOSE AID THIS BOOK

COULD NOT HAVE BEEN WRITTEN, BY ONE

WHO ADMIRED AFAR OFF

CONTENTS

CSAPTER PAGE

I. The Boy i

II. Frank Spalding, Princeton '87 . . . .12

III. The Choice of a Profession . . ... .29

IV. Theological Student 35

V. Jarvis Hall Days 48

VI. The Parish House 57

VII. Spiritual Growth 71

VIII. His Approach to the Social Problem ... 82

IX. Called to Be a Bishop . . . . . .97

X. The Church in Utah . . . . . .122

XI. Salt Lake City 148

XII. MoRMONiSM 161

XIII. Begging East and West 178

XrV. The Church in the Mining Camp .... 206

XV. The Church and Socialism 236

XVI. Man among Men 257

XVII. Manoach 276

FRANKLIN SPENCER SPALDING

MAN AND BISHOP

I

The Boy

Frank Spalding sprang from New England stock. His
father, the Bishop of Colorado, was one of the virile men
whom Maine contributed to the building up of the Great
West. The Spalding family came to America from England
in 1630, and played an honorable part in King Phihp's war,
the French and Indian war, and the Revolution. John
Franklin Spalding, the father of the subject of this biography,
was born at Belgrade in 1828, and graduated from Bowdoin
College in 1853 and the General Seminary in 1857. After
service as deacon and presbyter in New England, he became
rector of St. PauFs Church, Erie, in 1862. In the house
which is now the rectory of that Pennsylvania parish he
met Lavinia D. Spencer, an ardent and devoted member
of the Presbyterian Church. It was love at first sight, and,
not many months later, the daughter of one of the prominent
trustees of the Park Presbyterian Church was established as
head of the Episcopal rectory.

Of that union Frank was bom on March 13, 1865. At
his baptism, June 13, 1865, he was named Franklin after
his father and Spencer after the family of his mother.
The Spencers were originally of Connecticut. Judah Colt

2 FRANKLIN SPENCER SPALDING

Spencer went to Erie in 1829, and there married Lavinia
Stanley, the daughter of Giles Sanford, a descendant of
John Sanford, the first President of Rhode Island in 1655,
who was disarmed in 1637 ^^^ ^^^ sympathy with Wheel-
right. Mr. Spencer was noted among his fellow citizens
as a man of independent judgment, quick repartee and keen
humor, humility and generosity. He was one of the pro-
jectors of the first railway in western Pennsylvania, and
organized the First National Bank of Erie, which was one of
the first national banks incorporated in the United States.
Lavinia Sanford imited with the Presbyterian Church as a
girl, and through three score years and nine lived a Ufe of
prayer and service. Four daughters and one son were
born to the Spencers, of whom Lavinia D., the mother of
Frank Spalding, was the second child.

Into the Erie rectory, after Frank, came four other
children between 1866 and 1873 when John F. Spalding
was elected to the episcopate. William was eighteen
months younger than Frank and was his comrade all through
school and college. Elisabeth, who was Frank's junior by
three years, lived with him in Erie during the second year
of his rectorship of St. PauFs. Ned, the youngest brother,
died at sixteen years of age, when he was a student at the
Princeton preparatory school where Frank was teaching.
Sarah, the yoimgest member of the family, lived with Frank
during the last years of his rectorship in Erie and went to
Salt Lake as his secretary. Under the spiritual guidance of
Christian parents and in the normal family life, with brothers
and sisters near his own age, Frank grew to boyhood and
young manhood. As the first grandchild of generous
grandparents and the first baby bom in the parish for
many years, his first Christmas brought him many gifts.
His mother trimmed a Christmas tree for him and all

THE BOY 3

expected, after the fashion of grown-ups, that he would be
deUghted with his expensive toys. While others were
admiring the tree and presents, the baby crept from the
parlor into the kitchen, where he was found, perfectly happy,
playing with some clothes-pins. All through his life the
simple and elemental things gripped him.

Frank was first entered at a small private school in Erie
but was soon transferred to the public schools. In his
first attempt to speak in public he failed. Three times
he began his piece, but stage fright got the better of memory
and he finally sat down. Very early in his career he showed
signs of the possession of the indomitable will which later
conquered the Grand Teton and faced spiritual difficulties
of magnitude. One night when he was supposed to be
asleep in his bed his mother found him seated at his little
desk, playing on a Jew's harp. When she reproved him
for sitting up so late, he replied, with decisiveness that
drew no further remonstrance from the wise mother, "I
am going to get this tune, if it takes all night." So fearless
and independent a little chap he was, that his reverent
parents feared that the quality, which is the beginning of
all wisdom, was entirely wanting in his spiritual equip-
ment. His mother was mortified to hear him say to the
dignified Bishop Kerfoot who was teasing him, "Stop
that.'' On another occasion when she asked him to come
and speak to some callers who were about to leave, he
frankly if impolitely called back, "I have nothing to say."
But she, who sat at the feet of her children and learned,
as the Lord commanded His disciples to do, imderstood.
For what has a child to say? And this child was father
to the man who spoke when he had something to say, and,
when not, kept silent.

It was the custom in St. Paul's, encouraged by the Rec-

4 FBANKLIN SPENCER SPALDING

tor, to have all the children of the parish attend the church
service, and to withdraw just before the sermon. Sunday
School was held immediately before church and a goodly
percentage of the scholars stayed to Morning Prayer. The
great feasts of the Church Year were joyfully kept and the
children found no hardship in going to church. From the
time he could read Frank was taught to read the Bible
morning and evening. On Sunday evenings there were
scripture games at home, which made the boy familiar with
the Bible. The rectory had two mite boxes, one for
Domestic and one for Foreign Missions, into which the
children dropped weekly offerings. The father, who was
a missionary rector before he became a missionary bishop,
wanted his boys and girls to feel that they belonged to
a Church which embraced the whole world. So the boy
from his infancy was a part of the Church, with his own
share in its worship and work. His interest in the Church
was as natural and normal as his interest in play or school.
A time came when Frank Spalding questioned his intel-
lectual right to remain longer in the Church ; and, without
doubt, it was this early influence that steadied his will in
those trying moments of mental uncertainty and indecision.
Frank was eight years old when his father was elected
Missionary Bishop of Colorado, Wyoming and New Mexico.
In school, on the day the newspapers announced the father's
honor, the son was dubbed "Bishop" by his classmates.
Such a title, however, was no honor to his thinking, and
finally, losing patience, he threatened to fight the next
fellow that called him that again. With five children, the
youngest being only fourteen months old, it was a great
change for Bishop Spalding to make, from the comfortable
home and happy associations of Erie to what was to East-
em people an xmknown country. At the Bishop's conse-

THE BOY 5

cration in St. Paul's, Erie, on the last day of December,

1873, Bishop Cox preached from the text, "The uttermost
parts of the earth." So indeed it seemed, especially to
the mother, who was torn between accompanying her hus-
band and running the risk of taking her brood of small
children on the long journey in winter. She asked the
friendly advice of the bishops present at the consecration.
Bishop John C. Talbot, who was called the "Bishop of all
out-doors, '^ having been the first bishop of Colorado and
the Northwest, insisted that he knew all about the journey
and the good Church people of Denver, and that they
would have the Bishop's house ready for occupancy on his
arrival; he urged the family to go. Bishop Kerfoot, on
the contrary, advised Spalding to go first to prepare the
home and have the family follow later. Bishop Kerfoot
said that Bishop Talbot knew nothing about it because he
had never had any children, and Bishop Talbot said Bishop
Kerfoot knew nothing about it because he had never been
to Denver. Bishop Talbot's advice, however, was fol-
lowed and the family arrived safely in Denver, February 27,

1874, after a blockade of twenty-four hours, caused by snow
on the plains. The good Church people of Denver justified
Bishop Talbot's faith in them ; the house was furnished
and supper was ready.

On the train to Denver Frank wrote to his grandmother
a little letter, which, though he was but eight years old,
showed the beginnings of his power of clear description.
"February 26, 1874. My dear Grandma: Mama told me
to write the first letter to you. I am going to write what
I saw. Some men were playing cards. One man beat the
other and they began to fight in the car. It is snowing
very hard now. It began this morning and has not stopped
yet and I guess it never will. Your loving Frank Spalding."

6 FRANEXIN SPENCER SPALDING

Jarvis Hall at Golden was a Church School for boys, and
its principal, Mr. Bellam, urged the Bishop to send his boys,
Frank and Will, there. In a letter to his grandfather,
Frank wrote, "Mr. Bellam is here and wants me to go to
Jarvis Hall, but Mama says I am too little. Don't you
think, Grandpa, it would be best to go now and be a good
scholar than not?" The Mother's refusal to give her
permission to send the boys when so young to a boarding
school won the day, and they went first to a small private
school and then to the pubhc schools of Denver.

The Bishop was away from home so much of the time
that the care and education of the children fell largely to
the mother. "I have one high strung case in my eldest
boy," she wrote to her parents in March of that year, "and
I can only trust to time and to Providence to make him
better. Don't be alarmed, he is no worse than in Erie.
I looked for a great change on his ninth birthday, but it
did not come." However disturbed the mother was, be-
cause of Frank's quick temper and the effect of it on the
other children, she wisely met the difficulty by giving him
something to interest him and serve as an outlet for his
physical and mental energies. A small printing press and
scroll saw were purchased, and tramps were planned for the
Saturdays. Frank was himself so full of ideas and of init-
iative that he at once put these tools to good use, earning
money to add to his kit and to spend on his tramps. She
also hit on a plan which worked admirably with all the
children. A book was opened, and all their important
deeds, good and bad, were recorded therein for the perusal
of their father, on his return. Writing down the deed in
the book had the instantaneous effect of stopping their
naughtiness. With something to do, and a miniature Day
of Judgment calling him periodically to account, the boy

THE BOY 7

made rapid progress in the control of his quick temper
and hewed his Hfe to the straight line of duty and right.

Tools were ever a source of dehght to Frank Spalding,
both as boy and man. His first scroll saw was a gift, but
he was expected to earn the tools which he desired. "I am
trying to earn $4.00 to pay for a box of tools and I have only
35 cts. I have been making sacks out of the stuff that came
on our furniture," he wrote to his grandfather, offering
doubtless a gentle hint to that generous friend. Grand-
father was quick to respond with a present for tools. "The
saw, hammer, and plane were $2.00, the chisel cost 60 cts.,
rule 25 cts., brace and bits $1.00, augur 65 cts., screw
driver 25 cts., mallet 25 cts." So he reports to the donor,
in the methodical fashion with which he kept all his Church
accounts throughout his ministry. In another letter he
refers to a loan which his grandfather had made, as "the
heavy debt that oppressed me."

The public school boy of Denver took to his lessons with
as much interest as to tools and tramps. The mother
wrote home in October, "Frank and Wilhe are good and
learning fast. Frank can already divide with four or five
figures." He was regularly promoted and was soon study-
ing Botany as well as Spelling, Writing, Arithmetic, and
Geography. To a Mr. Lakes, an enthusiastic geologist,
Frank attached himself, and followed him in his collecting
jaunts, learning from him the names of stones and picking
up information as to drifts and periods of the earth's his-
tory. He was now in a school-room with older boys and
had Httle difficulty in keeping up with them. His was one
of the twenty papers, showing penmanship, which the
Denver Public Schools sent to the Centennial in 1876.
Frank told his Grandfather that he must look up the educa-
tional exhibit, during his visit to Philadelphia, and find the

5 FRANKLIN SPENCER SPALDING

Denver book which contained his paper. His mother
wrote that "Frank will go without his dinner rather than
be late." As a boy he was always asking why. In the
evenings the father had all the children debate in his study,
thinking it very important to learn how to argue. Frank
often took the weak side of a question, or even the side he
really did not agree with, in order to draw out the other side.

On one of the visits to Erie, which took place on the
alternate summers, the boys were invited out to tea with
a boy friend. They did not return until quite late, and
Frank's excuse was that he had got to arguing with the boy's
father and did not think of the time. His reading was
confined to stories, in spite of his father's urging to read
better things. He liked Oliver Optic, Horatio Alger, Elijah
Kellogg and Jules Verne. With a memory of those early
joys he presented his nephew in later years with a complete
set of the favorite tales of his own boyhood.

Every alternate vacation was spent on a ranch in the
mountains. There the mother's problem was solved, for
climbing, riding, fishing, left no moments for idle hands to
get into mischief. An incident occurred during the first
vacation which showed Frank's obedience to orders, at
whatever cost to himself, which trait characterized his
entire life. A little boy at the ranch was taken sick and
his mother became much alarmed. There was no doctor
nearer than twelve miles, but at the ranch was the wife of
a physician ; she knew that her husband was to drive that
day to a house within several miles of the ranch, and she
suggested that some one go to the cross roads and intercept
the doctor. Frank was sent on horseback to wait for the
physician until he came. The day passed and no Frank or
doctor returned. Finally, Mrs. Spalding and the doctor's
wife went out to hunt for them. There at the cross-roads

THE BOY 9

he was, just as he had been told to be, seated on his horse,
and, Hke Casabianca, there he would have stayed to the end.
One of his favorite mottoes in after years was, "To endure
is to conquer," and early in Ufe he acted it out.

In 1877 it was decided to send the boys to Jarvis Hall,
the Church boarding school at Golden, and the mother
parted from them with a heavy heart. The absence lasted,
however, but a few months as Jarvis Hall, after a fire, was
transferred to Denver. "Dear Grandpa," writes Frank,
"we are going to school at the new Jarvis Hall in Denver
instead of Golden and the Boss is Mr. Haynes instead of
Mr. Bellam. Mr. Haynes is a good teacher if he did come
from Harvard College and not Princeton College." Frank
was busy with his press, and printed cards and letter heads
for other boys and girls. A sheet of note paper bears the
heading "F. S. Spalding, W. M. Spalding, Job Printing
Very Neatly Done." With the scroll saw he made several
brackets for presents to his grandparents and a well-carved
Swiss clock for his father and mother. The boys had
their regular chores and were taught to be useful at home,
for a missionary bishop's salary did not permit of more
than one servant. They made their own beds, tended the
furnace and cleared the snow from the walks. One winter
morning before breakfast Frank went out to clear the snow,
but did not return until long after school time. He and a
friend after clearing their own walks formed a partnership
to clear other people's side-walks at twenty cents apiece,
and made a dollar each. He assured his anxious mother
on his return that he had not asked a job of any of her
friends 1 Such industry on his part pleased the grand-
father in the East, and he wrote to Frank, "If your funds
should be a little short draw on your grandfather and he
will honor the draft." That he was not slow to comply

lO FRANKLIN SPENCER SPALDING

with this generous request the following note shows. ^' Dear
Grandpa : I thank you very much for that $5.00. As my
saw is broken I am going to get another saw. I can get
an elegant saw and I can do very fine work. I and Will
sing in the choir and we sing good as you will know when
you come here in the spring." This delightful apprecia-
tion of his own accomplishments and his joy in doing things
never left him. Throughout his life, though burdened with
the business of hospitals, schools, and mission stations, he
was glad that he had a work to do and rejoiced that he
could do it. Could the generous donors to his work have
seen the radiant joy in his face when their help arrived it
would have added much to their joy of giving.

On the second Sunday after Easter, 1879, Frank was
confirmed by his father in Trinity Memorial Church. It is
interesting to. record that the boy turned to his teacher
in that solemn moment of his life rather than to those
whom he most loved. Many boys find it difficult to dis-
cuss spiritual problems with their fathers and mothers,
either because they fancy their parents are prejudiced in
their favor or do not understand them. The mother, with
her usual intuition, made no advances beyond suggestions,
she simply prayed for him. Frank talked the question
over with Mr. Haynes, and, on his return from his inter-
view, simply remarked to his mother that "Confirmation
is a big thing." The next morning he announced at the
breakfast table, "I am going to be confirmed." At four-
teen he took his stand for Christ and His kingdom. He was
foimd faithful unto his life's end.

The summer of 1880 was spent in Erie, and Frank, then
fifteen years old, took his first interest in politics. Several
boys of his own age formed a club which they named after
President Garfield. The meetings were secret and were

THE BOY II

held in an outhouse in grandfather's garden. Little Ned,
not being old enough to qualify as a member, was appointed
sentry to keep outsiders away. Frank was President, and,
in the name of the Club, wrote to Mr. Garfield. He said
that the members were too young to vote for the President,
but, nevertheless, "they met regularly and made speeches
against the Democrats." Great was the joy and pride of
the Garfield Club when a letter arrived from Mr. Garfield
containing his picture and autograph.

It is the picture of a genuine American boy that we see
in Frank Spalding. Long of limb, with sinewy frame, he
lived in the open air ; taking to the water and the mountains
like an Indian, like an Indian he grew in stature and physical
strength. Always the first up a steep climb, he yet was
ever ready to help others up, or go to their rescue if in
danger of falling. His nerves were steady, though high
strung, and he was their master. When the steam launch
with its pleasure party was in danger on Lake Erie, it was
his coolness and pluck that inspired confidence in girl and
boy. Always enthusiastic, he was the soul of the company
on any tramp, propounding queer questions, arguing, com-
posing rhymes and jingles. Underneath this gay and happy
nature was a sense of duty and love of right and reverence
for God. He grew in self-knowledge and self-mastery as
he grew in body and mind. So through the years of boy-
hood God was fitting him to be the spiritual pioneer and
missionary prophet. As in his early mountain climbing,
so in his later preaching he was to go first, questioning it
may be, but sure of his footing, as far as he got ; with a spirit
ready to help others to his high level and to share with them
the beauty of his vision.

n

Frank Spalding, Princeton '87

Frank Spalding prepared for Princeton College at
Jarvis Hall under Professor Smiley and entered without a
condition in the fall of 1883. The question of higher
education for her boys rested heavily upon the mother's
mind, for the Bishop's salary permitted no such luxury,
and frequently she prayed over it. Providence answered
her prayer in a letter from the generous grandfather which
brought tears to her eyes; he promised to meet all the
expenses for both his grandsons during their entire college
course. In expressing her profound gratitude Mrs. Spald-
ing wrote, "I can only hope and pray that they may be
worthy of your gift and that you may see your reward in
their usefulness." It was an investment in men, the golden
returns from which he never lived to see but which have
added to the lasting wealth of the American Church.

The boys chose Princeton because their favorite uncles
were Princeton men. Princeton appealed to the Bishop and
his wife by virtue of its religious influence, and because of
the personal interest in Church boys taken by Dr. Alfred
Baker, rector of Trinity Church. They had been told
that Dr. Coit of St. Paul's School, Concord, recommended
Princeton before all other colleges on that ground; and
what influenced the mother as much was the further in-
formation that Mrs. McCosh, wife of the President, went

PRANK SPALDING, PRINCETON '87 13

to see the boys when they were sick and sent them nice
things to eat. In parting from his boys the Bishop urged
them not to allow anything to prevent their attention to
their religious duties ; he wanted them to be ambitious to
take high rank as scholars, and to do well in everything ;
but first of all he would have them be young Christian
gentlemen. In their rank as scholars he was to be disap-
pointed, for they, in his brother Will's words, "stuck in
a comfortable position about the middle of the class."
Christian gentlemen, however, they were and remained all
through college, for, as Frank wrote his father, at the end
of his course, "It is a satisfaction to know if you don't
stand high you have been honest in all your work."

Since his grandfather was paying all the expenses, an
opportunity to make full use of his generosity and money
was opened to Frank. His grandmother wrote him to
get everything he needed and not to delay purchasing new
clothes — she knew well that Frank didn't care a bit about
what he had on ; — that clothes were the last things he
would think of. When he was a boy he had a supreme
contempt for anything approaching a "dude." So with
characteristic humor she urged, "Do not make the change
from old to new clothes too perceptible!" He had been
brought up to know the value of money and the grand-
father's confidence was not misplaced. In later life Frank
Spalding arraigned the rich, who Hve on profits, rent and
interest, for indulging in luxury that wasted human Hfe
and energy. With the opportunity to indulge in luxury, he
practiced the strictest economy. When his mother un-
packed his wardrobe the following June she found that he
had not a pair of trousers that were not mended. In a
letter he says, "I did a job of patching on my pants that I
dare any of you to equal for strength and general excel-

14 FRANKLIN SPENCER SPALDING

lence." He put cloth in the place of cane in the seat of the
chairs in his room because cane wore out his trousers.

Frank^s Presbyterian grandmother held the learned
and Christian men of Princeton in great reverence, and
urged her grandsons to make use of every opportunity to
hear them preach. "It is an important part of your col-
lege education, like feeding on the best of food. I am glad
my boys can appreciate it.^^ Frank heard every preacher,
as his beloved grandmother advised, but he seems not to
have been favorably impressed, except by Dr. John Hall,
and by him, "because he was like one of our ministers,
wore clericals and talked quietly. ^^ The St. PauPs Society,
a group of students who were members of the Episcopal
Church, invited distinguished preachers of that Communion
to preach from time to time to them. All these he heard
with interest, writing home their texts or a summary of
their sermons, and characterizing them in some interesting
way. Fr. Maturin was magnificent, he was so clear;
Fr. Hall was interesting; Dr. Dix was superb; Dr.
Kimber knew what he was talking about; Mr. Studd
"talked for fifty minutes and you could have heard a
pin drop." When he was the Managing Editor of the
Prince tonian he wrote that Phillips Brooks was the first
preacher in America. "One of the editors told me that
any one could tell by that, who had written the article.
I don't know as I ought to have said that in a Princeton
paper when all here think Dr. Paxton or Dr. Patton is the
best preacher."

In February of each year a day was set apart as a Day of
Prayer for Colleges, and in Princeton it marked the begin-
ning of what was called a "religious awakening." Prayer
meetings were held twice a day, and in each of the entries
of the college buildings there were special meetings. Frank

FRANK SPALDING, PRINCETON '87 1 5

Spalding questioned the value of those meetings all through
his college course and wrote home asking for advice as to
what attitude he should take toward them. "One of the
fellows told me he had been to the prayer meetings to-day,
and he thinks we are very wicked because we don't go even
to the class prayer meetings. I don't think it is my duty
to go and yet I have often had fellows say to me, *Here,
you are a Christian and yet you don't go to these meetings
and set a bad example to many and keep them away when
they ought to be there.' Now I want advice as to this
prayer meeting business, I almost wish we were not in a
college with such a good rehgious influence." The Book of
Common Prayer was for him a sufficient expression of wor-
ship and prayer, and he objected to what he described as
"the prayer meeting style of delivery."

To the Bishop, depending for his information on the
letters of his two boys and the columns of the Princetonian,
the modern college seemed to exist chiefly for the purpose
of fostering athletic games. In college athletics Frank
Spalding rejoiced as a giant to run his course. He made the
class baseball team, playing at third base. Later in his
college career he was captain of the second foot-ball team,
playing full back and half back, which entitled him to the
coveted cap, and he played on the Varsity Team in several
games. "This noon I played on the scrub," he writes to
an old school friend, "against the college team and I had
to play against the strongest rusher in college. So he nearly
killed me. But I had lots of fun and hope to get another
chance to play." During his college course he won about
thirty medals in athletics, principally in standing and nm-
ning high and broad jumps, pole vaults and hurdle races.
"We had lots of fun Saturday night," writes the younger
brother. "Twenty-seven of us got in our room for a boxing

1 6 FRANKLIN SPENCER SPALDING

match; that is not a regular match but everybody taking
part and ending up with two good boxers, one of whom has
taken prizes for it. There were eight or nine of us oh Frank's
bed when down it went with a crash. Then some one fell
against the stove, and pulled the chimney apart, but Frank
with his accustomed genius put it together and the affair
closed with great success."

In his Sophomore year Frank Spalding was suspended
from college. According to the traditions of Princeton, in
November the Freshmen class had their picture taken on
the steps of Witherspoon Hall ; and also, according to tra-
dition, it was the high and sacred duty of the Sophomore
class to spoil the picture. It occurred to some members of
the class of '87 that the way to reveal to the Freshies their
true character was to let down an effigy of '88 just when the
photographer was ready to snap the picture. One fellow
furnished a pillow case, another paint and a third the
requisite art, and soon a rag baby of considerable bulk
was ready with '88 conspicuously painted in green upon its
white breast. When the eyes of all the Freshmen were
turned to the camera man, and each was looking his hand-
somest, there silently descended from a window above the
steps of Witherspoon the rag baby and took by far the most
prominent place in the picture. The photographer stopped,
and the Freshmen, seeking the reason for the delay, looked
up. A dozen hands made a grab for the baby ; which was
dexterously pulled up out of their reach. Others gathered
stones from the gravel walk and hurled them through the
open window at the unseen enemy. At that critical moment
a college proctor chanced to come that way and, seeing the
disturbance was caused by some one in the room above
the steps, he shouted orders to stop it. A head appeared
at the window followed by a pitcher of water which was

FRANK SPALDING, PRINCETON '87 1 7

emptied upon the upturned faces of the Freshmen. It was
Frank Spalding and he was caught in the very act.

The Faculty Committee on Discipline called a meeting
that night and summoned Frank and four other culprits to
appear before them. Spalding was charged with being the
ringleader and was given an opportunity to confess, which
he did most ingenuously, acknowledging his acts but dis-
claiming any intention of wrong doing. Then Professor
Packard, the chairman, as Frank wrote home, "made a
speech which was terrible and said that I had done the worst
kind of a thing and that he was so surprised to see me there
and lots like that." All ^ve were suspended until further
notice. Four were sent home at once and Frank, because
he lived in the West, was rusticated in Pennington, eight
miles from Princeton. Suspended! Professor Packard,
his father's old friend, had rendered the verdict and told
him that he would at once write his father. It was a de-
pressed and sad-faced lad who packed his bag and took the
train to Pennington the next morning. How would his
father regard this disgrace? What would mother feel?
The grandparents, who sent him to college, what would
they think? And Aunt Fanny who believed that the
Princeton faculty could do no wrong, and Uncle Will, a
Princeton graduate, how would they take this ?

The following letter reveals, what was characteristic
of Frank Spalding, his fine sensitiveness, consideration for
others, sense of justice, transparent frankness and desire
to do what was right.

Princeton, Oct. 30, 1884.

My dear Father: I suppose when you get this letter you
will have received Professor Packard's and will know all about
it. You can't feel as badly as I do, for I know how badly you
will feel. But I wish very much you could be here to see what

1 8 FRANKLIN SPENCER SPALDING

the college thinks about it. All the fellows in all the classes
think that we are unjustly punished and they are trying to get
our sentence repealed.

Professor Packard read me the letter he wrote you and in it
he said I was a ring-leader. Now that was not true for I did not
lead at all, and I never for a moment thought that I was doing
any act which would bring dishonor on you or on myself, and
now I can't think so. However it is, I have been suspended and
know it is a terrible disgrace, although I never thought that I
was doing anything wrong.

While I am away I will go on stud)dng and so will not drop
back in grade for I shall have an examination on it when I come
back. Of course I have written Grandfather about it.

Professor Murray told me I was charged with ist, Helping to
make a rag baby to expose to the Freshmen, 2nd, Throwing stones,
3rd, Pouring out some water on them. I can't see how this is
worthy of such a hard punishment as I have. All the trouble
lasted about fifteen or twenty minutes, so please don't think that
it was a big row I was in. I don't know for how long a time I
shall be suspended but I hope it will be a short time. I sup-
pose it will be very lonely to stay in a town for perhaps a month
where I don't know a single person, but I expect to read and
study a good deal and will try to make the best of it.

So, dear papa, please don't think too hard of me for I would
not have done such a thing for the world if I had thought for a
second there was such harm in it as in the eyes of the Committee,
for I am sure you know that I would not knowingly do anything
that would dishonor you or mama.

Your loving son,

F. S. Spalding.

Frank reached Pennington and went at once to the
Pastor of the Presbyterian Church in whose care the Com-
mittee placed him during his rustication. The letter of
commendation read that the Pastor was to do him "what
good he could." Then Frank, before settling down, walked

FRANK SPALDING, PRINCETON '87 I9

around the town in which he expected to spend a month,
to see what sort of a place it was. He discovered that the
town was without an Episcopal Church. Suddenly it
flashed over him what was behind this whole affair. He
was not sent to Pennington as punishment; the Faculty-
aimed to convert him to Presbyterianism 1

When the news of the Committee^s drastic action reached
the students there was .a general feeling of indignation.
The Freshman class met and sent a committee to ask the
Faculty to take no notice of the affair. The Sophomores
sent in a petition, accompanied with such expressions and
promises in asking for the reinstatement of their classmates,
that the Faculty felt justified in accepting it and restoring
them to good standing. One of the Seniors sat down at
once and wrote to his father, the Bishop, that "the Faculty
in stooping to notice such a small matter has in the eyes of
the whole college compromised its dignity. The fellows
universally condemned the action of the Faculty as unjust
and as unworthy of the Faculty of one of the first colleges
of the Land.^' That very night the Faculty met and re-
fused to ratify the action of their Committee on Discipline.
The next day Frank was recalled by telegraph from Pen-
nington.

The letters informing the family of Frank's dismissal
reached Denver and Erie and were immediately answered
before the news of his reinstatement arrived. The close
relationship between the boys and their loved ones at home,
which was one of the great factors in the making of their
characters, is revealed in these letters. The Bishop wrote
that law must be obeyed otherwise society would drift into
anarchy; the punishment seemed to him too severe, a
reprimand was enough. The sim went out of the Mother's
sky and she was afraid to open the newspaper lest in head-

20 FRANKLIN SPENCER SPALDING

lines she would read, " Frank Spalding, suspended." She
resorted to prayer for comfort, and examined herself to see
if she was not to blame. She could rejoice, however, that
it was "fun and not sin." And yet "the whole idea of
bothering the Freshmen because they are only what you
were last year is mean and fit only for mischievous boys
and not for young gentlemen." Uncle Will, with some
knowledge of college ethics, wrote that "Faculty govern-
ment is despotic any way and pitch into you fellows with
scarcely a reason. The cunning dogs were boys once and
I presume chuckle among themselves." Grandfather saw
in the action of the Faculty evidence that "learned and
talented men may lack common sense and forget that they
had been boys." Aunt Fannie in spite of her reverence
for Princeton divines resolved to take "the side of the boys
no matter what happens." His grandmother rejoiced that
Frank had told the story and wanted him to tell them
"everything good or bad — if there is not time to write
telegraph without a moment's hesitation." Uncle Rob, the
comrade and counselor of his boyhood, knowing something
of the problem of college discipline, wrote, "my sympathies
are with you but my judgment leans towards the Faculty.
But send the rag baby out here and we will hang it over the
fence in honor." Aunt Kitty "would have arrested the
Freshmen for throwing stones. Stones hurt and rag babies
and water don't."

The fact that Frank Spalding, of all fellows, had been
caught by the Faculty, became the joke of the season among
the students and at the expense of the college authorities.
For in the secret midnight visitations by which the Sopho-
mores sought to crush the spirit of the Freshmen he would
take no part. Hazing, in which there is always a distinc-
tively bullying element, as contrasted with the rivalries in

FRANK SPALDING, PRINCETON '87 21

the class rushes on the athletic field, was abhorrent to him ;
and it was expressly condemned by his grandfather. In all
that concerned the healthy rivalry for leadership between
the classes he took a leading part. One of the ancient cus-
toms of Princeton was for the Sophomores to paint green
the celebrated cannon, which then stood in the center of
the Campus, in mockery of the Freshmen's verdancy, and to
defend the old gun from any Freshman who attempted to
rub out the offensive color. "We got in two armies and
made for each other. They (*88) had about 150 men and
we had about 50. After we had tried to go through each
other's lines several times we both tried to take possession
of the cannon. Now we had just finished painting it green
for the benefit of the Freshmen and when we got to it it
was an ugly thing to handle. But we could not lose the
honor of the class for such a small thing as * fresh' paint,
so three or four of us hung on to the cannon. I got all
covered with paint from head to foot. But we held the
cannon ! " A member of '88 writes, " We Freshmen claimed
the victory, but when lapse of time has subdued partizanship
and allowed a more accurate historical judgment, it must be
recorded that we never succeeded in dislodging Frank Spald-
ing from the cannon. He had clasped it in his long wiry
arms with a grip of steel and held to it through all the
smother of the rush till the end."

Frank Spalding attended Trinity Church, Princeton, all
through his college course and took an active interest in its
work. The rector of the parish. Rev. Alfred B. Baker,
had the power of interesting young men in practical work.
He had established missions in outlying places around
Princeton which he suppHed with lay readers, drawn from
the St. Paul's Society of the College. Frank sang in the
choir, taught in the Sunday School and read the service in

22 FRANKLIN SPENCER SPALDING

one of the missions on Sunday afternoon or evening. As
a teacher of a Sunday school class he was not a success.
"I don't believe it pays for me to teach in Sunday School
for I can't keep the boys in order. They know I'm not a
senior and so they don't care a bit for me, for they know I
don't know much. About a dozen of them threw snow
balls at me and hit me too. What was I to do about it?
I don't care a bit but the thing don't look right." The
superintendent had given him a class of unruly boys, and
with only the aid of a lesson paper, he was expected to
teach the collect, the catechism and a text. It demanded
too much of even a future bishop. Later he wrote, ^'I
have stopped teaching in Sunday School because I had to,
because the superintendent told me my services were not
needed any longer. I am rather glad of it although I got
along better than I did last year.

The father urged his boys to write to him fully and espe-
cially to ask any theological questions. The questions which
Frank put to his father related to the Episcopal Church
in its contention with the Presbyterian Church or to some of
its practices and teachings. "It seems to me that the
Presbyterians here have no idea what our Church is like.
They think that in the Episcopal Church on Palm Sunday
everybody has palm branches in their hands. One of them
who went to church with me wanted to know where the
confessional was where the people went and confessed.
Another thought the Bible we use is dijQFerent from theirs.
... A fellow said that our Church did not exist before
the Church of Rome sent Augustine into England and that
our Church was not an Apostolic Church but just a branch
of the Church of Rome." Frank purchased a copy of
Bishop Kip's '^ Double Witness," and with it and the in-
formation which his father sent to him, he championed the

FRANK SPALDING, PRINCETON '87 23

Episcopal Church in the stronghold of Presbyterianism.
**I have gotten a Presbyterian to reading Kip and I hope it
will teach him something. For he got to arguing with me
the other night about the Presbyterian Church and he
didn^t know anything about our Church. So I argued with
him and I guess got the best of him and then gave him Kip
to read." During Lent he decided to deny himself dessert
at the boarding house where he paid a fixed price per week.
"You say that fasting in Lent when you can't give the
amount saved to the Lord is only asceticism, but what if
it is? I thought a little asceticism during forty days of
the year would do a person a little good. For the life of
me I can't see why you should estimate the amount of self-
sacrifice in terms of dollars and cents. I am not going to
eat any more dessert until I see I am wrong. If I deny
myself, conquer my appetites, I don't see why I should
not be doing right even though I can't give the money value
of what is thus saved."

Doubtless the Bishop thought that this inquisitive mind
of Frank, ever seeking the reason for a thing, would, in
college, experience searching intellectual doubt and perhaps
skepticism. The professors of Princeton, however, took
note of the skepticism of their age only to belittle and
demolish it. "I read to-day a solid book I can tell you.
It was ^ Creation ' by Dr. Guyot, the Professor of Geology
here. It is to show that all the modern scientific discoveries
do not contradict the first two chapters of the Bible. I like
the book very much and could understand all but one
place, where he talks about the light there was before the
sun was created. He says we must take the Bible as truth
and the discoveries will be a running commentary explain-
ing it." Again he wrote to the Bishop, "There is a fellow
here who has been reading Gibbon, Hume and especially

24 FRANKLIN SPENCER SPALDING

Froude, and has got to be a kind of skeptic, for he don^t
believe in the inspiration of the Bible or at least that is
about the matter as near as I can make out, for he says that
you can't prove the resurrection happened or even that
Christ died, but he is not at all strong in his views and said
that he would like to read on the other side. You see he
has only read the wrong side. He never has read the Bible
through he says. Now what is the best book to read about
this? I would like to read something too on it so that I
can answer this kind of statements." Frank Spalding was
on the defensive in matters of reHgious faith during his
college course, an attitude that is not conducive to critical
examination of one's own position.

The Princeton of the eighties was calculated to drill
boys in acquiring knowledge rather than to open their
minds and to inspire them to think. History was not
taught from the point of view of development nor was evo-
lution accepted in any department of science. In phi-
losophy the great Germans were not known and the teaching
consisted chiefly of logic and metaphysics. The basis of
the required curriculum was Latin and* Greek for four
years. The boy with a quick memory and who was will-
ing to learn his lesson with a mechanical accuracy was too
often the boy who won academic honor. Frank Spalding's
mind was analytical rather than acquisitive, and, though
he worked hard, he did not attain high rank because of the
methods of his day. Not only were the methods at fault,
but there was then a great gulf between teachers and stu-
dent. If a boy sought to establish a more human relation-
ship between himself and his instructor, he was at once
downed by his classmates as a " boot-licker " ; as one who
sought by truckling to gain some unfair advantage over his
feUow students. To one of Frank's sense of honor and love

FRANK SPALDING, PRmCETON '87 2$

of fair play to be regarded as a boot-licker would be
equivalent to having committed the unpardonable sin.
His most characteristic virtue as a boy and college man
thus stood in the way of obtaining that personal help from
his teachers which his mental needs especially required,
had they been able to give it.

What Frank Spalding failed to get through the curric-
ulum he received outside of it. The dominant educative
factors in the Princeton of that day were the class, the Halls
and the college papers. The Halls had reached the climax
of their power before the Spaldings entered college and
were beginning to wane, while the papers were in the earlier
stage of their development. The rivalry between the Halls
was intense. " Old Jimmy (President McCosh) met another
fellow and me," writes Frank in his Freshman year, "we
asked him if he was a Whig. He said, 'Yes, indeed I will
fight Clio any day.'" The Halls were rival debating so-
cieties which met weekly for discussion of subjects. Every
member was required to take part in the program, being
assigned statedly on the affirmative or negative of the
questions, and allowed at other times to speak from the
floor. Uncle Will advised his nephews to attend faithfully
to Whig Hall, as in his experience "it was worth as much as
the studies," and both Frank and Will followed his advice.
"Last night," wrote Will, "Frank did himself proud, he
made a rousing speech which was vociferously applauded."

The activity and interest of these college debating so-
cieties reached their climax in the Lynde Prize Debate
held during Commencement week. Seniors qualified for
the great event in preliminary debates. In his Junior
year Frank entered the prize debate in Whig Hall and re-
ceived honorable mention. On another occasion he memo-
rized his speech and then in the midst of it forgot it.

26 FRANKLIN SPENCER SPALDING

"If I am a minister/' he wrote home in describing his fail-
ure, "I am going to learn to preach extempore.'' So when
the lists were opened for the great intellectual trial of college
life Frank entered. He did not think his chances were good
but he knew the practice would be. The subject of the
preliminary debate was, Resolved, that "The existence
and power of the great corporations render government
interference for the protection of the laboring classes neces-
sary." He was assigned the opposition, which was the side
he wanted, and he threw himself into its work of prepara-
tion, reading books in political economy, law and history.
In the contest he won easily and so became a contestant
for the Lynde Prize. "I am very happy about getting on
the Lynde Debate," he wrote his mother, "for I wanted
something on Commencement for your sake and now I have
got what lots of the fellows think is the biggest honor of
aU." Three prizes of money, one hundred and fifty, one
hundred and twenty-five and one hundred doUars were
offered. In the great debate, the academic distinction
most coveted by really able men of the college, Frank
Spalding was able with ease to carry off the first prize.

Class life and class politics had their part in molding the
mind of Frank Spalding. Two kinds of boys are attracted
by class politics. There is the boy whose interests lie in
petty intrigue and whose aim is personal aggrandizement ;
and there is the boy who is the born leader and enters into
class politics as he does into an athletic game, for the honor
of the class and the college. He wrote home, "Don't
worry about the jumping as there is no danger of my hurt-
ing myself or of getting a prize. But I go in only because
the class of '87 must be represented." In a letter asking
permission of his mother to play away from Princeton,
again he writes, "We must beat Yale and it is a matter of

FRANK SPALDING, PRINCETON '87 27

college honor that every man help along towards that
result to the best of his ability if he can do it without slight-
ing more important duties, e.g. studies." Such was his
j&ne motive in class politics. His first great honor from the
viewpoint of the students, the treasurership of the Prince-
ton College Baseball Association, came to him unsought and
unexpected. The Ivy Club wanted it for one of its members
and so put up two candidates. The other members of the
class, resenting such methods, put up the name of Frank
Spalding, who was not present and without consulting him,
and elected him on the first ballot. "Being elected in the
way I was," he writes, "everybody seems to think it is a
pretty big honor, the finest ojB&ce in college, and I am
tickled to death about it." After outlining the duties and
speaking of the trips to Amherst, Brown, Harvard and Yale
which he would take with the team, he says, "Of course I
resign the Athletic Association as I do not think it is right
to hold two offices." In his Senior year when he aimed for
the Lynde Prize he reluctantly resigned this high office in
order to give his whole attention to the work he had in
hand. Such was the youth of twenty-one, a man who did
one thing at a time, and did it with all his strength.

The college papers were in the beginning of their career
when Frank Spalding was in college. The Princetonian
came out three times a week. It was edited by a board
of students who in their Junior year won the position by
the quality and quantity of their contributions to its col-
umns. Of the Princetonian Board Frank was elected a
member in December, 1885, and served until graduation.
His early experience as a boy printer was of great help to
him and at once he was assigned the job of making up the
paper. Book reviews were his first editorial assignment, and
we find him reviewing such books as Lotze's " Psychology."

28 FRANKLIN SPENCER SPALDING

In his Senior year he wrote editorials. In these three extra
curriculum spheres came just the opportunities which de-
veloped his own peculiar gifts. He threw himself heart and
soul into them, and many times he has said, in spite of his
lament over the purely academic deficiencies of his college
course and the injury that had been done him by the edu-
cational methods then in vogue, that his four years in
Princeton were the happiest years of his life.

Frank Spalding^s college career was marked by the same
qualities, though now more matured, that characterized
his boyhood. He did not enter one of the leading eastern
colleges with the prestige of a big preparatory school be-
hind him, that gives to some boys an initial advantage over
their classmates. Neither did he have the glamour of wealth
to secure to him an adventitious superiority. But the gift
of leadership was his, a leadership that was based essentially
on moral qualities, the wilHngness to take hard knocks or
back seats for the good of a cause, the downright honesty and
high sense of honor which commands instant respect and
confidence, the genial humor that establishes a relation-
ship of good fellowship with all with whom he came into
contact, and withal a virile Christianity which has the ideal-
ism in it that appealed to a normal boy. Frank entered
college clean, true and strong and left it the best known and
best loved man in his class. College nicknames often sum
up the judgment of a college upon a man with surprising
accuracy; Spalding was known to his own class and to all
the lower classes as "Old Pop," which was an abbreviation
for Old Popularity. This title, honestly won and gladly
given, was a greater honor than any merely academic
distinction.

Ill

The Choice of a Profession

Frank Spalding graduated from college without reach-
ing a decision in regard to his future profession. Henry
Ward Beecher once said that he entered the ministry
because his father ordered him to. No such pressure
was brought to bear upon Spalding. ^^We do not want to
influence you at all," wrote the Bishop to his boy. "Make
your own choice, consulting us of course when the time
comes." In his Senior year, when Princeton allowed a
choice of studies, the question of their future caUings was
forced upon the students, and they elected courses with
that in view. Spalding elected pedagogy, with the thought
that he might become a teacher, and international and
constitutional law with a view to entering the legal pro-
fession. The Law, especially, appealed strongly to him,
and he got the impression from his father's letters that the
Bishop would like to have him become a lawyer. Chief
Justice Fuller, a friend and classmate of the Bishop, was
held up to Frank as an example, worthy of his imitation,
of an able lawyer and an earnest Christian layman.

It was the desire of Frank's mother that he follow the
profession of his father. And that strong and gracious influ-
ence, which all through his early years had gently led him,
now really determined his future career. To her letters in
which she spoke of her hopes and prayers that he might see
his way clear to entering the ministry, Frank rephed, dur-

29

30 FRANKLIN SPENCER SPALDING

ing his Senior year, "If I could feel that I should succeed as
a minister and was really called I don't think I would hesi-
tate." Her answer to this letter, so illustrative of the
tactful and wise way she had with her strong-minded son,
was to the effect that his willingness to enter the ministry
was a proof of a call, and as for success no one could be
sure of that until he tried.

There was in his mind, however, an objection to the
ministry as a profession which the arguments of his mother
were unable to remove. "I can't get over the feeling
about being supported on other people's money. I have
hated the idea since I put on the first pair of missionary
box pants. In the same way the whole life of the clergy-
man is not independent somehow. But perhaps I am all
wrong. Still if I am really called to the ministry perhaps
I ought not to feel that way." The great contribution
which Frank Spalding has made to the Church is the demon-
stration that an independent mind may enter the profes-
sion of the ministry and be free — to seek the truth, reli-
gious and social, and to proclaim it, provided he is willing
to pay the price of freedom 1 There are no conveniences
for heroes on this earth in the Church or out of it. To
men who want the life of free thought and free speech
made easy, the Church with its theological and sociological
conservatism seems a prison which puts the mind in fetters
and the tongue in leash. Not so, however, is it in reaUty
for those brave, truth-loving and truth-speaking souls
who, like Frank Spalding, dare. As for the economic inde-
pendence of the ministry any man is free who is willing
to starve. Moreover, the minister who serves is a producer
of genuine values, not a parasite. In one of the last speeches
he made, however, Frank Spalding held that so long as the
ministry depended upon those who live on interest, profits

THE CHOICE OF A PROFESSION 3 1

and rent, it cannot as a profession be independent, nor can
it ever reach that increasing number of working men and
women who believe that interest, profit and rent are socially-
wrong.

The ministry appealed to Frank Spalding in its mission-
ary aspects, where heroism and ideahsm offered clear and
unmistakable utterance. "Bishop Boone preached to the
S. Paul's Society," he writes to his mother. "He gave a
very interesting account of the Church work in China. How
would you hke to have me go to China?" It was not the
glamour of a distant heathen land, always alluring to chiv-
alrous young men thinking of the ministry, but the reality
and the urgency of the need that interested him. "Mis-
sions are preached a great deal in college," he adds. "Dr.
Patton gave us an address on the subject the other night.
After the meeting some of the fellows asked him if we ought
all to go to foreign missions. He said, 'It's a question of
giving bread to the starving milUons or giving tonic to rich
people, and I say give the bread to the starving.' We
discussed the matter in the St. Paul's Society and I held
that home work was every bit as important as foreign work,
but I was almost alone in the opinion." When he finally
decided on his life profession, his choice was not to be a
clergyman or even a minister; it was to be a western
missionary.

Princeton, Jan. lo, 1887.

My dear Mother : I don't know what Will could have told
you in his letter about me to make you think I have decided to
go to the seminary next year for I haven't decided what to do.
But I do think this that I ought not to go there next year but ought
to teach or do something to earn enough money to put myself
through the rest of my education, whether I go to a theological
or a law school or a medical school, for it seems to me that when

32 FRANKLIN SPENCER SPALDING

a person gets to be twenty-two years old it is about time for him
to look out for himself. I suppose you and papa would be
perfectly willing to pay my way through the seminary or wher-
ever I go but I don't like the idea at all. One thing sure, I agree
with you about going into business, after spending about $2000
and four years of time on an education I can't see how any body
can go to work at what a boy could do who hasn't even graduated
at the Public School.

I think I will write to Charles Kienzlee about the Seminary.
If I go there I don't want to get into any swell set. I am going
to be a western missionary. Charlie told me last summer how
the rich crowd snubbed the poor students. I would enjoy being
snubbed by a fellow after the t3^e of . . . I suppose I can get
some kind of missionary work to do and so pay expenses. But I
still think I might get a place to teach for a year.

The opportunity to carry out the hope, expressed in the
last sentence of this letter, came with an offer from the
Princeton Preparatory School. For the next year at least
he decided to teach. In September after his graduation
from Princeton Spalding became a "house-master" in
the Princeton Preparatory School. During that year he
taught Caesar, geography, elocution, reading, writing,
arithmetic, history and English grammar. It was a val-
uable experience which he never regretted, making it pos-
sible for him to brush up all his studies, to take post-grad-
uate work in college, and especially to come to conclusions
with himself as to his life work. The experience of teaching
helped him, as it did Phillips Brooks, to see that the profes-
sion of the teacher was not for him. "I am beginning to
think," he wrote his brother Will who had entered the Gen-
eral Seminary after graduation, "I should be a minister
though I haven't got it settled." And to his father he
wrote, "I am trying to think that I would be better satisfied
in going to the seminary than I would be stud3dng law.

THE CHOICE OF A PROFESSION 33

But I do hate the idea of studying Hebrew roots. In-
deed I am afraid that I can not settle down to study Hebrew
as I ought to do, if I went to the seminary."

In the Spring of the year Frank Spalding finally reached
the conclusion to which he had been tending since the
beginning of his Senior year : he would enter the ministry.
The ground upon which he justified his decision was service.
It was not a question of serving Christ but of serving men.
Christ he had resolved to serve at his Confirmation, and
Him he would serve whether he entered the law, medicine,
teaching or the so-called ministry. The real question was
in regard to the walk of life where a man could make the
best investment of his life. Frank Spalding's call was his
conviction, intellectual more than emotional, that a man
coxild do most good as a clergyman. It was not the saving
of souls or the celebrating of sacraments, but the opportunity
which the ministry offered to a Christian man of doing good,
strengthening the moral Hfe and furthering the cause of
righteousness in the world, that he believed called him.
"If I have any talents which will help me in the Law they
will help me also as a preacher of Christ. I can do more
good as a clergyman than as a lawyer."

At the close of the school year Frank sailed for England
with the Bishop who went to attend the Lambeth Confer-
ence, and spent the summer before entering the seminary
in travel on the continent. In the entertainment, custom-
ary on shipboard, he took part, reciting several pieces, to
the great delight of the audience. "Your son," remarked
a teacher of elocution from Boston to the Bishop, "has a
fine voice and much natural ability as an elocutionist. If
I could give him instruction for a year or two he would
certainly make his mark in that direction." Bishop Spald-
ing gravely and courteously thanked the lady for her kindly

34 FRANKLIN SPENCER SPALDING

words, though the shadow of a smile lurked around the
corners of his mouth. The countenance of the younger
Spalding bore a "Praise — from Sir Roderick — is praise
indeed" expression, and he said to a fellow passenger,
"How is that for the Boston school ma'am? I have been
instructor of elocution at Princeton."

IV

Tbeeological Student

When Frank Spalding entered the General Theological
Seminary in New York, in the fall of 1888, he found himself
in a new and strange atmosphere. The Seminary was the
official institution of the general Church, as distinct from
the diocesan or sectional seminaries, for the education of
young men for the ministry, and he went to it a zealous
member of his Church and the son of a bishop. His father
called himself a High Churchman, and Frank's own church-
manship was like his father's and that which he found in
Kip's "Double Witness", which had been his ever-ready
help in controversies with his Presbyterian classmates at
Princeton. But he found in the Seminary, estabHshed in
the leading chairs, a t)^e of churchmanship such as he
had never encountered. The Seminary, unknown to the
bishops and the people as a whole, had gone over to the
position of the Oxford Movement.

In a letter to his father Frank wrote, "When I decided
to come here I did it because I thought I could do more
good as a clergyman than as a lawyer, and that if I had any
talents which would have helped me in law they would
help me also as a preacher of Christ. But I am instructed
that the preaching and active part of the work is a minor
matter and that the priestly part of the work, which it
seems to me a half-witted ignoramus can do, is the great
and almost only work of importance. Really, I can't

35

36 FRANKLIN SPENCER SPALDING

go this real presence that Dr. Oliver teaches." He had
gone to the Seminary thinking it was a school of the prophets,
a laboratory of the workers, and he found it to be a drill-
ground of the priests.

Frank Spalding was not a man, however, to make snap
judgments and refuse to revise them. He resolved to exam-
ine the position of those who delighted to call themselves
"Catholics." "I suppose," he writes his father, "that I
ought not to think about questions until they come up in
the course and I am instructed in them, but you see I am
driven into it because when a fellow makes a statement
which I think wrong and draws conclusions that seem
illogical, I like to jump into them." In his class were
several extreme "Catholics" who were fond of going into
his room and arguing with him. Some of them had come
into the Episcopal Church from other churches and it
amused him when these men, who had been Churchmen
only a year, proceeded to call him a "Low Churchman, or a
Methodist." Accepting the teaching of the Seminary on
the Holy Communion, these men concerned themselves
with the corollaries of that proposition, vestments, lights,
incense. "We have one fellow especially 'Catholic' who
thinks it is absolutely sinful to celebrate the Communion
without full vestments. I asked him what he would do if
he couldn't get them. He said he never would go without
carrying his Cope, etc. I asked him what he would do if
he was in Colorado and had to go on snow shoes. He
insisted that it would be necessary to take his vestments."

The Oxford Movement in aiming to present the historical
continuity of the Church of England had nothing but con-
tempt for Protestantism in all its forms. It was an atti-
tude which, as advocated by the students at least, seemed
to Spalding an evidence of fanaticism. "Last Friday some

THEOLOGICAL STUDENT 37

extreme * Catholics/ although it seems to me they are any-
thing but liberal and truly catholic, got to arguing in refer-
ence to the sects. Some of them thought all the sects were
to be damned and the majority of these advanced individuals
think that as Christian ministers, that is when they are
ordained, they will not recognize the ministers of the sects
in any way but act just as if this Church was the only one
in town and that all outside were as heathen. I think they
will have their eyes opened when they get out of the Semi-
nary."

When such subjects came up in course, Spalding, who had
kept his mind open, straightway wanted to know the reason
for the positions taken by the professors. Invariably he
received the answer, "It is the teaching of the Catholic
Church." Professor Richey advocated the use of incense
on that ground. Bowing to the altar, crossing oneself and
other ritualistic practices which Spalding questioned were
similarly justified. When pushed for a definition of ortho-
doxy. Professor Oliver answered, "The teaching of the
Catholic Church." "Now I can't see why Dr. Westcott
(whose Commentary on The Epistle to the Hebrews had just
appeared and was declared unorthodox by Dr. Oliver) is
not as likely to have stated the XathoUc Faith* as Dr.
Oliver and a little more likely too, for of course he is a far
greater scholar." The talk of this and that being the
Catholic view was inexplicable to him. "The thing that
puzzles me more than anything else is how you are to find
what the Church teaches. Isn't the right answer in the
Prayer Book?" To these letters his father replied that
Frank would do well to study Andrews, Bull, Harold Browne,
Pearson and the great body of Anglican divines. "The
habit of those (the Ritualists) is to refer to modern Roman
usage as authority. I insist on their giving authorities

38 FRANKLIN SPENCER SPALDING

that are not Romish.'' Little weight, however, would such
writers have with men who held that '^Bloody Mary was
the special instrument raised up by God to save the Church
from such corrupters as Cranmer, Ridley and Latimer, and
that pity for those men whom she burned is wasted as they
died for a cause not worth dying for. Finally, unable to
answer his questions, they sought the reason for what they
called his bias and intellectual pride, in his previous reli-
gious training.

To His Mother

General Theological Sem.
Mch. 7, 1891.
I have the best joke on you imaginable ! I will have to tell
you how it all came about. Possibly you will say that it is my
fault and that I have not been keeping the Fifth Commandment,
but you will have to forgive me for the fun of the joke. I was
talking after class with Prof. Walpole the other day together
with a man who has come into the Church from the Methodists.
Walpole was telling Shomaker about the necessity of surrendering
one's belief and will to the belief of the whole Catholic Church.
He said that everyone had a bias which would lead him to reject
all which was contrary to his way of thinking; that this bias
was generally the result of bringing up. I told him that I didn't
think that that had been so in my case, because I certainly had
been brought up in a church family and always taught the church
doctrine but that now I had the reputation of being rather a
poor Churchman and that anything rationalistic in its tone ap-
pealed to me more strongly than anything merely submissive to
authority. He said that I was mistaken; that he understood
that my home training had not been churchly and that my life
at Princeton had been such that Presbyterian ideas had influ-
enced me. I said that as to Princeton I had had nothing to do
with the religion of Princeton except in Mr. Baker's church and
had not given it all a thought. We had just before been talking

THEOLOGICAL STUDENT 39

about the Bible and I asked him where I got my bias towards
* modern ideas' which he had said I had. I said I surely did
not get that at home as all my teaching had been conserva-
tive; and also at Bible class. He said *^who was your Bible
class teacher." I said *my mother', thinking of course I had
him, when he said, "Well that's where you get your rational-
istic ideas for I understand that your mother is not a good church
woman; that she was once a Presbyterian and has never lost
that phase of life." I had to laugh heartily. I told him kindly
to inform his informant when he next saw him or her that he or
she was very much mistaken in saying that he or she knew you
very well, that he or she didn't know you at all — probably had
never seen you and that I told him and her so and could prove
it. Now don't you think that is good. Simply because I ask
questions when I don't understand and can't see anything in
ritual and try to get reasons for things which may be proved, I
have the terrible name of Protestant applied to me and my in-
terested friends have discovered that my mother, being a very
"poor churchman", still a Presbyterian at heart, is to blame for
giving me a nature which Professor Walpole says is proud and
far from that of the little child of Scripture and moulded much by
the Devil. I think it is about the best joke I ever heard.

The Seminary at that time made no serious demands upon
the students ; its methods were slipshod and its standards
were low. "I have finished my sermon and handed it in
and I am not at all satisfied with it. But there is very
little stimulus to work when you know the professor will
hardly look at it and will say that it is very good no matter
what it is." Again he remarks that the examinations do
not amount to anything. " The Profs, let every one through
for the honor of the institution." There were indeed some
members of the Faculty who were incompetent to teach
untrained boys, much less graduates of leading colleges.
"Dr. — — is so poor that we had a student meeting about it.

40 FRANKLIN SPENCER SPALDING

One man stated that one of the trustees told him Dr.

was sure to be re-elected imless the students did something.
So a committee was appointed, one from each class to confer
with the trustees on the subject and tell them how incom-
petent Dr. is and so prevent his election. I am on

the committee from our class. '^ There was one man, in a
position of prominence, who not only did not win Frank
Spalding's respect but earned his righteous contempt.
"It does not give a student a very high opinion of a man's
ability when he can take a Maclear's Sunday School Bible
History into class and Hsten to the Professor lecture it
almost word for word, making now and then a sHght change
much as the boys at the Prep, did last year when they copied
compositions."

Outside the classroom Frank Spalding found two mem-
bers of the Faculty interesting and helpful. "I had a fine
talk and walk with Professor Walpole this afternoon. We
talked about the inspiration of the Bible and he helped my
ideas along very much." Again he writes, "I went over
to see Dr. Richey the other evening and had a long talk
with him on the Incarnation and other theological subjects
and he put hard points clearly and helped me a great deal.
Richey is worth all the other professors together but he
should be professor of Dogmatics, I think."

There were other seminaries in the Episcopal Church
where the alert and inquiring mind of Frank Spalding
would have found life and inspiration, but he did not know
them until the third year of his course. Of the school
which doubtless would have most aided his intellect he was
not only ignorant but suspicious. One of the candidates of
Colorado, a senior at Trinity College, hearing that the
General Seminary was a "theological boys school" made a
request of his bishop to go to the Episcopal Theological

THEOLOGICAL STUDENT 4I

School at Cambridge, and the bishop refused in curt terms.
Frank wrote to his father that that man deserved different
treatment and should rather have been shown that the
bis hopknew "Cambridge Theology is bad and that from
your experience with Cambridge-trained men, that semi-
nary is not a success.'* In his Senior year he visited Cam-
bridge as a delegate of the General to the Missionary Con-
vention of seminaries and had an opportimity of seeing the
School from within. "The fellowship between faculty and
students at Cambridge is wonderful. Silver took me into
Professor Kellner's room and I talked to him about Higher
Criticism for two hours. He thinks Moses wrote no more
than the Decalogue, and that Leviticus is the latest book of
the Five and that the existence of the Tabernacle is very
doubtful. He also thinks that Assyrian inscriptions are
more reliable for determining chronology than the Bible
with which they often disagree; and yet he spoke with
suspicion of the 'Rationalists.' We hear absolutely noth-
ing of this here and when we ask questions the answer shows
that the professor is as poorly read on the subject as we are.
I don't wonder Cambridge students are fond of their semi-
nary." In the missionary conventions he also met students
of the Episcopal Seminary at Alexandria and was impressed
by their enthusiasm for missions and their personal reli-
gion. "Those Alexandria fellows have the true ring," he
wrote home. "We hear very little about personal religion
here as though that was to be taken for granted."

What inspiration the Seminary failed to give to him the
churches of the great city in a measure suppHed. Every
Sunday was a feast day, "the pleasantest day of the week,"
he wrote, and Lent was a spiritual banquet, for then the
greatest preachers came to New York. At first Dr. Morgan
Dix, in whose parish Spalding had a Sunday School class on

42 FRANKLIN SPENCER SPALDING

Sunday morning, appealed to him as a great preacher, ^'the
equal of any we heard in England last summer." But Dr.
Dix's view of life, when he came to know it, did not appeal
to him as true. "He holds that our life here amounts to
very little, only as a shadow, but the real life is in the inter-
mediate state where true progress to holiness is made."
Canon Knox Little struck him as very spiritual and very
pious, "but I don't like that kind of speech so much as the
kind of Bishop Gilbert, full of life and activity." He also
heard PhilHps Brooks preach his famous sermon, "The
Light of the World," which he described as magnificent,"and,
in the historic Lenten week when the great preacher packed
Trinity Church to the curb, Frank Spalding was one of the
multitude who heard him gladly. "I never knew what elo-
quence was before I heard him describe Christian manhood."
He visited with "Catholic" friends the Church of St. Mary
the Virgin and "saw Father Brown in all the pomp of the
office." Some of the things done there and their meaning
seemed to him "ridiculous and absurd." One Sunday
morning he entered St. George's Church. The great
throng that filled every seat and even the steps of the
chancel, the congregational music, the hearty participa-
tion in the responses on the part of all, and especially the
preacher. Dr. Rainsford, with his message of life and ac-
tivity and his sense of the presence of God, held the young
disciple of Christ spellbound. That day he wrote to his
mother, "St. George's is the church for me."

It was in the city churches as a laboratory rather than in
the Seminary that Frank Spalding acquired his style of
preaching and method of working. "I used to think that
the style of Father Maturin & Co. with its modulations and
gestures was a very fine way and effective, but since I heard
Sam Jones I think just the natural method is ten times the

THEOLOGICAL STUDENT 43

best." The short sentence and the Anglo-Saxon words
seemed to him the way to transmit thought. ''I heard a
man tell children how ^infectious' sin was. I wonder why
men don't use simple words in talking to children.'' When
he became the rector of a parish he conducted a Children's
Service and was most successful in interesting them. It
was also in the city that he learned the methods and ideals
of that useful modern form of service, the parish house.
Dr. Rainsford, whom the Dean and Faculty would not
invite to the General Seminary, held a reception each year
for the students of both the General and Union. Frank
Spalding, with those students who were not " Anglo- Catho-
lics," who refused to recognize the sectarians, attended.
It was always a memorable occasion, with Dr. Rainsford
at his best, witty, eloquent, religious, heretical. Some
students he shocked, but others he electrified. Its chief
value, however, was in the opportunity it offered to future
rectors and pastors to know the most efficient parish organ-
ization in the American Church.

Frank Spalding found, to his delight, that the student
body at the Seminary was not divided into rich and poor,
as had been reported to him. While varying in previous
education and in natural ability they were young men of
Christian character and earnest purpose. Some of his
friendships which closed only with his death were formed in
the Seminary. In his intercourse with his fellow students,
and especially with these friends, he was the big boy still,
brimming over with physical strength and energy, intel-
lectually alive, spiritually devout. Ever loving to argue,
and, as he says, " quick to jump into fellows when he thought
them wrong," he was never unkind or acrimonious. No
man who had such positive convictions had more genuine
intellectual humility. Therefore the "Catholics" loved to

44 FRANKLIN SPENCER SPALDING

drop into his room and try out their opinions on him.
"Your elder son/' wrote home his brother Will who for two
years was Frank's room-mate at the Seminary, " has been
familiarly dubbed by his affectionate classmates as ^The
Kicker' on account of his extremely argumentative turn
of mind. He has floored all the ritualists in the vicinity
with knock-down arguments, and his eye flashes proudly
as he looks around for more to conquer." Many students
differed from him in matters of opinion and belief, and some
considered him a hopeless heretic, but all thoroughly re-
spected him and even cordially admired him. His aptitude
for leadership and his personal popularity were attested by
the fact that he was elected president of his class in the
Senior year and held that position as an alumnus until the
day of his death.

Many of the students helped pay their way through the
Seminary by taking charge of missions in New Jersey or
Long Island, and Frank Spalding was in great demand by
them for entertainments for the benefit of their missions.
In his year at the Princeton Preparatory School he bought
a book on conjurer's tricks, to interest the boys, and be-
came an adept at the art of the prestidigitation. Here is
the heading of the handbill of one of those entertainments
which aU participants united in writing.

GRAND ENTERTAINMENT

Mirth Mystery Mimicry

Merriment Music Magic

An unparalleled amount of amusement crowded into one
entertainment.

Spalding was down for "Thirty Minutes of Mystery.
The Occult Mysteries of the Sleight of Hand Practices of

THEOLOGICAL STUDENT 45

India revealed by the Unknown Prestidigitator.'' At other
times he would get lantern-slide pictures of Colorado, and
lecture for some mission on "The Switzerland of America,"
or sing with the Seminary Glee Club in a benefit concert.

Such little trips down to Patchogue or over to Hillsdale
bound the friends together closer even than Seminary ties
and usually found three of them occup)dng the same bed
for that night in some parishioner's house or country hotel.

To Bis Mother

April 27, 1891.

I could not get time yesterday to write to you but am up early
this morning and hope I can tell you all the news. First the
great excitement of the moment. Two of the Juniors have
joined the Church of Rome. They got out bag and baggage on
Friday evening. The papers are full of it and the two men,
among the poorest intellectually in their class, are famous for
once. Up to Christmas one was a very low Churchman object-
ing to even the ritual of our Chapel service and the other has only
been in the Church about ten months, having come from the
Dutch Reformed Church. They sneaked out before any body
was awake at 5 a.m. on Friday. I suppose we shall listen to a
speech from the Dean on the subject at Chapel this morning.

I received a letter on Friday from a young lady. As it is I
believe the first epistle I ever received from any young lady out
of the limits of consanguinity, it is quite an event. She informed
me that she was getting up a walking party. It was to include
five young women and five men. Its object was to be aesthetic
and healthful and I was invited to be one of the five men. The
party was to take a walk every Saturday in May. I replied
that I was very grateful for the invitation. I had no doubt
that I needed education both physical and intellectual but that
the remedy proposed was so unusual and violent that I couldn't
risk the experiment. This young lady is taking lessons in water
color painting. As Lizzie knows, I am well up on that subject,

46 FRANKLIN SPENCER SPALDING

and when I met her I discussed with the young lady the question
of truth in art, the school of broad painting, &c. &c. and you
see made quite an impression.

Professor Walpole says that he thinks the best way about
visiting is to fix a limit for the number of calls to be made and
don't ever go under it. He used, I think, to make twenty calls
a week and not be satisfied with less. Would you think that was
big enough?

Last Thursday evening Mr. Moir, Moir's brother, who lives
at Hackensack, invited me out to dinner with Mitchell, Marfield
Knight and Moir. He called it a theological dinner. We had an
elegant dinner and a real good time. He believes in Faith Cure.
He had nervous prostration and the doctor could not help him. A
woman of the Mind Cure persuasion cured him completely.

The time is very short now. This is our last week of recita-
tion. Then a week of vacation in which to study up for ex-
amination. Then a week of examination. I tell you the time
can't go too fast.

Spalding entered the Seminary to become a missionary in
the West, and all through his three years in New York he
kept in mind the West and its need of men. He became the
first president of the "Western Missionary Club" which
only those students could join who expected to go west
of the Mississippi River. Each member promised to say
a prayer for the West each day and use all legitimate means
in his power to get men to spend at least three years in the
mission field of the West. He also took a vital interest in
the missionary society of the seminaries, going as a dele-
gate of the General to the convention at Cambridge and
serving as president of the convention at Philadelphia.
From this last convention, where Bishop Graves gave the
General Seminary a "terrific rating for sending nobody in
years," Spalding returned to the General determined to do
his part in arousing the missionary spirit of his seminary.

\

THEOLOGICAL STUDENT 47

He picked out the best men in the lower classes and indi-
vidually put the call of the West before them. Partly as
a result of his influence six men of his own class went to
Colorado with him, several others to other western dioceses
and many younger men followed in the next two years.

When the Senior year drew to a close Frank Spalding
wrote to his father, "This year hasn^t meant much to me
intellectually but I don^t think it is my fault. ^^ Nor was it
his fault. It was the fault of the Seminary and of the
Church which maintained such a school. Young men who
were ready to give themselves to the service of Christ and
His Church had a right to turn to a seminary, occupying
the position of the General, with the expectation and confi-
dence that they would be fitted to serve their Lord with
intelligence and efi&ciency in their day and generation.
The Seminary failed Frank Spalding and many other ear-
nest spirits. Its teachers had no real knowledge of modern
religious problems and summarily dismissed modern views
which they came to know at second hand as "dangerous''
or "unsound." Spalding and men like him went to the
work of the Church prepared, if at all, in spite of the Semi-
nary, not because of it. Those who were not stultified
by the wearisome commonplaces of professors were compelled
to work out their intellectual salvation alone, meeting prob-
lems in isolation which should have been met by young
men seeking truth in fellowship. The result was a spiritual
Gethsemane for many of those men in their ministry.
The wonder is that Frank Spalding came through his Geth-
semane so triumphantly. It is no surprise that some of his
friends failed and in time were found no longer in the ranks
of the ministry. "I'm off Sunday," he wrote a few days
before graduation. "Banished from Rome. What's ban-
ished but set free from things I loathe."

Jarvis Hall Days

Seven graduates of the class of 1891 of the General Theo-
logical Seminary went to Colorado as missionaries. Frank
Spalding had spent his previous vacation in Colorado, where
he took charge of the mission at Colorado City and won
the hearts of men. In the assignment of fields, Spalding,
though he had asked to be sent to a mining camp, the hard-
est work in the jurisdiction, was sent to a new and grow-
ing section of Denver, where a weak parish had already
been organized. On June 3, 1891, he was ordained to the
diaconate by his father, the Bishop of Colorado, in St.
John's Cathedral, Denver, and on the following Sunday
began his ministry, as rector of All Saints', North Denver.

An advertisement in the daily press, announcing the new
rector's first sermon, concluded with this remark :

"The Vestry sincerely hope that the members of the
congregation will make a united effort to attend the ser-
vice of the day, and a full attendance of the choir is earnestly
requested." The newspaper announced the next day
that "Rev. Frank S. Spalding demonstrated to the entire
satisfaction of the large congregation that he is (contrary
to the general rule) the able son of an able father. He
has directly acquired a reputation as a pulpit orator." The
subject of Spalding's first sermon was, "Christians as co-
workers with Christ." The manner of the delivery was as
simple and real as the theme itself. He used neither ora-

48

JARVIS HALL DAYS 49

torical tones nor gestures, was natural and straightforward ;
though speaking without notes, he had carefully worked out
his argument and demanded of his hearers their close at-
tention. For several years Spalding had observed care-
fully the ways and methods of many preachers, and he
apphed to this first sermon a method which he had derived
from such observation and to which he adhered throughout
his career. Every word of his sermon had been written
out, but no attempt was made to commit to memory. The
writing cleared his mind and made him sure of his vocab-
ulary, thus giving him a certain confidence which in turn
inspired confidence in his hearers.

All Saints' was situated among people of small means in
what was then a suburb of Denver. The new rector put
life into its organization and developed new activities. He
built up the Simday School, organized a Bible Class of young
people, and formed a branch of the Woman's Auxiliary to
the Board of Missions. Within a few months he was in
demand for special addresses before the Young Men's Chris-
tian Association and a variety of patriotic and fraternal
orders. Like many another yoimg preacher he found
himself, with all the demands upon his time both from
within and without his parish, hard pressed for something
to say. "Send me," he writes to his sister at Vassar, "any
good stories you hear or poems, I need all the ideas I can
get, because they are scarce."

In the West, during the early nineties, foot-ball as played
in the East was unknown. Graduates of Eastern univer-
sities on their return to the West, coached the teams of
local colleges in the new game, and frequently organized
teams of ex-college players to play the local colleges. Those
games were the athletic events of the year and brought out
immense crowds. Frank Spalding was the star full-back

50 FRANKLIN SPENCER SPALDING

of the Denver Athletic Club. He questioned at first the
propriety of a clergyman taking part in the sports of young
men, but he soon found that it met with the hearty approval
of both his family and his parish. He also found that he
got to know more young men by means of foot-ball than by
parish work and public speaking. Moreover, he craved
the companionship of men, since church work threw him so
much with women. The foot-ball season reached its cli-
max in the Thanksgiving Day game between the Athletic
Club and the School of Mines. Each team had its en-
thusiastic rooters who went to the field in decorated tally-
hoes and coaches and crowded the side lines five feet deep.
In the second half of the great game, with the score in
favor of Golden and with but five minutes to play, Frank
Spalding was signalled to try for a goal from the field. He
caught the ball on Golden's forty-yard line, and sent it,
straight and clear, between the goal posts, making the score
5 to 4 in favor of the Athletic Club. It was such a finish
as lifts a multitude as one man out of their seats whether
friend or foe. The crowd broke on to the gridiron, and
lifting the hero upon their shoulders carried him in triumph
off the field. From that day Frank Spalding was the best
known and most admired young man in Denver. It was a
manly t)^e of Christianity that he exemplified, by deed
and by word, before the men and boys of the Queen City
of the Plains.

Jarvis Hall, at Montclair, Colorado, the diocesan school
for boys, had been from its inception a heavy financial burden
on the shoulders of the bishop and the Cathedral Chapter,
but the financial depression of 1892 made it doubly so.
The bishop turned to Frank to help him bear this load, and
Frank, eager to help his father, accepted the position of
head-master. On June i, 1892, Spalding was advanced to

JARVIS HALL DAYS 5 1

the priesthood and immediately took up his new work.
With characteristic generosity and self sacrifice he straight-
way surrendered half of his salary as head-master in order
to tide over the finances of the school. All through his life
Frank Spalding was assuming financial burdens as an un-
welcome inheritance from others, and carried the load not
merely by raising money but by sacrificing his own modest
salaries. He never told others what he gave, but the fact
that he gave, in proportion to his income, more generously
than any contributor, enabled him to put his case unhesi-
tatingly and convincingly. He was utterly indifferent to
his personal interests when the cause which he had at heart
was involved.

The athletic prowess of the new head-master gave him a
great advantage with the boys of Jarvis Hall. He entered
into its games and sports with more genuine enthusiasm
than the boys themselves. In the hours of recreation, so
far from feehng any restraint in his presence, the boys were
delighted to have him among them. The juvenile photog-
raphers, stamp collectors and amateur conjurers foimd in
him a congenial spirit. To delicate and ailing boys, espe-
cially, he was unusually tender. When a student at
Princeton, he shared his room with Ned, his younger brother,
who died of a weak heart the following year, and Frank
knew what it meant for a boy of eager spirit but weak
body to be unable to take part in vigorous sports. Be-
cause of his muscular frame and abounding energy, he im-
pressed some men as intolerant of weakness and lacking in
sympathy for the incompetent, but, inwardly, he had an
almost feminine gentleness. To the little boys, particularly,
he was the big brother who loved them all and was glad to
play any sort of game. Out of school hours there was none
of the awe which is supposed to hedge about a head-master.

52 FRANKLIN SPENCER SPALDING

His assistant masters sometimes complained that they had
to dislodge a haK dozen urchins who were clambering over
him before they could reach the head-master himself.

What his administration of Jarvis Hall lacked was rigor
in its discipUne. "Mr. Clarke says," Spalding wrote to
his sister, "I am just like Proxenus in Zenophon, a good
leader for good men but imposed on by the bad, and I
guess that he is about right. I can't seem to be stern enough
and so the discipline is not as strict as it really ought to be,
and I don't seem to be able to make it so." Spalding
sought to govern the school by moral suasion and personal
influence and without the usual system of punishments
found in military schools. He wanted the boys to act from
higher motives of behavior than fear of punishment. He
was ever ready to forgive even the worst offenders over and
over again if he thought they showed genuine regret and
repentance. There were some who responded to his trust
in them and became his lasting friends.

Such being the character of his administration of Jarvis
Hall, it was the irony of fate that Spalding, of all men,
should have become the subject of a poHce-court trial and
articles in a sensation-mongering newspaper. On a single
occasion he was reluctantly driven to resort to corporal
punishment in the case of a boy who resisted every other
method of appeal. The boy went to the newspaper, and
the paper, without attempting to verify his story, wrote
up Jarvis Hall as a second Dotheboys Hall and its principal
as a kind of Squeers. " It was too good a story not to use,"
was the laughing explanation of the irresponsible reporter.
The police authorities, ever ready to strain out a gnat and
swallow a camel, at once posed as the guardians of outraged
innocence and arrested Frank Spalding and all the masters.
The aggrieved youth fell into the hands of a shyster lawyer

JARVIS HALL DAYS 53

who straightway brought suit for damages. Spalding's
motive was so obviously sincere and the case so explainable
that he at once went to the boy's lawyer to give the facts.
But the lawyer took his call as an opportunity to insult
him grossly, hoping by so doing to exasperate him into an
attack upon himself, so as to be able to show in court that
the head-master was a brutal fellow. In later Hfe Spald-
ing confessed to a friend that he had never been nearer
losing control of himself than at that moment. "I could
have thrown the fellow," he said, "right through the ofl&ce
window.'' Fortunately for the lawyer the temper within
those six feet of brawn was subject to a moral power equally
well developed. The people of Denver, who knew both
Spalding and the ways of their sensational press, treated
the story as ludicrous. When the case came to trial a ver-
dict of acquittal was speedily given. For Spalding, who
had devoted life and money to the welfare and happiness of
the boys and the upbuilding of the school, this experience,
like the effect of the somewhat similar experience of Phillips
Brooks, was harsh and discouraging. "I don't know what
to do about Jarvis Hall," he wrote. "It has been proved
that it can be run at a fair profit and pay a rent of $1400
a year, but I am beginning to fear that I am not a success
as a school teacher."

In his influence over boys, Spalding, the school-master,
was an unquestioned success. His forceful and earnest
manner of speech, his pure Anglo-Saxon words, thrown out
in short, intelHgible sentences, and his vivid illustrations,
gripped the attention of his young hearers whether in in-
formal address in the school or sermon in the parish church
near by, where he preached on Sundays. Without affec-
tation and the slightest effort after rhetorical effect, he
impressed all by his evident sincerity and the reality of his

54 FRANKLIN SPENCER SPALDING

message. "I have to send a boy home to-morrow," he
wrote, "and I am sorry. But we can have no liars around
here." It was an invigorating atmosphere of truth- tell-
ing, right action and generous treatment of others, gener-
ated by his own pure and ardent soul, that pervaded the
school. His appeals were addressed to the higher nature
of the boys, to their manhness, self-respect and conscience.
Many old Jar vis Hall boys, scattered now far and wide,
remember vividly the tall, spare figure, the flashing eye,
the impetuous flow of speech of Frank Spalding, and,
though the recollection of what he said has faded from their
minds, the moral fiber of what he was has entered into their
souls.

The presidential election of 1896 was fought out on the
issue of bimetallism. Spalding enthusiastically advocated
the free coinage of silver at the ratio of sixteen of silver to
one of gold. To the discussion of that complicated question
he brought knowledge of American financial history as well
as clear moral sense. The Lynde Prize debate, which he
had won at Princeton, was upon the repeal of the first sec-
tion of the Silver Act of 1878. He then opposed the de-
monetization of silver for both historical and theoretical
reasons. From 1792 to 1873 the legal standard of value in
the United States was the double one of gold and silver at
prescribed ratios. By the Coinage Act of 1873 the silver
dollar, which was then worth more than the gold dollar,
and which no one could foresee would ever be worth less,
was dropped from the coinage, leaving gold as the only full
legal-tender coined money. The value of silver began to
decHne soon after the passage of the law, and straightway
in the silver mining country a movement was begun that
aimed to restore the sixteen to one silver dollar to free
coinage. Silver had a real value which was at that time

JARVIS HALL DAYS 55

not greatly less than sixteen of silver to one of gold in weight.
It was contended by men in the East, the creditors of West-
ern farmers, that the Bland dollar was a "dishonest dollar "
and in the interest of the debtors. On the other hand, the
Western men held that the departure from the double
standard was responsible for the depression of prices and
the increase in the burden of all debts. The truth was,
the world was experiencing an over-production of silver
brought about by the immense increase in silver mines in
the West, in Australia and New Zealand. Had there not
been ^ corresponding increase in the production of gold the
East would indeed have become "the enemy's country"
to the men of the West ; and had silver been restored to free
coinage, the West would have profited at the expense of
the East. What was taking place in the world's supply of
gold and silver was unknown to the people at large, at that
time, and the discussion, consequently, was confined to
history and theory.

The lad who had organized the Garfield Club in the presi-
dential election of 1880, now played a man's part in the
election of 1896. Spalding made several speeches in
Colorado and argued for free coinage of silver at every
available opportunity. The point which naturally most
interested him was the charge, made by the Eastern press
and many of his nearest friends in the East, that the Bland
dollar was a "dishonest dollar." This charge struck at his
innermost convictions, and he met it with all the history,
theory and moral earnestness at his command. A news-
paper account of one of his lectures (on another subject)
says, "The lecturer concluded with a very forceful and elo-
quent plea for bimetallism and it is safe to say that whether
the audience agreed with the speaker on this economic
question or not, they were all delighted with his courage

56 FRANEXIN SPENCER SPALDING

and earnestness." A presidential election in the United
States, when a great issue is at stake, presents to the world
the thrilling spectacle of a great people going to school.
The nation, by fixing its attention for a few weeks upon one
common problem, in the give and take of free discussion,
thinks its way to a solution. In that inspiring democratic
enterprise Frank Spalding played his part as an American
citizen. On the public platform as in the pulpit what
impressed his hearers was the moral courage and the enthu-
siastic earnestness of the man himself.

VI

The Parish House

On Easter Day, 1897, St. Paul's Church, Erie, Pennsyl-
vania, extended a unanimous call to Frank Spalding to
become their rector. After long hesitation, due to his deep
feeling that he belonged in the West, and only under the
urging of his parents who saw that his talent was that of
preacher rather than that of teacher, he accepted. The
annoxmcement of his decision was received by St. Paul's
with delight, for he had been bom in Erie, and had passed
his early boyhood and every alternate vacation there since
his father had become the bishop of Colorado. To the old
parish and its new problems he brought a singularly mature
judgment for a man of thirty-one, great decision of char-
acter, unusual executive ability, a scholarly mind, preach-
ing ability of a high order and, especially, a big heart and
manly traits which were soon to endear him to all.

St. Paul's Parish, organized in 1827, was the oldest Epis-
copal Church in Erie, and one of the strongest parishes of
the Diocese of Pittsburgh. In the rectorship of Frank
Spalding's father, 1 862-1 874, a new edifice costing sixty
thousand dollars had been built, and cottage lectures and
mothers' meetings, out of which afterwards grew several
self-supporting parishes, had been organized in various
parts of the growing city ; moreover, sixteen churches had
been built in the deanery. After the removal of Bishop
Spalding to Colorado the parish experienced short rector-

57

58 FRANKLIN SPENCER SPALDING

ates, innovations of ritual, with consequent disturb-
ances, and finally, the defection of a small portion of the
people who desired 'Xatholic practices/' When Frank
Spalding arrived upon the scene St. Paul's was not the
thriving, missionary parish it had been. The vestry apolo-
getically urged their former rector, the Bishop, to persuade
his son to accept their call in spite of the reduced salary
which they offered. Erie had grown, but St. Paul's had
neither grown with it nor adapted its work to the new tasks
and problems of the modem city. To make a modern
parish of an old church was the mission of Frank Spalding
in Erie.

With his usual humor he writes to his cousin, daughter
of a Presbyterian minister.

Jarvis Hall, May i, 1896.
What do you think of my living in Erie ? I am not sure about
it myself. But there was nothing else to be done. If you happen
to be going along Seventh Street I wish you would drop in at
the rectory and see what kind of a place it is and whether there
is any furniture in it. If not, I'll have to borrow some blankets
and camp out until I can buy some. I am afraid I'll shock those
people with "wild western ways." Rev. Mr. H. who is a great
dude, told me that it would do me good to go east for awhile to
polish up, so remember that you have to help accomplish that
difficult job. There is one good thing about being in Erie; I
can do what I can, though possibly it is little and hopeless as well,
to stop the further growth of Presbyterian heresy and schism
which you are spreading there. I hope to see you July i, or
thereabouts."

Spalding finished his work at Jarvis Hall with the June
commencement, and, in characteristic fashion, straightway
entered upon his new duties on the first Sunday of July.
The church was filled both morning and evening with mem-

THE PARISH HOUSE 59

bers of the congregation and other admirers of the new
rector. Preaching without notes, he spoke in the morning
on the unity of faith and work in a modern parish, and,
in the evening, on the knowledge of the Son of God as essen-
tial to the perfect man. It was into the work of preaching
that he threw himself that first year.

To His Mother

Erie, 1896.

I preached in the morning an old sermon and in the evening a
new one. I do not know yet what I am going to preach about
next Sunday. I will be rather glad to have Advent come so
that there will be special subjects.

I am preaching sermons on the Temptation which I wrote at
All Saints' and they seem to me to be just as good as anything I
can write now and the people speak well of them too. Probably
they are good because they were suggested by good books. We
had splendid congregations yesterday both morning and evening.

I find that with my address and Bible class I can not get up
more than one sermon a week. This afternoon I did what I
hope I shall never do again, preached an extempore sermon pure
and simple, on Phil. 1:5. I had been so busy through the week
that I really did not have time to get up a sermon, and I did
pretty poorly. There is so much to do that I hardly get time
to read.

Mr. A. disappointed me on Thursday and I had to preach an
old sermon. I selected one that I had preached in the Cathedral
on one of the Sunday evenings I took the Dean's place. I re-
membered it and thought it was good, but when I came to read
it over I discovered that I had changed my opinion about some
things in it and so I couldn't very well preach it just as it was,
and in its changed form it didn't go very well.

1897.

I would not feel so good for nothing if it wasn't for the preach-
ing. Do you know that I have made 240 sermons and addresses

6o FRANKLIN SPENCER SPALDING

since I came here, and last year, according to the convention
journal only 170 were made by the three ministers in Calvary
Church, Pittsburgh. It makes me ashamed of myself to think
what a gas bag I must be, and yet I do not see how it can be
stopped. I sort of feel as if I was saying nothing at all in the
sermon. It is certainly harder to preach extempore than simply
to read. I know I am improving as far as use of words and
flow of language is concerned, but in the matter of the sermon,
I sometimes feel as if I said nothing at all, and that I had said
all I know or can know and I do not seem to have much time
to learn more. That silly woman who writes to you about my
sermons makes me tired and all the more uncertain of myself.
Can the sermons really amount to much if they only appeal to
old women?

Don't think I am an invalid and need a rest for I do not think
that I do. Only the preaching is a worry for I want to set a
high standard and not fall below. And sometimes I wonder
what in the world I am going to be able to say next Sunday.
I admit that I usually find some text before Sunday comes but
I worry a little more than I should. I wish I had a more general
reading than I have and it is my own fault for you used to try
to make me and I wouldn't read good things.

I got along pretty well on Sunday, though I used, I think,
my very last old sermon, fit to use, and now I will have either
to use again in the evening last year's morning sermons or get
up two a week.

I am not sure that my way of preparing sermons is wise.
When I have preached at Trinity in the afternoon, I always
preach that sermon better at night, and if I could in some way
preach off every sermon once before deUvering it I would do
better. I am going to be more careful about delivery ; I think,
though, that I am improving some.

It seems very strange that often people say the sermons upon
which the least time is put are the best, which convinces me that

THE PARISH HOUSE 6t

the complimentary things people say are rather worthless judg-
ments.

In answer to a letter from his sister teasing him for being
unable to say no and for thinking he could talk on any
subject, he wrote :

**A11 you say is true. Both the reasons you propose are cor-
rect. I am both weak and conceited, although I hope it's more
the first than the second, for I do try to be himible and though
I may do all this talking and preaching no one knows better than
I. I know that the most I say is simply rot. But, Sallie, what
is a man to do ? I climb a mountain in Wyoming and write out
an account of it. Mr. Taylor at Warren tells me it will be a
great help to him if I will tell the story to the people there. He
has been kind to me and I want to be kind to him. I tell him
honestly that I do not think it will be worth hearing and I mean
it. He thinks differently and so I go to Warren. Uncle Rob
asks me to deUver the same thing before the Chestnut Street
Church. He knows what it is and says the people want to hear
it. You yourself would be too weak to say no to Uncle Rob and
so I do that. Miss Mary Selden comes and says the newsboys
are anxious to hear about climbing the mountains. I know what
self denying work she is doing and by this time I am forced to
think the mountain climb is interesting. So why shouldn't I go ?

The Rev. Willis K. Crosby is doing really a good work among
the working people in the east end of Erie. When times were
so hard two years ago he got up a factory and let as many unem-
ployed as wanted to run it on the co-operative plan. They made
a patent dust pan and so a good many had a living out of it. He
gets the men together to study interesting facts. He asked me
whether I couldn't come some evening and talk to them on some
subject. I told him I did not know anything. Finally, he sug-
gested some travels. I had lectured for Uncle Rob about mining
in Colorado and I asked him if that would be any good and he
said it would. I have also told this tale several times.

62 FRANKLIN SPENCER SPALDING

G. C. is one of our communicants and a fine boy. He is in
charge of the boys' department at the Y. M. C. A. A Uttle while
ago he had an offer to go to St. Louis and do the same work and
get a lot more pay. He came to me and told me that he thought
he ought to stay here, that the work was just beginning and
that it might all fail if he left, and I told him he must stay and
said I would help him all I could. So he asked me to tell the
boys on a rainy Saturday afternoon about mining for gold in
Colorado and Idaho. He also asked me to speak at the boys'
meeting. You know I like to talk to boys and it was a pleasure

to speak to i8o boys the other Sunday. When Mrs.

came to ask me to speak on art, it struck me as a big joke and
just to have it on Elisabeth I thought I'd say yes. It was very
very silly and I felt ashamed of myself afterward when I saw
how well prepared the others were.

You know one likes to be useful. It seems so little to do what
other people want you to do when they think your doing it will
help them, and besides I know I get along better if I am very
busy. If I have lots of time to myself I get to thinking about
things which make me unhappy. If one has a lot of things which
must be done then he simply has to do them and his thoughts are
not on himself. As to preaching better, I know I ought to but
I am afraid that I have not got in me the power of application
which will ever make me a great preacher. I do not seem to be
able to get into the heart of things but only little bits of the
surface. Father once told me that I would never be able to
write anything unless it was a novel. And so isn't it possible that
this shallow talking is what I am made to do, and if it is not
useful it is because I am not intended to be useful. I suppose
no one could doubt for a moment that a man who paints a great
picture of a great subject is a greater painter than one who
makes a lot of pretty illustrations. But where there is one who
can do it, there are a dozen illustrators. If I could by studying
harder, by refusing to see the people who come to call, by never
making any speeches but just my sermons, really preach great
sermons then I would be justified in so doing, but I know I cannot

THE PARISH HOUSE 6$

preach great sermons and, knowing that, I can possibly be more
useful in just doing the feeble things I am doing.

But in a way it does help St. Paul's, surprising as it may be,
for the Sunday evening congregations are growing and many of
the men who come are those whom I have become acquainted
with when I have been gadding about. I will try to be more
humble about it for I know that I am getting conceited and
I hate that more than anything else.

The size of the congregations at both morning and even-
ing service grew steadily. One of the vestry, of whom
another member said, "whenever he takes snuff all the vestry
sneeze," decided that the immediate need of the parish was
the enlargement of the church, and, on his own initiative,
accordingly had plans made. Spalding, however, had been
studying the needs of Erie and he decided that what the
community needed was a well-equipped parish house and
the service to the boys and girls which it would make pos-
sible. " I have just had a little experience of the delight of
St. Paul's to fight,'' Frank wrote to his father, "I can see
that if this Parish House is built and every one kept peace-
able I shall have to be very wise and very harmless." And
then he told in detail of his vestryman's inconsistency and
his demand for an apology from another vestryman. "The

whole thing is an attempt of to boss the whole job

and that's right enough if he does it well. But it is going
to be hard for me to be bossed by him or any one else if he
don't want what I want. And I do not think I can take
from him or anyone else what T. took according to his own
account. Well, there is no cause for trouble yet but I con-
fess I begin to understand where other rectors had difficulty
in uniting the parish. Though it is amusing too. A. C.
puts a financial value on everything ; — the only good man
to have on the vestry or in the church is the man who will

64 FRANKLIN SPENCER SPALDING

give." While everyone was talking of the size of the con-
gregations and the vestry were planning enlargements of
the building, Spalding quietly had the people counted. He
was himself disappointed with the discovery, but it was an
effective demonstration of his contention. In a Church
which seated seven hundred the largest congregation at any
one service was three hundred and thirteen !

In the light of these figures the talk of enlarging the
church was absurd and the vestry unanimously decided
to build the parish house. His suggestion that they inves-
tigate the whole matter of parish houses received cordial
support and he was sent to Philadelphia and New York
to see what other parishes had done. It was characteristic
of him that when he had a hard problem to solve he first
solved it himself and then before annoxmcing his conclusion
turned to others for all the light they might be able to throw
upon it. He found in Philadelphia "much money spent
but not many ideas, and in Germantown an idea or two."
In Brooklyn he stayed with Dr. McConnell who was himself
building a parish house, and was deeply impressed with his
advice not to let parish work interfere with preaching and
the study which good preaching required. He visited va-
rious t)^es of parish houses in New York and discovered
that a skilled workman can make good use of any tool and
the best tool in the hand of a poor workman is useless.
He returned to Erie with a clarified idea of the type of build-
ing which could be built on the lot 53 X 70 and the kind of
parish work which could effectively be done in it. The
vestry followed their rector's suggestions and the parish
house began to take definite shape.

Meanwhile, Spalding devoted aU his energy and time to
the pastoral and prophetic work of his parish. "It is get-
ting so that I have no time to myself alone and I am going

THE PARISH HOUSE 65

to have office hours just as soon as I can decide which will
be the most convenient. I have had seven calls since I
began this letter." The rectory was on the way between
the office district and the residential section and the club
where many of his men took lunch, and they had a way of
dropping in going and coming. There were many sick
people and because of these sick calls the general calling
on the parishioners progressed slowly. On Wednesday
evenings he had a Bible class ; on Saturday afternoons in
Lent he told stories to the children of the parish ; and on
other days had a daily service. As soon as he got an assist-
ant he had a children's service at St. Paul's Sunday after-
noon; he had two Confirmation classes to prepare in one
year ; on Sundays, there was an early service at 7.30, and,
once a month, at Trinity, followed by Sunday School at
9.30, Morning Prayer and sermon at 11, afternoon service
and sermon at Trinity Mission, evening service and ser-
mon. In addition to these regular demands there was fre-
quently a funeral on Sunday or an address before the
Y. M. C. A. Then, too, he had a large correspondence
which he carried on with his own hand. "This is the tenth
letter this a.m.," he writes. "I wish I could get more
time for reading and study, but it is hard work doing any-
thing. So many sick and so many other things to attend
to." In spite of the incessant interruptions and the urgent
demands upon his energy, he wrote home, "After Jarvis
Hall this is a perfect snap, the people are so easily satisfied.
One's sense of duty is a funny thing. I have not yet got
to feeling quite as if I ought to have left Jarvis Hall and it
seems to me that I have come to such an easy place."

In the pressure of such activities he found no time for
physical exercise, other than walking on his parish calls,
which was not enough for a man of his physique and vital-

66 FRANKLIN SPENCER SPALDING

ity. Mr. Montgomery who became his assistant at this
time, says, "While writing I should say that his brain was
working under great pressure for he would draw in his
breath like a man straining with his muscles." At the end
of the week, however, he broke away and found relief and
recreation in his favorite game of foot-ball. " I played foot-
ball on Saturday and got the prettiest pair of black eyes
you ever saw. I wore my spectacles on Sunday all the time
and they were pretty well hidden, but on Monday they
were even blacker and to-day they are going through the
yellow green stage. I enjoyed the game, though, and know
that it did me good. You see there is so much sick visiting
and talking to women and holding babies that to get out
with men in hard manly sport is refreshing. I do not mean
that the other is not manly but one likes a change and the
sterner, rougher side is needed. It has made me acquainted
with more men than in any other way I have been able to
find." While Spalding was on the foot-ball field there was
less swearing and quarreling and he was certainly doing as
much good as if he were calling on the sick, of which he had
enough to do.

Interested in men and believing in the manliness of
Christ, Spalding was a fisher of men. As a boy he was an
enthusiastic fisherman and as a minister of the Galilean he
carried the boy's enthusiasm and skill into the pursuit of
men. He gathered a small group of men together to form
a chapter of the Brotherhood of St. Andrew and set them
also to fish for men. "We got our brotherhood started on
Thursday night with Mr. Shacklett for Director and Mr.
George Barber for Secretary. I hope it will go. If it gets
the young men of the church really interested what a shak-
ing up it will give old St. Paul's Church ! Some of the men
are dead in earnest and mean really to try to get men to

THE PARISH HOUSE 67

come to church and if they come there will not be room

for Mrs. to occupy a whole pew, and several others

who do the same. Possibly it may lead to free seats which
I believe in with all my heart/ ^ Like a good fisherman he
knew that all fish do not rise to the same bait, and he ar-
ranged a series of Sunday evening subjects to catch men to
whom the regular morning service did not appeal. With
the Brotherhood extending a personal invitation to indi-
vidual men and the preacher giving them something when
they came, there was indeed a shaking up of old St. PauFs.
By vote of the congregation the seats were made free at the
evening service in order to seat promptly all who .came
in the best seats and to assure them of a hearty welcome on
the part of the parish.

Though a man^s man, Spalding was the minister of all,
women as well as men, rich no less than poor. What his
real feeling was is shown in the following letter.

To His Mother

"Got home from the dinner at midnight and will write you a

line or two. The house is most magnificent. I was never

in such a place. It is like the English castles, only everything is
new and beautiful, and, I should think, in wonderfully good
taste. But I would rather live in a shack against a rock up the
Platte than in such a place. The dinner beat anything I have
ever seen. The table was nothing but silver and gold. You must
not think that I am getting to be C3aiical and critical and un-
charitable about everyone, for I don't think I am. But you are
the only person I can express my candid sentiments to and it is
a relief to do it.

It's a relief to go and see poor people and sick people, they are

so glad to see you. Did you ever know ? She used to live

on a farm and come in to market and yesterday afternoon I went
to give her Easter communion. The real religious joy of that old .

68 FRANKLIN SPENCER SPALDING

lady, nearly eighty and so crippled with rheumatism that she can
not walk, made me feel happy enough to get cheerfully through
Mrs. 's grandeur and deadness."

One of the memorable institutions in St. Paul's during
Frank Spalding's rectorship was the children's service.
It was held on Simday afternoons in the church, and the
choral part was rendered entirely by boys and girls ; even
the versicles were intoned by a boy chorister. Boys also
took up the offering. In place of a sermon Spalding told
a story. He made use of children's historical novels, tell-
ing the tale and, after the fashion of serial stories ending at
an exciting place with "continued in our next." In this
way he covered the entire period of Church history. On the
special feasts he would tell stories that had the special
messages. Children came in large numbers to the services
and found them interesting and at times exciting. The
series of children's services came to an end each year on
Ascension Day, when, after the festival service, there was
a grand supper in the parish house.

Though fully occupied with his work and plans for St.
Paul's, Frank Spalding never forgot that he was a missionary
and his field was the world. His interest included the dio-
cese and the work of the general Church. Recognizing his
interest the Bishop urged him to be the "reviver" of the
convocation of the northern part of the diocese which had
not been held for four years. That invitation he declined
on the groimd that he had been so short a time in the dio-
cese and did not want to seem to tell other men their duty.
The West particularly was uppermost in his thoughts and
he not only kept it before his own people as worthy of their
financial support but he spoke about it in many churches
and before the diocesan convention. He was appointed a
member of the Ecclesiastical Court and was elected alternate

THE PARISH HOUSE 69

deputy to the General Convention of 1898. "I don't
want to hear any more objections to my orthodoxy/* he
wrote to his sister. Clergymen asked his advice on all
sorts of questions which perplexed them, and profited by his
clearness of thought. As early as 1898 Frank Spalding
was looked upon by some as a possible missionary bishop.
Bishop Tuttle nominated him for that office in the House
of Bishops, but his time had not yet come.

In September, 1898, after many vexatious delays, the
new parish house was opened. It was the most complete
building of its kind outside of the great Eastern cities. It
had gymnasium with baths, an auditorium seating 500,
rooms for classes and guilds, a large game room for boys and
a reading room, kitchen and dining room. St. Paul's was
now equipped with the necessary tools for effective service
in a modern city.

In building the parish house Spalding had in mind the
work of the organizations of the parish and the needs of the
community. The Sunday school was first. What he had
learned as the principal of a boys' school he applied to the
rehgious teaching of children. Religious education de-
manded as efficient machinery as secular education. The
parish house was the school house. There was a daily
free kindergarten. The Woman's Auxiliary and other
guilds which had met in the rectory or some private resi-
dence were now properly housed, as was the Brotherhood
of St. Andrew. The physical, recreational and social
needs of the children were also in his mind. In the gym-
nasium and play room the church was to serve the boys and
girls on the six days of the week as in the auditorimn and
elsewhere it would minister to them on the first day. A
branch of the Girls' Friendly Society with a membership of
fifty young women was started. Young men were reached

70 FRANKLIN SPENCER SPALDING

•by means of a men's club, the St. Paul's Club, which within
a short time had two hundred members. The parish house
and church, standing side by side, were a symbol of the desire
of the Church to serve the whole man, body as well as soul,
soul no less than body, and to meet the needs of the com-
munity, not one day but seven days of the week. As in
the villages of New England the white church beside the
Common, where it was seen of all men, was a vital symbol of
the place of religion in the life of the village, so the parish
house with its manifold ministry became a symbol of the
place of religion in the life of the modern city.

VII

Spiritual Growth

Frank Spalding, as we have seen, entered the theologi-
cal seminary a High Churchman by inheritance. College
aroused in him no doubts nor, apparently, any desire to
restate his traditional faith in terms of modern thought.
In the Seminary he was presented with Catholic teaching,
which, like that of the Scribes and Pharisees, was based
entirely on tradition. Something in the very construction
of his mind rebelled against this dogmatism, and he grad-
uated from the Seminary without any theology which
sprang spontaneously and naturally out of life and experi-
ence. For the first four years of his ministry he was
engaged in teaching boys; a fruitful apprenticeship, but
one which naturally did not conduce to the development
of religious experience and a corresponding theological inter-
pretation. It was when he entered upon his rich and
varied ministry in Erie, with its intimate contact with
mature religious experience and its wider reading of books
dealing with modern problems, that he found his intel-
lectual self.

A certain bishop once confessed to Spalding that he
found no time to read anything other than the Church
papers. Spalding straightway resolved that he would
profit by this example of intellectual torpor. He accord-
ingly set for himself a schedule; the early hours of the
morning were to be devoted to reading, and he would read

71

72 FRANKLIN SPENCER SPALDING

in that period worthwhile books, new and old. Professor
Kemper Fullerton, of OberUn College, a lifelong friend of
Spalding, writes, "I think all who knew Spalding after he
entered his life work were amazed at the amount of reading
he was able to accomplish, engrossed as he was in the prac-
tical affairs of his parish or diocese. It was not reading of
the predigested sort which too many clergymen gradually
come to rely upon and which is to be found in the weekly
religious newspapers. He read the great quarterhes and
reviews, and books that required a real mental effort to
assimilate. It was a constant source of surprise to me, when
we met together for our annual summer vacations, to dis-
cover the extent of his reading during the previous winter,
much of it a highly technical character, but all of it well
digested, the real kernel of a book or review article having
been skillfully picked out of- its shell. It was in this way
that Frank sought to make good the loss which he had suf-
fered in his college and seminary days."

To His Mother

March 21, 1898.
I am sorry we can^t agree about the Bible. I don't know I
am sure why I came to think about it as I do because I haven't
read very much and you taught me to think as you do. But
without any violent change, without any doubts, I have sort of
gradually passed over into a different way of looking at the whole
subject. I am sure it does mean a lot to me while the old view
didn't mean anything at all for I didn't think for myself then.
I can't believe that the Devil has tempted me, for really I know
God is more real to me now than he ever was before and I haven't
any doubt about Him and His help and what my own duty is.
And surely that help doesn't come from the Devil. I'd ten
times rather think of Abraham as a splendid pioneer, believing
in one God and yet tempted all the time to adopt a lower form of

SPIRITUAL GROWTH 73

living but bravely resisting and proving faithful to the end, than
to think of Him as different from other men and in some way
especially helped and taught as God does not help and teach me.

As to Higher Criticism, I don't know anything about it. I
can't even find out much, but it does seem to me that this talk
of disagreement of authorities is not justified for there does seem
to be agreement upon a great deal of the criticism. But the
point is that one does not wish to hang his belief in inspiration
9,nd revelation upon something which is bound utterly to give
way if the Higher Criticism is true.

It almost frightens me, however, when I write down what I
actually believe progressive revelation must involve about Old
Testament miracles and conamunications from God.

Nevertheless, Spalding did write down what he thought,
and read it as an essay before Convocation. The subject
was "The Bible and how we must think of it to-day,'' and
he divided it into three sections : (i) The Bible is a pro-
gressive revelation; (2) The men were inspired, not the
Book; (3) The Church produced the Bible and not the
Bible the Church. The paper stirred up the brethren and
an exciting discussion followed. Spalding wrote to his
sister that some of the brethren were interested not in ''How
to think but how to get along without thinking. But the
Bishop made a good closing speech in which he approved of
the paper in fine shape." He sent the paper to his father
and awaited his answer with some anxiety. Bishop Spald-
ing found fault with the essay because of its attitude toward
; miracles, inspiration and t3q3ology. "Are there no types
r in the Old Testament, are events and persons never typ^
\ ical?" Frank replied that the typology of the Old Testa-
[ ment as taught in the General Theological Seminary re-
: duced historical characters to puppets. To his father's
; charge, that the paper was pure rationalism he replied,

74 FRANKLIN SPENCER SPALDING

"You surely wouldn't prefer to have it irrational, would
you?"

In the Episcopal Church many men accepted the results
of the new study of the Bible because the seat of religious
authority for them was not the Bible as with men of other
Protestant Churches, but the Church. It was their con-
tention that the Church produced the Bible, not the Bible
the Church. When driven to define where in the Church
the authority resides, they fell back upon the Ecumenical
Councils, which they vested with infallibility. In reply
to such arguments Spalding held that "the General Coun-
cils were no more infallible than the Lambeth Conference.
I do not beheve that absolutely infallible authority ever
comes in. We walk by faith and not by sight." When the
advocates of an infallible revelation asked, "Where, then,
are we to find ultimate truth," he repKed, "The only test
of truth seems to be time, — the survival of the fittest."

To His Mother

March i, 1898.

I am reading Dr. DuBose's book on the Ecumenical Councils.
If I had read it before writing my paper I could have had some
other quotations for he is guilty of the same inconsistency which
I object to. On page 36 you will see that he makes all depend
upon the moral argument. If one says that to him Jesus Christ
is the way, the truth and the life, and that he does not believe
that miracles happened, what are you going to say to him ? Es-
pecially after you have insisted that Christianity and miracles
cannot be separated. There are a lot of people who are just in
that position and lots more who really are but do not admit it.

About this time one of Spalding's classmates in the
Seminary resigned from the ministry. He was the victim
of the General Theological Seminary. It had sent him

SPIRITUAL GROWTH 75

into the ministry unprepared to work out his own intellec-
tual salvation. A man of fine mind and earnest spirit,
he tried to meet in isolation the perplexing theological
questions which any adequately equipped seminary would
have presented to him in the midst of his fellows and under
the direction of older and scholarly minds. Spalding tried
to help his friend by letter, but as he was going through a
hke experience, he began to fear that his writing did more
harm than good. He felt very badly when the final word
came from his friend that his resignation had been sent, but
he beheved that he had done "the only honest thing."
In his heart, however, he thought that his friend's "trouble
was lack of trouble. * Before I was troubled I went wrong.' "
His was a suburban parish apart from the pressing problems
of common life and he spent more time than is good for a
man, in time of doubt, on the intellectual aspects of reli-
gion. Frank Spalding gradually passed from a tran-
scendent to an immanent conception of the Divine Life, in
the midst of the common life where the demands of all sorts
of men kept his spiritual balance true.

When one is meeting men who have no faith in God or
man and determine their lives by no standard of right,
following expediency and seeking success and pleasure, he
is compelled to be constructive and affirmative. It is only
a man of conviction who can restore faith. Spalding
found that no one was helped by what he did not believe.
"One wants, if he can," he wrote, "to put it so that it will
help." He therefore preached his convictions. But, while
positive and affirmative, he did not ignore the corollaries
of his proposition ; he let men understand where he stood.
One of his vestry, a young man Hke himself, would fre-
quently come into the vestryroom after one of his sermons,
exclaiming, "Another prop gone." What he had been

76 FRANKLIN SPENCER SPALDING

thinking essential as a support of religion Spalding took
away Sunday by Sunday, leaving hinij however, with a
firmer appreciation than ever of true religion, the love of
God and the neighbor.

"It seems to me," he wrote, "one wants to include all
partial statements in a bigger whole, not to take the time
to refute them." Thus when he wished to preach against
sacerdotalism in the Church he chose for his subject, "The
Universal Priesthood." All men and women in the Church
are priests and priestesses, as all are kings and queens in
the American state. "A priest offers sacrifices, and we are
all to offer the sacrifice of ourselves. The priest brings
down God's blessing, and so shall we all, if we only offer
ourselves to God so that He can bless us." For clerical as-
sumption and episcopal arrogance Spalding found no place.
"I sometimes wonder," he writes his mother, "whether
the Enghsh notions of a bishop as a great man living in a
palace isn't growing so that bishops in the East who think
themselves great men and do keep up fine establishments
don't want to enlarge the class too much for fear a bishop
will be a less wonderful and honored being. Having the
exalted views of the temporal dignity of the episcopate,
they let the money question stand in the way of electing
more. I never could understand why a bishop must have
a salary of $3000. The danger of course is that rich men
are elected just because they are rich and so the episcopate
becomes a matter of purchase. But I am sure every good
man who was called to be a bishop would not think of the
salary at all, if bishops were not expected to make such a
fair show in the flesh. It seems as if, in order to be
truly apostoHc we ought to have bishops everywhere.
General missionaries and archdeacons ought to be bishops
if they really could do better work having authority

SPIRITUAL GROWTH 77

which priests cannot have. I suppose you will think this
disrespectful."

Spalding's mind was concerned not merely with the
externals of religion, but sought reality even at its heart,
the Hfe of prayer.

To His Father

Jan. 4, 1895.

Do you really believe that prayer is more than a subjective
thing? I am beginning to feel as if it could not and is not
intended to be more. This is not saying that prayer is useless.
I could not have stood at all the past eight months, if I
had not prayed. To be able to pour out one's soul to God,
to tell Him what you long for, and ask His help to make you
brave, brings with it a relief and power without which one
simply could not exist. But do you honestly think it does
anything more? I don't see how it can — for God does not
move people against their wills, and when our prayers are
prayers which involve the actions of other free agents, how can
God answer them?

About that fixity of interpretation? I do not see what they
or rather you meant. For example, "The Resurrection of the
body." We beKeve that article of the creed but there have been
great differences of interpretation as to what the words mean.
So also with, "For us men and our salvation," many views of
salvation have been maintained. So I should think that it was
not fixity of interpretation that is the essence of creeds but rather
that the essence of truth, variously interpreted, is that for which
creeds stand.

We had an interesting discussion at the ministers' meeting^on
Christian unity this morning. None of the parsons were hopeful
of complete organic unity and most of them doubted whether
it would be a good thing. I insisted that both the prayer of
Jesus and the analogies He used about the kingdom showed that
he asked for organic unity and that the Episcopal Church in-
sisted upon the Historic Episcopate because it was the only form

78 FRANKLIN SPENCER SPALDING

of government and life which could be in any sense organic and
that by it unity for hundreds of years had been realized. My
remarks, however, did not create any interest except for a young
Methodist who wants to read something on the Historic Episco-
pate as he knows nothing about it.

The ministers^ meeting, to which the above letter refers,
was the weekly gathering of all the Protestant ministers of
Erie. Spalding accepted an election to its membership on
going to Erie and remained a member of the group until
he was consecrated Bishop of Utah. The meeting brought
together various types of men and points of view, upon a
basis of good fellowship, and made for a better understand-
ing and for united action. "I think that association is a
very good thing and, without in the least compromising
one's principles, one can learn a good deal, and I think also
have some influence." Among the Erie ministers the Rector
of St. Paul's was known as a radical in theology. Logical
in his mental processes and always frank, he gave utter-
ance to opinions which frequently shocked the more con-
servative, but the statement of which always commanded
their respect. He insisted that the group should be as
inclusive as the church in Erie. When an attempt was
made to limit the membership to evangelical Christians,
Spalding took the floor and declared that if there was no
place for the Unitarian minister in the group there was no
place for the rector of St. Paul's. The Unitarian minister
was, accordingly, elected to membership. In most of the
discussions the Unitarian, Spalding and a liberal Presby-
terian foimd themselves together on one side with the
majority lined up on the other.

Frank Spalding had at this period of his life an experi-
ence of far-reaching importance. In later years souls
undergoing deep loss or disappointment marveled to find

SPIRITUAL GROWTH 79

in this successful man of action and vigorous mentality
delicate sympathy and rare insight. His spiritual discern-
ment was born of personal disappointment.

To His Mother '

Erie, May 13, 1898.

That piece of poetry by Longfellow is very nice but do you
know that philosophy doesn't seem to help much. The highest
appeal is not a promise of reward in any shape, here or hereafter.
It is rather an appeal to do oiu: best to bear for God what God
sends, whether you are going to see why or not. Pain, as far
as we can see, is necessary, for men would be hard and pitiless
without sufiFering. But think how hard it must be for God to
have it so ! But He has to for the higher good of man. And
so those who suffer are sharing with God His heaviest burden.
He gives to them who suffer undeserved pain the glory of the
fellowship of His sufferings, — helping Him to do what it is hard-
est for Him to do. That way of looking at it helps most any
way. The hard part about it all was that my sorrow seemed
such a selfish thing when I knew that I was or at least I honestly
try to be unselfish. But some way this view of things helps me
to see that suffering is not selfish. It's helping to fill up the
measure of His sufferings. Bearing for God for the good of the
world, God's heaviest load. I don't know whether you can
understand. Even if it doesn't lessen the pain, it helps one to
be braver about it and that is comfort enough.

Don't worry about me, for I am sure that I don't want any-
thing that God doesn't think best or that would make me a bit
less useful. There is lots of use for single men in the ministry
and if that is what he wants me to be, then really I am perfectly
willing. You surely do not think I ought to be able to say that
it wouldn't be beautiful the other way. I wouldn't do that, I
think I would be very wrong if I could. You say that because
God took Ned it is all well and you submit and do your best
without him, but do you not think you ought to be able to say,

So FRANKLIN SPENCER SPALDING

'* It would have been fine if he had lived and grown up the splen-
did man he must have been.'* I know that you don't feel that
you should not say that.

I am writing father telling him that if he wants me to try
Jarvis Hall again I will. Of course I don't want to leave Erie
for it is giving up a very appreciative people, a useful work
ajid a hope which I simply can not quite give up. But to have
father struggling with those schools and no one to help him, to
have to lose all that property for the Church without a harder
fight doesn't seem quite right.

The mountains ever brought to Frank Spalding healing
and inspiration, and in the summer of 1898 he spent his
vacation climbing the Grand Teton in Wyoming, 187 miles
from the railroad, — a peak never climbed before or since.

This peak, 13,800 feet high, towering over precipices with
a sheer drop of 3000 feet, and surrounded by glaciers and
great fields of snow banks with hidden crevasses, is to the
Rockies what the Matterhorn is to the Alps. Here is
Spalding's description of the most difficult section of the
climb, given in an interview to the Cheyenne Republican.

"Naturally, the north side of any large and supposedly
inaccessible peak is supposed to be the hardest climb.
But the Matterhorn is climbed most easily by the north
side, so was the Grand Teton. We decided to stick to
the north, and cautiously made our way along our gallery
until the man in front suddenly drew back with the
remark that it ended in a precipice that shot sheer down
for 3000 feet.

Below the gallery and jutting out from the wall of rock
were two large slabs, probably six feet in length, which had
been sprung out from the main wall by the action of the ice
and rain. Behind those, after lowering ourselves to them.

SPIRITTJAL GROWTH 8l

we crawled along a distance of twenty feet, which brought
us to a little ledge under an overhanging rock. The ledge
was so narrow that we were forced to crawl on our stomachs.

"The consciousness that a fall would land us 3000 feet
below gave us a decidedly creepy sensation. We had to
dig our fingers in the rough granite in places to pull our-
selves along. We encouraged each other by keeping up a
natural conversation, but it was with an inward feeUng of
relief that we left the ledge and came to a sort of niche with
a small overhanging rock. Over this we threw a rope —
an action that required a cool and steady hand and a keen
eye. We pulled ourselves up and out over this 3000 feet
of space and continued up on the niche to about 50 feet.
It was so narrow that we had to use our feet, elbows and
knees. All of the rock was slippery and we could not go
too carefully. When we reached the top we went on an-
other gallery for a distance of nearly 200 feet to the west ;
then up another ice niche, in which we were forced to cut
five steps. It was sixty feet high and led on to a ridge.
We foUowed a snow ridge for 200 feet, and then over the
sharp, jagged, eruptive rocks, so noticeable above the
timber-line, clambered with a shout to the top. We had
been climbing for eleven hours. It was a grand sight, one
of the grandest on earth."

Something within the man found outlet in that hazard-
ous adventure. With a deeper knowledge of himseK and
a clearer vision of God, Spalding returned to Erie to adven-
ture all for Christ and His Church.

VIII

His Approach to the Social Problem

There is a vital relation between the new theology and
social reform. The medieval view of life which sees the
true state beyond death and regards existence here as a
mere prelude can not seriously undertake the reformation
of society. The Protestant Reformation led to the PoUtical
Revolution, historically, and the reformation of the Refor-
mation leads, spiritually, to the social revolution.

In the soul of Frank Spalding, as a microcosmos, the
cosmic drama was unfolded. Not suddenly, but Httle by
little, did he awaken to the significance of the new day
which had dawned for America. Shortly after his going
to Erie he spoke one Sunday afternoon to the prisoners
in the penitentiary. In his audience he noticed there
were boys. On inquiry, the former schoolmaster who
knew how impressionable boys are, was shocked to find
that it was the custom to put httle boys into the same cells
with the old criminals. At the ministers^ meeting the fol-
lowing Monday he described what he saw and told what it
meant to those boys. He became from that moment a social
reformer. He brought the subject of prison reform before
the Erie Reform Club, telHng of the movement in America
to lead the prisoners back to a life of moral and physical
health, and describing in detail the efforts being made at
Elmira, N. Y. He wrote a paper on the subject which
was printed by the Federation of Churches and circulated

82

HIS APPROACH TO THE SOCIAL PROBLEM 83

throughout the county in as many papers as would print
it, with the result that the County Commissioners provided
quarters for juvenile prisoners and others not hardened in
crime, separate from the quarters used to detain those who
were classed as incorrigibly depraved. He led the self-
respecting people in a protest against a professional prize
fight which was forced upon Erie after Buffalo had cast it
out.

The free silver question, in which Spalding took such
deep interest, had led him to think of the social problem on
a national basis, deaUng as that question did with the rela-
tions between a creditor class and a debtor class. "I
have just read Fulton's article in the Church Standard on
the political situation, '' wrote Frank to his father during
the presidential campaign of 1896, "and it makes me so
angry that I hardly know what to do. He ought to be
answered in a calm and judicial way but positively and
emphatically. The way Fulton is writing about Capital
and the abused money classes makes you wonder if the
paper is subsidized." It was the silver question also that
opened his eyes to the growing social discontent in America.
"If you think the present all that it should be," he said in
an address, "ask the miUions of impaid and ill fed educated
men whose cause has not been pleaded, but whose rights are
reaUy just; ask men who a year ago were rich but whose
wealth has taken wings and they will tell you that we are
not Uving in the golden age, and that these United States
of America cannot be called ideal." When Spalding went
to Erie it seemed to him that the root of all this trouble
was the "money power given to the banks to expand and
contract as they please. It is simply monstrous."

In Erie Spalding came to see that, "Free silver isn't
enough but I had better be a SociaUst or something stronger."

84 FRANKLIN SPENCER SPALDING

What was radically the trouble with the social structure he
did not see, until his eyes were opened by the working-men
of his parish. In Trinity Mission, the work of St. Paul's
in a new part of Erie, the men were day laborers and me-
chanics. These men were greatly agitated by the plans
of the company to install mechanical hoists on the docks.
The contact with these men led their rector to inquire for
himself whether machinery helped the working class. He
found that machinery was the working-man's rival in that
particular instance, whatever may be said for it in the long
run. It did not cheapen prices for the men; it took the
bread out of the mouths of many of them. The money
which formerly went to labor now went to the machine,
that is to capital, for capital and the owner of the machine
are one and the same person. "What is the laborer going
to do for his Hving?" was a vital question not only
to the men but to the rector and his mission work. By
facing their problem with his parishioners, Frank Spalding
awoke to the fact that in modern society the tool-owner,
that is capital, had the tool-user, that is labor, at a
disadvantage.

When in the Spring of 1898, Eugene Debs, beloved of
the working-men in and outside the SociaHst circles, came
to Erie to lecture, Spalding was invited to preside at the
meeting. He declined the invitation "as out of his sphere."
But after his experiences with the labor situation, above
referred to, he became convinced that labor in all its phases
was very much his concern and the concern of the Church.
When, then, he was invited to give the Labor Day oration
the following September he accepted. Had Spalding been
asked to address the employers he would have accepted
and, imdoubtedly, would have encouraged them to work
out their moral problems and pointed out their short-

HIS APPROACH TO THE SOCIAL PROBLEM 85

comings. Speaking to the labor men, he criticized certain
faults of theirs at the same time that he expressed sympathy
with their situation. That was always Spalding's way.
He was primarily the prophet and spoke in order to tell
men what they needed, not what they wanted to hear.
The particular indictment which he drew against the
unions was that many men had recently been allowing their
wives and children to work in the factories, not to supply
their necessities, but to increase their luxuries. This an-
gered many of the men but stirred the consciences of others.
The next day many of these men forbade their women to
return to work. The shop most seriously affected belonged
to one of the vestry of St. Paul's Church 1

The sequel of that Labor Day address revealed to Frank
Spalding that the Church is committed to the labor problem,
but on the side of the employer. St. Paul's Church was
preeminently a parish of employers rather than of employees,
and at once opposition to his pro-labor activities sprang up
from within. He was charged by the employers with hav-
ing incited their employees to strike. The member of the
vestry whose women employees gave up their jobs, sent in
his resignation, without even giving his rector a chance to
explain. The Spalding who had gone straight to his col-
lege mate when he was told of his disaffection, and had
sought to give the attorney the facts in the Jarvis Hall
case, now sought an interview with his resigned vestryman.
He found him obdurate; he would have no explanation
and insisted on the acceptance of his resignation. The
business of the Church was to preach the simple Gospel,
and he refused longer to be responsible for a clergyman
who didn't stick to his job. "I started for the door," said
Spalding, "disheartened, when an idea occurred to me. I
turned back and said, Mr. A., you have resigned from the

86 FRANKLIN SPENCER SPALDING

vestry because of the effect you assert my speech had upon
your workmen. What effect do you think your resignation
will have upon B. (naming a certain labor leader) when he
hears that it was because you thought I took the side of
your employees against you. Do you think that will
lessen your difficulties?" That was a poser and the resig-
nation was withdrawn.

It took no little courage and conviction for Spalding to
adopt the position he did in these labor controversies.
Erie had been his old home and his course brought him
into collision with his personal friends and the connections
of his family. Frank Spalding was condemned later in
life for assuming the existence of social classes in America.
He knew at first hand in Erie that there were two classes in
America, a class that owned the means of production and
the class that were wage earners and nothing more, and
that between the two there was no social intercourse, and
neither understood the other. It is but just to say, now
that the causes of friction have long since passed, there are
no greater admirers of Frank Spalding nor any more loyal
to his memory than those same friends and connections.
No one could be angry with him long, even when differences
of opinion were pronounced. His motives were so obviously
sincere, his unselfishness so transparent, there was such a
complete absence of the demagogue in him, his espousal of
the cause of the working-man was so thoroughly idealistic
and so genuinely Christian, that it was impossible not to
respect and admire him even when one failed to agree with
him. Perhaps it is only fair to add that his absolute sin-
cerity and straightforwardness prevented him from adopt-
ing anything like diplomacy. Diplomacy seemed to him
too much like compromise and compromise of conviction
was abhorrent to him. The result was that in these earlier

HIS APPROACH TO THE SOCIAL PROBLEM 87

Struggles more especially, he may have appeared at times
to those who differed from him, to be intolerant. In reality
nothing could be farther from the true spirit of the man.
Undiplomatic he may have been at times, intolerant never.
He was ever eager to get at another's point of view and to
learn from an adversary. The intolerant man is always a
contentious man. He regards the expression of a difference
of opinion as a personal insult and, always expresses his own
opinion in such a way as to reflect upon the good sense of
his. neighbor. However deep Spalding's convictions were,
in debate he always occupied a certain objective attitude
toward them. The consequence was that debate, which
he dearly loved, never degenerated into bickering. It was
an intellectual exercise, never a quarrel. As for his
lack of diplomacy, it sprang from one of the most beautiful
traits that a strong nature can be possessed of, a simpUcity
that was almost childlike. In the deeper convictions of his
life he was so sure of the truth of his positions and so un-
consciously supported by the purity of his motives, that he
failed to realize at times that one could differ from him or
would mistake his criticisms for personal denunciation.
He was apparently totally unaware of the way others who
did not agree with him might construe his utterances. Some
of his friends wondered at his audacity when they should
have admired his simple truthfulness. Maturer years filled
out the finer proportions of his mind as it did the angularity
of his body, but he never lost the enthusiasm of his convic-
tions, which so often we find associated only with youth.
To those who knew Spalding intimately his lovableness
was always as clearly a basic element in his character as his
strength. But as his strength became more assured, his
convictions deeper and more balanced, the innate gentle-
ness of his spirit shone through his strength more conspic-

88 FRANKLIN SPENCER SPALDING

uously. This did not lessen his strength, it made it more
serviceable.

As the industrial problem became more clearly delineated
to his own mind he sought to inform his people through
sermons as to its significance and meaning. He gave a
series of addresses on Social Problems, Charity, Wages,
Bargaining, Speculation, Gambling, Extravagance and
Social Equality. The Ten Commandments, in their appli-
cation to modern life, formed a second series of sermons
in which he sought to enlighten and guide his people. He
dealt also with the family life, the social life and the
business life, from the social point of view. He was read-*
ing at this time Dean Hodges' "Faith and Social Service,'*
which had just appeared, and was learning of the Christian
Socialists of England through the Life of Charles Kingsley ■
He worked up a lecture on the "Workingmen of the Middle
Ages." The sermons which he was preaching disturbed
many of the people of St. Paul's, and there was a demand
that he should preach the "Simple Gospel"; that is, the
Gospel which did not raise perplexing questions for the
conscience of the employer and the men and women who
live on profits, rent and interest.

To His Mother

Oct. 19, 1899.

I have started a class for the study of social science. We
are to meet on Tuesdays and are to read Giddings' Sociology.
We had seven to begin with and I think it will be a helpful thing.
They were all working-men but I hope some of the other class
will come in soon and that it may help to bring a little better
understanding between capital and labor, for some of the firms
here are just on the verge of strikes, and it is dreadful how soon
a man who is getting ahead begins to look upon the men who
work for him as so much machinery.

HIS APPROACH TO THE SOCIAL PROBLEM 89

Everyone is getting rich apparently in Erie, though I am sure
it will not be long before there will be terrible trouble with the
labor question. As the men become more intelligent they want
more wages and they need more and they ought to have more.

If there is anything I pray to be delivered from it is the love
of money, and there are lots of people who have it. A. is getting
really a sad object. He does want to get rich so badly. It is
awful the way people estimate everything in terms of money.

I am having quite a controversy with Mr. Taylor of Warren
on Socialism. He is out of sorts with it, for the crowd down
there who are interested in Socialism are unChristian and out of
all patience with Christianity. I do not know very much about
Socialism. I notice that in the Outlook James Bryce, in noting
the great books of the century, puts down Marx's Capital as
one which has by no means spent its force.

To His Sister

Oct. I, 1900.

I really do not know what to do about the Church History.
I put a lot of time on it, at least four hours of solid work, and
there are only a very few come. It is of course well for me to
review my Church History and it is very interesting for I always
loved history, but I feel I might be putting that much time on
more important things. Still, it enables me to do something for
some of those society people who are a part of my flock and
yet whom otherwise I would not be doing anything for as they
never come to any religious services except funerals.

The conditions of labor under the present system are dread-
fully hard and the rich seem to be as much injured as the poor.

I am going to vote for Bryan because I believe he is honest

and independent and progressive. But to say with Dr. that

he is socialistic is absurd. He is an old fashioned Democrat
who believes in downing the trusts in the interest of private com-
petition. All the Socialists here are opposed to him as bitterly
as they are to McXinley. I confess I think there is a principle
at stake in the imperialist policy. We ought not to have colonies ;

90 FRANKLIN SPENCER SPALDING

a republic cannot have subjects. And we have too much to do
at home to think we can do more outside. It's Kke a woman
with a big family of uncared for children adopting some more.

I guess I told you that I asked Lyman Abbott why the Outlook
didn't have a series of articles on "America's Working Churches"
like Spahr's article on ''America's Working People," the idea
being to send a good observer into typical places to find out the
most successful church and then tell its methods, etc. Dr.
Abbott thanked me for the suggestion, as interesting and valu-
able, and hopes to carry out the plan which I have outlined.

We have been reading St. Francis aloud after breakfast and
are nearly through it. It is certainly beautiful and I am much
obliged to you for sending it to me. I expect that's the way
one ought to live but the hard thing is to interpret into modern
life just that spirit of absolute self-sacrifice. Nowadays it can
hardly mean a wandering life, a patched cowl and begging for
bread. I wonder just what it does mean. Mrs. A. who is a so-
ciety woman pure and simple, I should think, was talking to
me about Bishop B. and how much she thought of him. She
said he still kept true to the old vows of his order, that he wore a
shabby hat when she last saw him and he said, "You know I
always buy the cheapest," which seemed to impress her greatly.
And yet surely there is no harm in trying to keep one's clothing
good, and in all probability the buying of the cheapest hat meant
the patronizing of firms which paid the lowest wages and were
hardest on their employees. It must have been a good deal
easier, in a way, in simple primitive times to leave all and sell
and follow, than now, not but that one can equally have the will,
only it is hard to see the way. It was fine how broad Francis
was in founding the Brothers of Penitence too. The question
of celibacy came up in the Church History class a while back and
I was amazed to see how strongly all women seemed to feel that
the ideal priest of God, the really unselfish man, must be im-
married. Mrs. C. said that in time of plague only Roman priests
were ready to stay and bury the dead, as if burying the dead was
a test of the value of one's service. When I urged that to be

HIS APPROACH TO THE SOCIAL PROBLEM Ql

the husband of some woman, or the wife of some man took more
grace than to be a monk or nun, and to walk the floor with a
crying baby more Christianity than the vow to poverty, they
could not answer. And when I argued that the example of a Chris-
tian iamily in times of ordinary life even if they did move away
in time of plague, might be of more value to social righteous-
ness than the celibate's solitary selfishness even though he stayed
when cholera came, they had no answer either. And that makes
me think how distorted our ideals of man become and how ar-
tificial our standards of morality. Its very hard for each one to
see that the state of life into which God has called him gives him
opportunity of living a truly Christlike life and probably his
best opportunity.

I am glad Aunt F. liked Fr. D. Please write me all about him
and try to find out why he wears the clothes. It seems such a
cheap way of making yourself conspicuous. I have often thought
of making my own bed when a guest at a house, but somehow
it has seemed to me that if I were the host I'd rather make it than
have my guest do it, so I've not done it. You know one of the
wise things my mother taught me when I was young was to make
my bed, so I could do it.

With the increase of wealth in Erie there was an increase
of luxury. Spalding was told of society women, members of
St. Paul's, who were in the habit of going to a certain social
club and there drinking with men, not their husbands, until
long after midnight. Sunday morning breakfasts and poker
playing night after night were indulged in by men and
women who were communicants of his parish.

To His Father

Sept. 3, 1900.

I have been thinking of some plan like this, I'd like to hear
what you and mother think about it. The St. Agnes Guild is
made up of the society set. You know the Church History was

92 FRANKLIN SPENCER SPALDING

quite a fad for a year, and it's because that succeeded I have
thought possibly this would too. Call the Guild together by
writing a personal invitation to each one and tell them that they
are social leaders and members of St. Paul's Church and then
ask them to agree to come to the Parish House every two weeks
in the winter to listen to a paper which I propose to prepare my-
self, or get some one else to prepare, on the question which their
behavior proves them to be doubtful about (i) gambling (2) the
proper observance of Sunday (3) drinking (4) the theatre (5)
novels (6) proper treatment of servants (7) gossip (8) purity
(9) gluttony (10) social responsibility (11) marriage and
divorce (12) religion. One cannot preach on these things in
church but they need to be spoken of very plainly. I would get
them all to promise to come. Let the Guild take the responsi-
bility of making them a success.

The St. Agnes Guild expressed deep interest in their
rector's suggestion and all the members agreed to attend and
to distribute invitations to others. Three patronesses for
each lecture were chosen and the course started with every
promise of success. The attendance went far beyond his
expectations, as many as three hundred being present.
But the society people for whom the lectures had been
planned were conspicuously absent !

"It is surprising how many Presbyterians come and that
is the hard thing to understand. They seem really more
interested than our own people. The Guild who prom-
ised to come have no principle whatsoever and most of them
stay away while those poor unconfirmed sectarians are most
anxious to hear."

The purpose behind these lectures was to persuade the
rich and well-to-do to be generous and intelligent and public-
spirited. Spalding thought that "society*' was what it
was because of the men and women in it, and, if these men

HIS APPROACH TO THE SOCIAL PROBLEM 93

and women could be changed, ''society" would become a
moral force. His failure to reach the rich — through ser-
mons, lectures, Bible class, personal intercourse — refuted
his theory.

To His Mother

Dec. 9, 1900.

I preached about Diocesan Missions. The pledge system
wasn't a very great success, we had about fifty dollars promised
and about fifty dollars in the plate. I told them very plainly
how things stood and how ashamed I was that since my coming
the offerings had very steadily fallen off. This is the record which
I read to them : In 1896 for Domestic Missions $127.00 ; in 1897^
$100.94; in 1898, $49; in 1899, $33.29. For Diocesan mis-
sions, in 1896, $476; 1897, $348; 1898, $400; 1899, $300, and
so -far this year $101.

I wonder what the trouble with me is any way. They all
pretend to like me and they say I am doing them good and yet
that's the financial result of my work. They raised my salary
last Spring and then didn't pay it for three months, and when
they did pay it went to the bank and borrowed the money, and
that money hasn't been paid back yet. I told them that they
had no business to have raised my pay and that I would not take
it, and so next Sunday, if in the meantime my salary is paid,
I intend to put back $100, which is the amount of raise they gave
me since the salary was increased. It isn't that they haven't
money for they are all living most extravagantly, but it is that
my preaching utterly fails to do them any good, I am afraid.

So I wonder — as the Lord looks at it — so far as actually
getting at the people and influencing them, I am not just as
big a failure as I have always been. First, All Saint's, then
Jarvis Hall and now St. Paul's. What ought I to do ? It seems
as if the more I do the less every one else does, as if when I
worked hard, instead of the others following, the others just
rested and let me do it all. I wish I could reform. There must
be a weakness about me, and, if I only knew it, perhaps I could

94 FRANKLIN SPENCER SPALDING

overcome it. This is not in a very thankful strain but I've
been thinking a lot about things.

The gym is now doing nicely and that is an encouraging thing.
Mr. A. has been very generous in that respect and he is going to
be more so, I think, in the future. Mr. B. makes me tired too.
We asked him to order the new Hymnals and Prayer Books we
needed and he brought in a bill for the books at higher cost,
actually, than the regular retail price, and he regularly charges the
church more than any other printer in town for all he does.
And yet he likes to hear me preach ! It doesn't seem as if the
Lord heard my prayers even, for I pray for them all as well as
preach to them. If they are such a hardened lot I suppose I
should feel that Erie was an excellent place for me to be, for there
is work enough. But I wonder whether some one else couldn't
do it all better. How did father get them all to working?

I am getting statistics about conditions in Erie. It's actually
harder to get facts from the men in our congregation than others.
X. Y., I really believe pay poorer wages and are harder on their
girls than almost anywhere else. They actually worked them
all Thanksgiving and last Sunday.

While the failure to persuade the rich threw him at first
into a mood of introspection and sense of failure, he was too
healthy-minded to remain in that mood. It simply made
him, as he says, "think a lot.'' Here were the working
men and women of his parish, with as good a right as any
man to the fullness of life, without the ghost of a chance ;
the possession of ambition and self-respect, which he
thought would save them, really disqualified them, because,
even though a few might find their way out of the ranks
of the manual workers, the system required others to take
their places, who were not ambitious and therefore dis-
contented. On the other hand those who reaped the
profits of the competitive system were morally and spirit-
ually injured by them. He was therefore forced to the con-

HIS APPROACH TO THE SOCIAL PROBLEM 95

elusion that the competitive system is wrong and must be
made to give way to an industrial system based upon co-
operation.

He went to Philadelphia and preached at the annual
service of the Sons of the American Revolution in Christ
Church. After the manner of Mr. Sheldon, he wanted to
find out what Washington would do to-day. The revival
of miUtary patriotism is largely useless. We do not be-
• lieve in war, we have great peace conventions to do away
with war and yet we talk about the warrior as if he was the
only patriot. We want to find out what the spirit of '76
will do in 1900. And what that spirit demands is indus-
trial independence, a new social order, Christian Socialism.

To His Mother

Phila., Dec. 16, 1900.

I am sending you a copy of my sermon. I suppose you will
not care much for it because of the socialism, but the sermons
they sent me as samples were so tame that I thought I'd try to
get something new and preach the Declaration of Independence.
I do not think it was inappropriate to the occasion. Indeed I
beKeve anything else would have been wrong for me, and I do
not think the views cranky or peculiar.

I got your good letter when I returned from the service at Christ
Church and I tell you it comforted me greatly for I didn't do very
well. Mr. A. said that Mr. B., the chaplain of the order, was to
meet me, and he described him so that I should know him but we
could find no such man, and so after waiting quite a time we took
a car. In the church I inquired my way to the vestry room and
there after a while Dr. C. came in, said that the carriage was
there, etc. but I did not know which and he was sorry I came in
the car, but I told him not to worry for that was the kind of a
carriage I usually rode in. But he is the most doleful man I
ever saw. Dr. S. when he came in was worse yet. He knew
father, he said, and was glad to see me but I didn't like him a

96 FRANKLIN SPENCER SPALDING

bit. We marched in, keeping six feet apart, which seemed to be
Dr. C.'s chief concern in ordering the service and the whole read-
ing of the service and the quibbling over little points of who should
go first, etc. made me sick and quite put me out of sorts, only I
felt that I wanted to preach like fury the simple Gospel. I never
got into a service which seemed to me so utterly unreal. D.
read in the most drawling sanctimonious tone and C. was worse
yet. The result was I did not preach very well. I forgot part
of the sermon and put in part that wasn't extra good. — The
reporter wanted my picture for the papers and I gave it to the
Inquirer. I wonder how much they will print of it. The Rev.
clergy didn't have much to say about the sermon. Dr. D. said
he was interested in the subject but though one or two members
thanked me for it, most abstained from telling untruths.

When God vouchsafes a new vision of Himself to a man
He dooms that man to failure. The same voice that bids
him, "Go tell this people," sooner or later reveals to him
that their ears are heavy and their eyes are shut and they
will not understand with their heart nor be healed. Every
prophet of God wants to succeed, but God brings him to
see that success is none of his business ; he is to speak the
word God gives him and to do His will. Spalding was such
a failure. Even his mother did not sympathize with the
new development of his soul, but earnestly urged him not
to be peculiar and say queer things. To which gentle
chiding he replied, "I simply have to be myself. I suppose
it's a weakness not to be able to get out of myself but I can't
help it, and it's honest any way."

rx

Called to Be a Bishop

In January, 1902, Frank Spalding had typhoid fever
and was compelled to abandon his work for a whole year.
He had overworked. In addition to his two regular ser-
mons in St. Paul's each week, he was giving two courses of
weekly lectures, which demanded considerable preparation,
made on an average twenty-five calls and superintended
the varied organizations of the parish house. "I wonder if
all ministers have to drudge so," wrote his sister Sarah, who
had gone to Erie to live at the rectory and teach. "I tell
him he ought to have a long vacation for he works longer
than any laboring-man, at least twelve hours a day, every
Sunday and most hoUdays, Christmas, Good Friday; and
Washington's birthday he worked just the same. Sundays
alone ought to entitle him to fifty-two days of rest in sum-
mer. I am afraid of a physical breakdown, he did look and
was so tired last night."

Even his strong and athletic constitution could not stand
such continuous labor with no exercise. The mental ex-
citement of lecturing and preaching robbed him of sleep.
Then he fell victim to grippe which was prevalent that
winter in Erie. At that time his physician advised six
months rest, but Spalding wrote home from Atlantic City
"that he didn't know what he was talking about. Your
first born does not propose to die sooner than he has to
and he is going to try to go back to Erie and forget if he

H 97

98 FRANKLIN SPENCER SPALDING

can and try harder than ever before to do his work better,
taking enough exercise to keep him in good physical shape.
"I am going to play golf. It is a good way to spend Mon-
day morning. Though the game seems stupid and silly I
want to know how it is done seeing other people find it so
interesting." Each time he played golf, however, he found
it "exceedingly stupid and even more absurd. I am afraid
I am becoming too practical, for I couldn't help thinking
what nonsense it is this knocking a ball into a hole in very
scientific style and using as many instruments as it takes
to cut a man's leg off and doing it all with as much care as
if it were really vital. But it was a glorious day and the
fields and trees and sky were beautiful and so I enjoyed it
and slept well last night but I do not think I shall go crazy
over the game." The game was gradually crowded out of
his life by the pressure of work.

He was in constant demand from all sorts of people. To
his sister's chidings he quoted Phillips Brooks that the man
who wanted to see him was the man he wanted to see.
Judge WaUing of Erie has said that no man took so much
trouble to follow men up, that he came into court oftener
than any other minister, and people the Judge thought no
good at all Spalding would not give up. "I really don't
think I am often fooled about people but the puzzle is,
what are you to do with people whom you know are un-
worthy. I may and usually do know perfectly well that
a man who comes to ask me for help is a dead beat, but
aren't dead beats God's children too and so what is to be
done but to try to do something for them."

To His Mother

On last Thursday night the door bell rang. I jumped up and
went to the door in my night gown and opening it, found a man

CALLED TO BE A BISHOP 99

who was so overcome by emotion that he could hardly speak.
I thought he must be drunk and hesitated about letting him in,
but decided that was rather mean and so asked him to excuse
my appearance and to come into the parlor. He came in and
told me his story ; that he was so desperate about his wife^s
leaving him to go off with one of St. PauFs congregation — never
mind who — that he was on his way to the lake to drown himself
but something told him to stop and talk with me — whom he
didn't know but had only heard of as one who might help him.
He was a Roman Catholic but his priest hadn't sympathized
with him in the right way. I had a long talk with him and he
promised to go home and to bed. He stayed about an hour, two
to three a.m.

I had received a message to go to Wellsburg to baptize a dying
woman and had to start at 7.30.

I didn't get to bed on Saturday until i a.m. Sunday (an
Irish bull isn't it) . I had to try to find one of Erie's young gentle-
men (?). The family were worried because the head of the
household was away and the young man got drunk and disap-
peared. He went into the disreputable part of Erie and I got
a constable and searched for him but did not find him. I saw
sad things, though they claim to have closed all the bad houses.

I went to the jail to see T. The Methodist preacher has
persuaded him that it is his duty to die a Methodist as he had
been brought up that way and adopt him instead of Spalding as
his spiritual adviser, and T. thinks he ought to. He was afraid
Spalding might be offended and said he thought he could get
me in to see his execution too. When I assured him that it was
an unspeakable relief to be excused from a duty which I would
of course assimie if I had to, he said he knew I was an unselfish
man and was relieved to hear me say so. But he said he was not
quite satisfied with this Methodist minister because he feared
he was seeking notoriety. I do not myself think the man should
be hung because he is not mentally strong and because I don't
believe in capital punishment.

I think a clerg)mian's life is full of variety and he has so many

ICX5 FRANKLIN SPENCER SPALDING

chances to be useful, that surely he ought to be happy in spite of
all his personal disappointment.

To-night I am to have quite a dinner party; have invited
six young fellows who belong to our church and who work here
and board in boarding houses. It's the only chance of getting
better acquainted.

Spalding was a deputy to the General Convention which
met in San Francisco in 1901. "I wish I could go to the
General Convention," he wrote home the previous year,
"and get on the Committee on the General Theological
Seminary and report the truth of the thing." At San
Francisco he was put on that committee and labored hard
to get the truth before the convention. But the Church
had accepted the Dean's money and the Committee would
say nothing which reflected upon his administration.
Spalding had taken no vacation the previous summer, argu-
ing that the General Convention would be a three weeks'
rest, but at the close he wrote, "I shall be glad to get to
Denver and rest. The Convention has done little but it
has kept us so busy that I have not been able to see any of
the sights of the place and will have to go away without
going to Palo Alto or Oakland. To my mind none of the
fellows are very big men and if the Church of the future is
to be what it ought to be, greater men than I have seen
among the young fellows will have to be raised up to take
the places of the great old men in the convention. Moir
was easily the best man of the crowd in personality and
force. Why X. was made a bishop I cannot understand
except that he is good and pleasant and big. C. D. W.
says that it might be a good plan to call it the 'oly Katholic
Church, leaving off the H shows that it's English and spell-
ing Catholic with a K is most ritualistic. Then it could
be shortened into the O. K. Church which name would

CALLED TO BE A BISHOP lOI

take with the masses. Did I tell you that convention is
to adjourn on the 17th? This means that I can have a
first rate visit in Colorado. I find that Convention isn't
vacation a bit and I'll be glad of the rest.'' At the end of
two weeks he was back in Erie. One month in summer
was his idea of a rest.

To His Father

I am reading Moberly's book on Apostolic Succession and it
is fast destroying every atom of belief I ever had in that doc-
trine. It seems to me to be a reductio ad absurdum of the
theory which it is intended to support. Every argimient would
be equally valid for the divine right of kings. If the President
of the United States is a lawful ruler and called of God then, by
the logic of Mr. Moberly, it would seem to follow that a Congre-
gational minister must also be and vice versa. If the Congre-
gational minister is not a lawful minister then the President of
the United States is not a lawful ruler. The book is proof to me
that an Englishman is incompetent to write a book on the min-
istry. He is blinded by the strength and culture and standing
of the established Church to the value of Dissent.

After this burst mother will be glad that she assured the
Rev. M. (who wanted to nominate Frank Spalding as Bishop
Coadjutor of Colorado) that I was just the right kind of Church-
man before this letter arrived. But if anybody in Colorado wants
to know what kind of a Churchman I am you can tell them that
I'm a Broad Churchman, if you have to use terms at all, for I
am not a High Churchman or a Low Churchman. However,
nobody will probably be interested in knowing.

A. says that the reports that he is not strictly orthodox are
counting against his getting a call to a big church. If I were
only orthodox you see who knows ! As I do not wish to be a
bishop I guess I'll preach more heresy.

I am going to the gym three times a week for I'm going to keep
in good condition if I can. I suppose if you were here you would

I02 FRANKLIN SPENCER SPALDING

scold me for doing outside things, but surely to speak before the
Board of Trade on the business man's relation to the morals of
the town is a chance to do some good and you yourself favored
my going to the Central Labor Union. Mr. D. wants me to
speak at the High School, and as the children of our church are
very anxious to have me speak some morning, I told him I would.

B. is the last man almost of my acquaintance among clergy-
men whom I would think of as an active hustling Western mis-
sionary. A very gentlemanly man he is of course and a fine
preacher, but the ideal rector of a fashionable city suburban
parish, used to social life among wealthy society people and not
to long railroad journeys and mining camps. But of course
there is no telling what the new duties may bring out of him. He
is certainly very conservative in his churchmanship and very
wise in his speech. He can keep silence even from good words
as I know from his conduct at the General Convention, but I
doubted then if his silence was half as much pain and grief to him
as it was to me. He is that type of a man which I simply can-
not admire — a smug, sleek rector of a rich, fashionable church
who writes poetry and keeps solid with the rich and influential,
and that's more than enough on the subject.

Sallie, thinking to make me out very sick, sent for Dr. Goeltz
and he has just been here and gave me some medicine but had
nothing much to say except to take it easy. SaUie thought I
was going to have typhoid fever or some dreadful thing.

Spalding did have typhoid fever. For nine weeks he
lay in Hamot Hospital, Erie, bearing without complaint
and even with cheerfulness, its ravages. The family came
on from Denver to be near him through the crisis. His
father saw Frank twice and talked with him, and then
himself grew worse (for he had been in failing health
for several years) and died in his old rectory after an ill-
ness of three days. Frank was not told of his father's
death until his own recovery was assured. During his

CALLED TO BE A BISHOP IO3

illness also his most intimate friend and room-mate in the
Seminary, Will Moir, died from appendicitis. When able
to travel he went to Virginia Beach to recuperate, and later
to Colorado. There he had a relapse which left him with
serious complications. It was January, 1903, before the
physician permitted him to return to his work.

To His Mother
Easter Day, Virginia Beach, Va.

How will it seem for you to decipher this handwriting again
after nine weeks of relief from the strain. I tell you its good to
be able to do it again even if it is hard for folks to read. We
had a very nice lay-service here to-day. When I saw it was
only a lay-reader I felt like offering my services but certain pains
in my back suggested caution. I suppose Sally wrote you about
the doctor. He didn't want to charge anything but finally made
it $75. which he took under protest, so my hospital will cost less
than the $500, I thought.

Your fine Easter present I am glad to have. I intend every
day to read one passage. It ought to be very helpful for Bishop
Temple is such a level headed, sane man and so many books of
devotion are mystical and beyond me.

April 10.

Isn't it fine to be able to write again. I'm sending you Jack
Ward's splendid letter about Easter at St. Paul's. I wasn't
needed a bit. Just think of the splendid offerings and services !
I was afraid the Sunday School would fall way behind but it
beat last year's record ! And think of Trinity giving $80. Jack
has certainly done wonders out there. It makes me long to get
back to work but there is no use thinking about that until I
can really walk. I am anxious to get strong enough to carry
my camera.

I am very much interested in reading Canon Henson's ser-
mons on Christian Unity. He hasn't much use for the doctrine
of Apostolic Succession, and it's a comfort to read it after that

I04 FRANKLIN SPENCER SPALDING

book of Moberly. We have also a novel to which I gave the
name, "The Grace of Orders." Sarah has read it but I haven't
got up courage yet. Dr. Goeltz told me that Mr. Sell was telling
people that I was the hero. Think of being the hero of a love
story — the hero mind you and not the doleful failure, though not
all my hope is quite gone.

April 17.

The House of Bishops is to elect a bishop of Salina to-day.
I wonder what poor man is fated to try to build up the Church
in the desert of Western Kansas. Wouldn't it be a dreadful
field, and yet I voted to have it set off.

I've finished "The Grace of Orders." It's a heavy book but
at the risk of having to pay extra baggage I shall bring it out.
The young clergyman is certainly a beauty.

I am very sorry to be disobedient but I am sure it would make
me much worse if I did not write you my regular Monday and
Thursday letters. I am making good progress. This morning
I weighed 162 lbs. in the light suit I bought in Philadelphia. I
wonder whether you will object to my wearing such an unclerical
suit when I am in Denver. We have two Roman priests at the
hotel and they do not wear clerical vests, and so it must be the
thing to lay aside the uniform when off duty.

April 24.

On Tuesday we went to Hampton Institute which I think is
about the most wonderftd place I ever saw. Mr. Robert Ogden
of New York who is the Financial President, brought down in
a private train a party of 80 influential people and for their
benefit all the departments were in full swing. It is especially
an industrial school. Over a thousand Negroes and Indians are
taught farming, brick-laying, lace-making, tailoring, blacksmith-
ing and everything useful. Dr. McConnell was one of the
party and when he saw me he came up and insisted on taking
Sally and me imder his wing. He introduced me to a lot of big
guns — H. W. Mabie, Dr. Percy Grant, Albert Shaw, Walter
H. Page. He spoke so thoughtfully of father, said he had not

CALLED TO BE A BISHOP IO5

realized how old he was, thinking of him only as the wonderfully
strong and active man of Erie days.

It was a fine sight to see them march in to dinner, led by their
own splendid band. We went in and heard them sing their

grace, —

Thou art great and Thou art Good,
And we thank Thee for this food.
By Thy hand must we be fed,
Give us. Lord, our daily bread. Amen.

You can imagine how it sounded, — over 800 negro voices*
In the afternoon we went to hear the speeches. They had short
reports from graduates of what they were doing. They were
wonderful. They seemed all of them to be full of the sense of
service and they told most simply what they were doing for
their race and how they were prospering. Then came speeches
from the visitors. Dr. Felix Adler made a most interesting
speech on the advantage which the students of a disadvantaged
race have ; then the editor of the Philadelphia Press, Mr. Talr
cott Williams, an eloquent man ; and finally a long winded old
fellow from Boston.

After dinner we went to the Folk Song Concert. Sallie and
I both agree that it was the event of our lives. It was an ati
tempt to reproduce exactly the old days of slavery with its
songs of religion, toil and lastly of freedom. The lullaby song
was one of Harry Burleigh's. Sometimes the voices sounded
like an organ. The basses were marvellous. At the end came
the Indians, in absolute contrast. Instead of the emotional
negro, the absolutely calm and collected Indians, and his songs
the monotony wails we have heard in Colorado.

I don't think I am the worse for it though I am glad to get
back to this haven of rest.

After a rest of several weeks by the Atlantic, Spalding
went to Denver, where he had a relapse which was mpre
serious than the disease. To turn over in bed, he saidy

Io6 FRANKLIN SPENCER SPALDING

was harder than to climb Pike's Peak. He slowly regained
his physical strength and peace of mind. Not until Jan-
uary I, 1903, did he return to Erie. Although still some-
what handicapped by the spinal and internal trouble, he
took up his work at St. Paul's.

To His Mother

St. Paul's Day and the reception on Monday night were the
best we ever have had. There were lots of people, lots of en-
thusiasm and good reports. It is splendid the way Jack has
kept things going. A. B. was here and made himself as agree-
able as he could. But something is wrong. He talks perpetually
about himself and his troubles and how people do not appreciate
him, and never seems to think that he may be a little to blame
himself. He is a chronic whiner and when I think how much
whining I have done in the last five years I am ashamed of myself
and am not going to do it any more. Erie is the best place on
earth, its people are the most loving and appreciative and F. S. S.
has more cause for joy and thanksgiving than anybody he knows.
So if I whine again, you may disown me. A. B . has taught me that.

Jack's ability and loyalty have been wonderful and I mean
this week to write to his mother about him and tell her what a
good son she has. It is fine to feel that one is useful again.

Dr. Goeltz is going to New York and wants me to go with him
and consult Dr. Janeway who may know something about my
back, which while no weaker does not seem to be any stronger.
I had got quite worked up to going when C. became so bad that
of course I cannot go unless she improves. However Sarah says
that you would say that it is all providential, which means, I
suppose, that to protect me from threatened danger C. has to
be made sick, which is rather hard on C.

D. asked me to work for him as professor at the G. T. S. and
I wrote frankly dechning to do it as I did not think him compe-
tent. He took it kindly and I was very glad as I was afraid he
would be offended and yet I could do nothing else.

CALLED TO BE A BISHOP 107

E. invited me to visit him at Nyack to attend a conference on
the second coming of Christ, and when I wrote dechning he re-
plied in a long letter telling me to trust in Jesus. I wrote this
A.M. telling him he was a religious loafer and ought to get to
work.

The people of St. Paul's were indeed appreciative of their
rector, and in his sickness and absence rallied generously to
the support of the work. For several years the parish had
run behind at the rate of $600 to $800 per year and had
accumulated a floating debt. Spalding took the ground
that such financial matters were vestry business and said
nothing about it, though it worried him quite a little for
there was no excuse for it. Great was his joy, therefore,
when shortly after his return one of the members of the
church came to him and said that he was greatly worried
about the floating debt on the parish and offered to go him-
self among the people and raise the $3000 needed, if he had
the rector's consent. By March i he came to Spalding
with $4000. The debt was paid and $1000 was added to
the building fund for Trinity Mission which had long
needed a church.

To His Mother

March 3.

We are all very happy in St. PauPs parish. Dr. Magill has
succeeded in his attempt and has paid over to me $3955. Just
think of it ! Everybody gave generously, everybody told him
how much they loved me, everybody is enthusiastic and cheerful.
If only we can get Trinity built won't it be fine. We have about
three thousand dollars toward it and no one can object to the
project on the ground of having a debt on the church. You can
imagine how happy it makes me for the people have been so
loving throughout it all and show now they appreciate all that
I've tried to do and how unjust IVe been in saying they were
unappreciative.

Io8 FRANKLIN SPENCER SPALDING

I am going to preach on "love" in Lent, (i) God's love for
us (2) our love for God (3) our love for the brethren (4) our love
for humanity (5) our love of ourselves (6) our love of enemies.
It is a great relief to have one's subjects selected. It's half the
battle.

I went yesterday on invitation of the superintendent of the
Erie City Iron Works to listen to an arbitration between the
moulders in Erie and their employers. It was very interesting
and gave me even more sympathy for the men than I had be-
fore. It seems to be just a case of which side is the stronger.
Justice and fairness are not spoken of as results but as simply
conditions of the battle.

I suppose Holy Conmiunion on Saints Days is a good thing
but so few come and those who stay away seem rather the most
substantial people. Those who come do not represent a very
virile sort of Christianity.

At the Diocesan Convention in 1903 Spalding was elected
a delegate to the Missionary Council, which was to meet in
Washington in the fall. "I was pleased with that," he
wrote home, "I think I^d rather go there than to the Gen-
eral Convention." One of his friends wanted to go to the
General Convention and, as both could not be elected,
Spalding withdrew his name and so elected his friend. At
Washington Spalding met his old friends and classmates
— Knight, Jones, Wills, Kirkus, Swett, and they lunched
together and visited the seminary at Alexandria. "Bishop
Tuttle made one of the greatest speeches I ever heard.
Justice Brewer spoke eloquently on the Home Missionary
as a Patriot, and Bishop Restarick made one of the finest
speeches on his work. The President shook hands very
cordially and Mrs. Roosevelt looked very sweet and pleas-
ant. It's fine seeing the old fellows and hearing all the
great men. Wasn't it dreadfully sad about Bishop Leon-

CALLED TO BE A BISHOP 109

ard. What a job ahead of some poor man to take his place,
for it always seemed to me a particularly hard field.'' Little
did he dream that he would be asked, before another year
had passed, to take that very difficult field.

Frank Spalding felt that he was a failure in reaching men
with the Gospel. He was himself manly, his preaching
was intellectual rather than emotional and yet dealt with
life and its practical problems, he was human and genuine,
simple and straightforward, without the least artificiality
and conventionality. And yet, with a humble opinion of
himself and the highest ideals before him, he often felt he
failed. Or shall we say, men failed to appreciate him ?
The fact is that many of the most virile men in this genera-
tion have no use for the Church, and many of the men who
do attend it prefer a clergyman who acts the part most
theatrically. His failure to reach men with real religion
worried Spalding, as many of his letters show.

To His Mother

Nov. 28, 1903.

N. handed me just before I went into church last Sunday a
list of names of forty men who were supposed to belong to St.
Paul's with the question, "Why can't you fill those men with
zeal and enthusiasm for the Church?" He throws that up at
me constantly and, though I don't think he means it as a hint
to resign, he shows that he thinks I have failed to meet the real
problem here. I feel sort of ashamed having come home full of
enthusiasm for the winter's work and then be made to feel like
a man butting his head against a stone wall, so early in the
season. I know you would tell me that Mr. N. isn't the whole
thing but the trouble is that he is about the only man who will
stand behind me in real religious work and he keeps sticking pins
in all the time.

I am thinking seriously of having a mission and asking

no FRANKLIN SPENCER SPALDING

Fr. Huntington. Perhaps this may arouse the people, for I am
almost in despair.

I went to Z. to preach for Mr. X. X. is the greatest dude
I ever saw. He has the most affected ways. He is about as
unmanly a man as I know but for all that his church is doing
splendidly. He has more men out than I can get at St. Paul's.
He has lots of helpers among the men. I wonder if it is I or
Erie. Last night E. dropped in and he knows X. and thinks about
him just as I do. I asked him why I couldn't get the men to
come to church as well as X. He said it was because I worked
too hard and did not take time to go among the people socially,
etc. I wonder if he isn't right. You know, by the society people
of Erie, I am treated as a complete stranger. When one does
go and see the poor and the sick and the dying and I seem to have
plenty of that to do, one gets dreadfully serious and I guess I
am getting that sort of a reputation and it has separated me from
the Uves of society people and I have little influence over them,
and yet they need help the worst way.

Spalding never despaired of solving any problem. He
sought first of all to see clearly just what was to be solved,
and then he gave to it his entire attention. He held no
mission. A mission is frequently the shifting of the clergy-
man's responsibility to the shoulders of other men, brought
in for the purpose. And the men who do that sort of in-
tensive spiritual culture are, for the most part, men who
dress peculiarly and express the reactionary and traditional
forces within the Church, though personally full of religious
zeal and mystical fervor. The mission appeals to certain
types of men and especially to women, and when the mis-
sioner has gone the task of the parish minister is increased
threefold in difficulty. Many people fancy that the suc-
cess was due to the type of churchmanship of the mis-
sioner or other external things, and forget that it was the
personality of the man that counted. Spalding deter-

CALLED TO BE A BISHOP III

mined to make Lent a time in which to try for men partic-
ularly and he called upon the Brotherhood of St. Andrew
to cooperate with him. He solved his problem and men
came to church in increasing numbers.

To His Mother

I've been getting the Lenten cards ready and it is not easy
after one has been in a place for seven Lents to think of new
subjects. On Sunday evenings I shall speak on the "Inadequacy
of Worldly Wisdom," contrasting such Proverbs as "Let well
enough alone'' with "Be ye perfect," "One good turn deserves
another" with "Give expecting nothing," "Nothing succeeds
Uke success" with "I lay down my life," "Where ignorance is
bliss, etc." "Grow in grace and in the knowledge." I want to
make these sermons good for men for the Brotherhood to work
on.

I am busy now with my paper for the ministers' meeting. It
is on miracles and I am afraid you will not like it so I shall not
send it to you to read. As you said in your last letter you have
to let rash youth do its own thinking, though I am not very
young being now nearly 39. Think of reaching but one year of
40 ! It is my contention that though we might ourselves be-
lieve in all the miracles just as recorded we have no right to say
that those who are incUned to explain them in a natural way
can not be Christians.

I got a letter from Bishop telling me that A. had really

failed in B. and been asked to resign. So I wrote him a very
frank letter telling him that he must not deceive himself into
thinking that he was an intellectual giant when he was really
just a simple failure in that kind of work and that he had better
accept the situation frankly. It made me a little provoked when
he wrote as if because he could not believe this and that doctrine
that therefore they could not be true. It was like a little spy
glass saying, "Because I can't see those stars the big telescope
has discovered, they do not exist."

M2 FRANKLIN SPENCER SPALDING

In his rectory at Erie, one was always meeting humble
people, people who seemed to feel at home there. Many
notable lecturers also spent the night when they visited the
city. F. Hopkinson Smith, Charles Wagner, the author
of ''The Simple Life," Dr. Lyman Abbott, the Dean of Ely
and other distinguished men were at such times Spalding's
guests. He frequently presented the lecturer to the audi-
ence. "I am to introduce Lyman Abbott and am hard at
work preparing a short and pithy introduction. I think
I'U say —

* Ladies and Gentlemen: Some years ago in a book
tvhich many of us read it was prophesied that the time would
come when we should not have to go to church or lecture
hall to hear the words of great preachers or teachers, but
stay comfortably at home, possibly lying in bed on Sunday
morning, could by means of telephone or phonograph or
other instrument to be invented hear and even see the
preacher in his distant hall. As we read the prophesy I
think we felt that even should the future give such oppor-
tunity to us we should want at times at least to see with
our very eyes the preacher and hear his very voice. In a
way not thought of by the author of 'Looking Backward'
has one great teacher fulfilled the prophesy. By means
of the Outlook Magazine his sound has gone out into all
lands and his words to the ends of the world and yet I am
sure, delightful as is the other way of receiving his message,
we are delighted to hear and see him in the old way. I
have the honor of introducing Dr. Lyman Abbott.' How
will that do?"

To His Mother

To-night we had a Trinity vestry meeting. They want the
new church to be a memorial to father, which I thought was
very nice of them for they proposed it themselves. We have a

CALLED TO BE A BISHOP II3

fine committee out there and are working up interest among the
people of that part of the town.

Yesterday was a fine day and we had good congregations at
all services. I preached on foreign missions for all I was worth
in the morning. We sent out letters which the Board furnished
and got $70. which I thought was pretty good. The text was
"The Field is the World," and I tried to prove that not to be
interested in foreign missions was to be no Christian at all.

I think we are going to have at least 40 confirmed which will
make us nearly seventy for the year, which beats our record*
Every one is most wilUng that the new church should be a
memorial to Father.

For Diocesan Missions we have but $320.00 — we ought to
give $400. I really do not see how I can get any more out of
the people for I have begged until I am tired and sick of it.

The Summer of 1904 Spalding spent in the Rockies, "the
best place of all.'' In spite of the warning of the previous
year he took but the month of July for his vacation, and
was back again in Erie for the first Sunday of August. He
tells of a baptism in a house of a society family, because of
the illness of the mother, and then writes, "It seems almost
wicked for such frivolous people to take such promises. I
asked A. what he meant by promising to bring the child
to hear sermons when he never came himself, and I really
think he saw how inconsistent it was. I have completely
failed to interest personally in the Church the well-to-do
people. Alas, Alas." He went to the choir boys' camp and
there joined in all their sports and told stories around the
fire at night. He built the Holiday House, paying for most
of it out of the wedding fees, and putting on the roof with
his own hands. With September the winter's work began
in church and parish house.

114 FRANKLIN SPENCER SPALDING

To His Mother

Oct. 1904.

I am going to preach five sermons on what Dr. Fairbairn calls
the "Foundation Pillars for a truly scientific life of Christ."
I hope it will instruct the people a little better for some are going
ofif to Christian Science. What an advantage a Christian Science
reader, with a little group whom he can see often, has over the
busy rector of a big church who simply cannot see all the people
frequently. I have been wondering how it would be to get up
a class in Christian theology. It might offset the effect of the
Christian Science. It means a lot of extra work but I suppose
that cannot be helped.

I went to see M. to-day and talked theology. She has many
doubts about the creed, but after my explanation she is going
to try the Church a little longer. I also attended a gathering
of Unitarian preachers, a sort of convocation, and heard a really
fine paper on the Psychology of Religion. They were a most
self-satisfied and elegant crowd.

They seem to be having a grand time in Boston, but I really
don't think I care much to be there. I got pretty tired of mar-
riage and divorce in San Francisco.

Something indeed was happening in Boston, all unknown
to Frank Spalding, and yet profoundly affecting his future
career. In the House of Bishops, Bishop Scarborough
nominated him as missionary bishop of the District of
Utah. He was really put forward by Rt. Rev. Boyd Vin-
cent, bishop of Southern Ohio, who was an Erie man and
had held him as a baby on his knee in the old rectory when
his father was rector of St. Paul's. Bishop Vincent had
invited him to become the Dean of St. Paul's Pro-Cathe-
dral, Cincinnati, in 1901, and knew the work which he was
doing in Erie. In deference to the wish of Bishop Scar-
borough, the senior of the two, who was a friend of Frank's

CALLED TO BE A BISHOP II5

father, Bishop Vincent gave way and seconded the nomi-
nation. Out of ten nominations he received the majority
of votes. Before the House of Deputies was informed of
the choice of the House of Bishops, as frequently happens,
the information was given to the newspapers, and Spalding
was told by telegraph of his selection.

To His Mother

Oct. 19, 1904.

Mr. R. telegraphed first and after that the others which I
enclose. It was all so sudden that I hardly know what to think.
Of course it must be ratified by the House of Deputies but I
suppose that will follow. It is just what I didn't want as you
know, for it is so hard being a bishop, so thankless, and Utah is
the hardest of them all. You know I don't mean by this that
I'm afraid of hard work if it's the right sort of hard work, but I
know from father's life what the hardness of this is. It al-
ways seemed to me that a missionary bishop's business was to
preach the Gospel to the regions beyond and not to beg money
for others to do it, and so if I'm to go it must mean go to stay.
And they surely didn't elect me because they had any reason to
think I would be a good beggar. I talked with Mr. M. in Phila-
delphia a little about Bishop M. and his chief disappointment
seems to be that "he didn't get the money."

When his name came before the House of Deputies it
met with serious opposition. It is the custom of the House,
when nominations are received, to go into secret session and
to hear from friends and opponents about the man. Dr.
Baker, who knew Spalding at Princeton where he had been
a lay reader in his parish, and Major Reynolds, senior
warden of St. Paul's and deputy from the Diocese of Pitts-
burgh, spoke in his favor. Then arose Mr. A. of Denver who
declared that Mr. Spalding was a good man but that "he did
not believe Moses wrote the Pentateuch nor does he believe

Il6 FRANKLIN SPENCER SPALDING

in the Revelation. '^ Rev. Mr. B., of Nebraska, took the
platform and said that he understood Mr. Spalding was not
sound in the faith. Dr. Fiske, of Rhode Island, a ritualist
and a broad-minded gentleman, assured the House that he
had heard there might be trouble about Mr. Spalding, and
so had taken pains to find out, and he could testify that he
was sound in the faith. Whereupon the gentleman from
Denver said that he would withdraw his objection. The
deputy from Nebraska remained obdurate, and Fond du
Lac followed his lead and voted against confirmation. One
of the deputies from Pittsburgh wrote Spalding that "a
few belated cave-dwellers objected to his selection, but as
for his robbing the Church of the Mosaic authorship of the
Pentateuch, it was like an accusation of clothes-line stealing
against the Presiding Bishop. Not half the clergymen in
the House believe that Moses wrote the Pentateuch."

The Living Church came out with an editorial, approv-
ing his election and saying that he was a "broad-minded
Churchman rather than a Broad Churchman." The peo-
ple of St. Paul's bewailed his election, declaring that his
going would be a death blow to their parish, that he was
too brilliant to go to Utah, that he was too good a
preacher and ought not to sacrifice himself, as a bishop
need not be a good preacher. His sister wrote to their
mother, "When they get Frank in the House of Bishops
they'll have a new article, one who does not care for
rings or crosses or robes. The people here are sort of
stunned and don't want him to go. What do you think?
Must he accept? Frank Vould^ be an ideal bishop, for he
has had good training and knows what a bishop ought to
be. It'is so nice to have it come as such a surprise, no
interviews or overtures before hand. Our relatives seem
to think more of the honor than the Church people here,"

CALLED TO BE A BISHOP II7

To His Mother

Oct. 26, 1904.

I wrote to Bishop Tuttle and asked him several things I
thought I ought to know before reaching a decision. Bishop
Leonard, the last thing before he died, signed a mortgage for
$30,000 on the hospital. Then there is a debt of $5000 on the
bishop's house. The Bishop and the Dean did not get along
and the Dean and his friends had a strong party and expected
that said Dean would be chosen bishop. I asked Bishop Tuttle
how much money had to be begged in the East and how many
friends Utah has.

If I'm to go I'd like to get at it as soon as possible for hang-
ing on here will be very hard. If the vestry will call A. in my
place, I feel that everything would go on nicely. As you know,
I have felt for some time that I could help St. Paul's by going.
It was too much Spalding and too little the parish and I did not
seem able to help it.

The people here are very sorry to have me go. Many who
have really taken the trouble to come to church assure me that
I am much too great a preacher to be buried in the deserts of
Utah. If, however, I hadn't been elected to Salt Lake I am
given to understand that I might have been elected bishop of
Central Pennsylvania, and I guess I am better fitted for the West.

I wish I could feel as you do about bishops, but I don't. I
never thought much of them as bishops, and I don't see how I^
can think very much of myself.

It will seem strange to give up pastoral work just when I am
beginning to know how to help people and become an ecclesias-
tical peddler, and yet you actually want me to do it. I don't;
quite understand what you see in it.

Oct. 30. ,

I've quite decided to go and I told the vestry last night though
my formal resignation is not to be given till next week Friday
when there is a regular vestry meeting.

I wish St. Thomas' Day wasn't so near Christmas for I al-

Il8 FRANKLIN SPENCER SPALDING

ways was fond of that old doubter and it seems necessary to have

the consecration on a saint's day. I might ask to preach

though I don't want a man who would waste much time over
apostolic succession as Bishop Cox did for father.

It seems that my election was a keen disappointment to the
Catholic party, though the Living Church comes out hand-
somely, informed by a young friend of mine who happened to

be in Milwaukee at the time. He went to see Mr. and

found him in the dvimps because he thought I was a Unitarian,
etc. and cheered him with the good news that I believed the
creed!

The two things I've done here, preaching and pastoral work,
are worth little in a bishop, while the things I've failed at,
money getting and winning workers for the Church, are all
important. The only reason I'm going is because the Church
must have a man out there and she has asked me to be that
man whether I like it or not. And I don't much like it. The
honor is nothing. The idea that all bishops are equal is only
amusing. But having burned the bridges behind me there is
no use belittling the land I must travel through and so I'm
trying to believe with you that it is a great honor and a grand
country and a perfect life.

Nov. 3, 1904.

How hard it is to do anything for the rich. That part of one's
life, I suppose, stops when he becomes a bishop.

Talking with Miss makes me see what a definite step I

am taking. There are two directions in which a man may grow.
He may develop as a parish priest and preacher, and hope some-
time to be rector of a great parish like Dr. Dix or Dr. Hunting-
ton, or Dr. Floyd Tompkins. Or he may be a bishop and try
to be a great bishop like father was. The lines of development
are quite apart. I've been sure for a long time that a bishop
has definitely to stop running parishes and confine himself to
shepherding priests or he would be steadily unhappy. Now I've
so far tried to be the pastor and preacher and I'm changing into

CALLED TO BE A BISHOP II9

the bishop and administrator and I really wish it had not been so
determined for I like the first best. But I see the change must
be made and if I have any preaching gifts they will not hurt me
as a bishop.

Nov. 7, 1904.

I'm going to Princeton on Friday and see the game and forget
all about being a bishop and Salt Lake and the Mormons and
all the rest of it, and I don't care who knows it. Then Monday
I'm going to New York and call at the Missions House.

Bishop Whitehead says I may have a confirmation before I
go and perhaps in that way I can get a lot of men and women
who have been shy. A. made me very happy by telling me that
he expected to be confirmed. I've been seriously thinking of
trying to raise $4000 and pay off the Trinity debt and have
it all clear before I go. It might be good practice for the future
begging I must do. I have never asked anybody before and
if I really went at it I might succeed, and it would be great not
to have father's memorial in the hands of some new man who
could not feel toward it as I do.

I'm just praying for grace to keep my temper and my self con-
trol so that I can leave here without any word except of gratitude
and love. One of the compensations of being a bishop is that
I shall be absolutely free to speak my own mind and have my
own views.

The chief thing about being a bishop seems to be getting a
ring and a pectoral cross. Of course they are all kind but some-
how the thing seems so small and petty when you take in all
those frills. Taylor said the parish would bring forth the best
robe and put it on me but the clergy proposed to put the ring
on my finger. I tried to head him off but it seemed to have gone
too far. I positively declined to accept the pectoral cross. The
whole thing is rapidly making me sick. One would imagine the
Acts of the Apostles read, *'The Holy Ghost said, 'set me apart
Barnabas and Saul, giving each two sets of robes, a ring and a
pectoral cross.' "

I20 FRANKLIN SPENCER SPALDING

I'm trying to obey your instructions and let them give me all
they want to but it is a bitter pill to swallow, and if they let
me go away without having paid the floating debt on the church
and helped on a good bit toward Trinity I will feel as if every-
thing I take from them was like robbing the Church. The whole
thing is ridiculous. I am expected either to pay all the expenses
of the consecration myself or beg it from my people, so Bishop
Tuttle says. I shall certainly not beg one penny of it. I guess
I shall have enough all right, though it will cost a lot. I do hate
the red tape. My, but I shall be glad when it is all over with.
May God save me from ever caring for such things.

Spalding went to Princeton, saw Yale defeat his team, and
read the lesson next day in the church where he had been
a lay reader and chorister seventeen years before. He
visited the Basin where he had conducted service as a stu-
dent, and, in spite of slush and rain, gathered together two
children and two adults and preached to them his sermon on
" God is Light.'' That night he spent with the boys in a
college dormitory. He had thrown off old cares and new
responsibilities and was a boy again. Then he went to
Cambridge Springs for a few days of quiet preparation.
Meanwhile, the parish brought forth money as well as
robes, and paid off the floating debt on the church and the
$4000 on Trinity, as a sign of their love and appreciation.

The consecration took place in St. PauFs, Erie, on De-
cember 14, 1904. His friends, Arthur R. Taylor and E. J.
Kjiight (who was his classmate in the seminary), attended
him. Bishops Whittaker and Talbot were the presenters,
and Bishops Tuttle, Scarborough and Whitehead the con-
secrators. The sermon was preached by the Bishop of
Southern Ohio, who spent no time on apostolic succession,
but taking as his subject "the Prior Claim and the Larger
Duty," stressed the apostolic call as a missionary call to

CALLED TO BE A BISHOP 121

serve the whole world and bring it to Christ. He reminded
the parish that twice in the same generation it was offered
the privilege of giving its rector to the missionary episco-
pate, a father and a son, almost to the same field. He
told the people and the bishops present that the missionary-
bishop had an element of honor not given to the diocesan
bishop. He is the chosen of the Church in the most repre-
sentative gathering and is regarded by the Church as her
true hero. Bishop Vincent said most truly, as all the
records of the first years of Christianity prove, "A bishop
is never so truly a bishop, after the apostolic model, as
when he is a missionary bishop." He told Spalding that
he was wrong when he said, "I am only a pastor and try
to be a preacher ; I am not good at raising money," but he
was right when he said, "If I had not been willing to go, I
should not have been worthy to stay." The new work
called him to gather and care for scattered flocks, send them
shepherds and preach the glad tidings. "Go, then, dear
brother, in the faith and strength of it all, as your father
went before you, and as the first Bishop of Utah, here with
us to-day, went before him. Go ! and never cease to hear
your Divine Master's reassurance: 'Lo! I am with you
always even to the end.'"

. . . X

The Church in Utah

The missionary district of Utah, where Frank Spalding
was sent by the Church as its bishop, comprised the State
of Utah, and parts of Nevada, Wyoming and Colorado.
From Tonopah, Nevada, the most westerly station, to
Durango, Col., in the southeast, by the shortest railroad
route, he had to travel two hundred miles further than
from Portland, Maine, to Omaha, Nebraska. The travel-
ing was over all kinds of country, mountains, sandy deserts,
sage brush plains and fertile valleys ; and he had to go in
all sorts of ways, railroads, broad gauge and narrow gauge,
besides all manner of stage coaches and automobiles.

Spalding arrived in Salt Lake City, at the beginning of
the new year, three weeks after his consecration, where
he received a cordial welcome from the Church people and
citizens. He straightway set about famiUarizing himself
with the work of the Church in Salt Lake City; which
consisted of two self-supporting parishes, a well-conducted
school for girls, Rowland Hall, and a hospital, St. Mark's,
in need of repairs and heavily in debt. With the three
Church clergymen of Salt Lake and the physicians on the
hospital staff and the teachers of Rowland Hall, the new
bishop was deHghted. The only thing which made him
homesick was the "Episcopal residence — so empty and
big and ugly." After Erie, it seemed strange to walk about
and know nobody. The work seemed to him immense and

THE CHURCH IN UTAH 1 23

the responsibilities tremendous. "I'll need a lot of pray-
ing for, if I'm to make it go but I'm going to try." After
his preliminary survey of the Church in the city Spalding
set out to visit all the stations of his district.

In every town where there was a clergyman he was met
at train or stage, whatever the hour of his arrival. The
mornings were spent in visiting every church member,
the afternoons in holding a conference with vestry or com-
mittee and the evenings in preaching. In places where
there was no resident minister he would have as many as
a dozen baptisms, and frequently confirmations. There
were towns where the mission had been closed and there he
would inquire from door to door who had been members
and bring them together for a Communion Service. In
communities where there had never been any organization
of church people he would borrow the use of some church
building, always generously lent, and gather together the
Churchmen. On such occasions the Methodist or other
minister generally read the lessons, and every one present
was invited to come to the Lord's Table. Spalding re-
gretted that he could not bring himself to beating a drum on
the street and when a crowd had collected, preach to them.
There were three distinct kinds of commimities to be
reached: the Indians on the reservations, the rich farm-
ing country and the mining camps.

In the letters from Frank Spalding to his mother, written
on his vaKse as he waited for trains or on a hotel bar at
night, there is a vivid picture of the task of the western
missionary bishop and of the courageous way in which he
went about his work.

Jan. 24, 1905.

I'm at Echo, sitting on my grip, waiting for the train for Park
City where I am to preach to-night, spending the day calling on

124 FRANKLIN SPENCER SPALDING

church people. Bishop Tuttle did a lot of good while he was
bishop pro. tern.

I got no further when the train, half freight and passenger
came along. I had as company on the very slow trip a driunmer
and a Mormon, both intelUgent men. The Mormon declared
that he abominated polygamy and the drummer said he wor-
shipped no God but the almighty dollar, and wanted to know
how long I'd been "peddling salvation."

I called on twenty-five people and have still some others to
see this morning. They haven't had service since Dean Eddie
came up last Spring. The little church was crowded last night.
I baptized one baby yesterday and am to baptize two more after
the communion service to-day.

I wonder how long the Board of Missions expects a man to
live on nothing. It seems a very strange arrangement not even
to ask if he needs any money but to expect him to pay his con-
secration expenses, his fare out and his living for three months,
I think I'll write and find out when some money is coming to me.

Grand Junction, Col. Jan. 29.
The little church was crowded with people at both services.
The people love and respect Lyon. They need a new church
badly. The Lyons have the dearest little girl and I got on very
good terms with her by showing her how to swallow a dollar
and have it come out of my shoe. I'm inclined to think my
sleight of hand is one of my most valuable gifts. The Lyons
get only $800 and I'm going to try to persuade the vestry to
raise him more money for he ought to have it. Last night we
had a grand reception and the whole town turned out. The
editor of the paper is a Princeton man.

EvANSTON, Wyoming, Feb. 6.

There is a fine church, attractive rectory and splendid parish

hall here. The women didn't like the last man because he let

his wife work too hard and the men had no use for him for he

spent most of his time oflF hunting with the boys. It's pretty

THE CHURCH IN UTAH 12$

hard to please everybody. It's a small town and a young man
wouldn't find enough to do, but for a middle aged man and his
family it would be a fine place in which to settle down and be a
father to the whole community.

I travelled with the superintendent of Methodist missions.
He has 25 clergy in Utah and $16,000 for his work. Think of
the Church giving me but $4000 ! We certainly do go a great
deal on our name and on distinguished ancestry.

Logan, Utah, Feb. 8.
I've called on all the people. It's a Mormon stronghold, there
are but a dozen communicants and yet it is in a most fertile valley
of 20,000 and the town has seven thousand. Here is the Brigham
Young Academy where they educate young Mormons to go on
missions.

Provo, Utah, Feb. 12.

We have at this place a shy, timid Irishman studying for or-
ders, out here for his health with his sister a very bright pretty
girl. When I arrived at 5.30 p.m. they asked me to have tea
with them, and I went up supposing at that hour tea was supper
even though it consisted of tea and crackers. And so I sat and
talked on till 7.30, when he said with blushes, ^'Really I must
tell you if you don't go to the hotel you won't get any supper.'*
I was trying to cheer him up and all I succeeded in doing was to
keep him from his supper.

The church is a little box of a place, an old dwelling fixed nicely
inside. There were 23 out in the morning, 11 at Sunday School
and 29 at night, 12 at Communion. On the way back we met
the throngs coming out of the Mormon tabernacle. We looked
into the building, a big hall, sloping floor, gallery and organ and
choir seats, room for 2000. I tried to encourage the vestry
committee but only two came to church and they were hopeless.

Salt Lake, Feb. 17.
I am to preach at the Cathedral at both services on Sunday.
I am glad of the chance to preach to a larger congregation and

126 FRANKLIN SPENCER SPALDING

I hope I can do well for a good deal depends on holding the
interest of these Salt Lake people.

I find that every one who knows the country thinks this is a
good time to go to Vernal and the Indians. I go by rail to Price
and there is a stretch of lo miles by stage to Ft. Duchesne where
Mr. Hersey meets me.

Randell, Feb. 27.

We had grand services at 10. The Indians all came early to
call on Mr. Hersey, who is a regular hero whom they call Ta-ta-
put or "Gk)od Talk.** I confirmed thirteen, two men and eleven
girls. I don't know whether they understood me or not, but
Hersey said to talk as to children, and I did.

I really think some good was done. Capt. Hall, the agent,
thinks the results were unusual for my service was just when the
Indians received their annual payments and this time not a single
Indian was arrested for drunkenness and usually when they
get their money there is a good deal of drinking.

Mr. Hersey has a little infirmary next to his house, but it is
almost impossible to get sick Indians to come into it. They
are so superstitious that they think it is sure death to go to
bed there. The one thing he has accomplished is the destruc-
tion of the old custom of burying the child with the dead mother.
A good many mothers die and they did not know how to bring
up a motherless infant and besides they said the mother's spirit
needed it. He has saved some of them and he has cows and
gives them milk and now they bring the babies to him.

White Rocks, March 2.
Hersey drove me here, twenty-five miles in five hours over
rather bad roads. In the last eight years he has driven one of
his horses over all kinds of roads and in all sorts of weather
35,000 miles. Miss Carter and Miss Murray gave us a cordial
welcome. They have adopted two Uttle motherless Indian boys,
very cimning youngsters. We had service at eight o'clock with
a good congregation of white people and a few Indians. The
Indians have just been paid their annuity and they were gam-

THE CHURCH IN UTAH 1 27

bling it away. They never cheat and never quarrel when they
lose, but it is a perfect passion with them.

Bishop Leonard once gave magic lantern pictures of the cru-
cifixion for the Indians here. They were much moved, but said
** White man he kill God, we no want his church." And they
would not have it for years. At two the crowds began to as-
semble, first the children from the government school, then the
Indians, old braves and young, squaws and papooses, and dogs.
It was the biggest gathering they had ever had. The White-
Rocks Utes are said to be the most uncivilized Indians in the
United States. There were men and women in the building who
had taken part in the Meeker massacre.

Johnnie Reid, a half breed, was interpreter and Charlie Mack,
an old Ute chief who knows English, helped. We repeated the
Creed, and Lord^s Prayer and some other prayers. Then Mr.
Hersey spoke to them, Johnnie repeating it in the harsh Ute
tongue. He told them what the building was for and that it
was for them as well as for the whites. He told them that, as
the white man has brought peace and food, so he wanted to tell
them about God. He told them that if they had a nice clean
blanket they would not like to have it all muddied and so God
did not Uke them to stain the hearts he had made white Then
came my turn. Johnnie got along all right until I said, "when
you hear the rush of the wind and the noise of the thunder you
think of God as there." It seemed to me that was quite Indian,
but it was too much for Johnnie and so he asked Charlie Mack to
do it and Charlie rose and interpreted. They are a stolid lot
and one can't tell whether they understand or not. After I
got through, Charlie Mack rose again and made a long speech,
which Johnnie said was mine over again as much as he could
remember, for he said it was a good speech and the Indians should
be made to understand it. It was a most remarkable experience.

March 5.
The Indians began to assemble at Mr. Hersey's about nine.
They quite filled the house, sitting on chairs, until they were

128 FRANKLIN SPENCER SPALDING

occupied and then on the floor. There isn't much conversation.
Hersey says he and the Indians have a good heart to heart talk
often by sitting silently for half an hour saying not more than
twenty words. They haven't much idea of time, having no
watches, and so it was past ten when we went to church. After
service, for my special benefit the young men gave an exhibition
of horsemanship. When they ride ordinarily they have Amer-
ican saddles or saddles they made themselves, but when they
race or show off they ride bareback and horse and man seem one.
It was a little like horse racing on Sunday but as H. said they
were very innocent in their intention to please the new "Big
Good Words."

Old Shovenagh came to see us after the service. He wants
to go to Washington on the delegation to see about the opening
of the Reservation to white settlers and he has been overlooked.
He thought since I was such a great man I might have influence.
Hersey feels that he ought to go, for he is a fine peace loving old
man, and so we wrote the Captain a letter. On Monday Shov-
enagh came beaming like a school boy. He had received his
orders to get ready to go to Washington. He took Mr. H.
aside and said that when he reached Washington, he would
tell the President that the "Church very good." And then he
borrowed $13.00 of Mr. H. to buy a new hat and trousers. Isn't
that civilized for you ?

To His Mother

Salt Lake, April 4.

I'd like to see that letter of Sarah's for she must have drawn
very largely on her imagination. I did lose my overcoat with a
good pair of gloves in the pocket. They told me that they found
it about two miles down stream buried in the sand, that they
hitched a horse to it and pulled it out and I naturally said I
really did not care for it and I hope some Indian may dry it out
and keep warm in it. The real facts are as follows : There were
three passengers on the stage, myself and two nice men from
Kansas. I joined them at Mr. Hersey's, they getting on at the

THE CHURCH IN UTAH 1 29

Fort (Duchesne). We rode comfortably the first 14 miles to
Ouray where Mr. & Mrs. C. keep a store and are sub Indian
agents. The river was still high but clear of ice and we had no
trouble at all crossing in a row boat, indeed I rowed the boat my-
self. The water had run off the desert a good deal and so the
road itself wasn't as wet as it had been when we drove the other
way but in the streams and "washes" the water was high. It
got higher toward afternoon when the snow melted fastest.
There is one wash, usually a dry bar of sand which the road
crosses three times. It drains a lot of country, however, and
after a rain there is sometimes quite a stream. Well it was
full of water but we crossed it twice easily, the water barely
coming into the wagon. The last crossing is at the dinner
station called Chipeta after the squaw of old chief Ouray. Here
the water was running strong but the stream was wider and
divided by an island into two parts. We felt it was risky to
cross with two horses and the buckboard we had been using, so
we borrowed from an Indian a big Bain wagon and we fastened
on four horses. The driver held the reins and took another
fellow to whip, the mail was thrown on behind and we stood on
it and I held my grip for fear the water might come into the
wagon. We went famously half way to the little island, the
water barely coming into the wagon. Then we started over the
other stream. It was deeper and swifter and the current had so
washed the other bank that it was very steep and the horse
balked. The water was about six inches deeper than the top of
the wagon box which caught the full force of the current and
turned over throwing us all out into the water. I hung on to
my grip all right and lit on my feet, one of the men scrambled
out on the farther bank and one of them got mixed up with the
wagon and he did have a hard time for he lost his head and
was carried downstream perhaps 150 yards when the Indians rode
in and got him out, wet but not hurt. I waded to the Island.
It was no more dangerous than trout fishing. I first thought I'd
just go back across the smaller stream to the house and dry up
and so I shouted to the other passenger, whose name was H.

130 FRANKLIN SPENCER SPALDING

to go downstream to where the drivers were for they had scrambled
on that side and let the Indians help him across. But he said
nothing would make him cross again but that he was going to
walk to the next station, Bonanza. As that was on ten miles
at least without a horse between it did not seem right to let him
go alone and so I got an Indian to fasten two lariettes together
and throw me the rope. He did it splendidly and I wrapped
it around my waist and waded across. It was pretty swift near
the bank but with the help of the rope I made it easily. Of
course I left my bag and overshoes on the island to be brought
on by the stage. Then H. and I struck a hvely pace for Bo-
nanza. The road was, however, wet and muddy most of the time
and we had to wade four streams over knee deep, but the brisk
walk kept us fairly warm. In the meantime they had telephoned
to Bonanza for a wagon to meet us and after we had travelled
about five miles we did meet a team. At first I thought we had
better keep walking as it was getting cold and dark (the trip over
was in broad day light) but the road got so wet and muddy
and snowy that we climbed in and rode the rest of the way.
There was a stone house at Bonanza and a stove. Here we did
nearly have an accident for in his zeal to make the fire burn the
man threw in some gasoline and it nearly blew up the stove. Well
I took off my clothing and by 11.30 had my underwear dry. So
I slept in that, on a bunk with plenty of bedding the rest of the
night. Next morning we got a good breakfast, for in another
part of the house the man's wife lived, and we found the rest
of our things were dry so we rode on to White River, got a team
there and made Dragon and the R. R. by 4 p.m. I arranged
for service and had a fine crowd out at 8 p.m. and the next morn-
ing came on to Salt Lake feeling absolutely none the worse in
any way. Now please remember that this road is unpleasant
only in time of high water. The unusual amount of snow this
year made the trouble. Usually it is a beautiful ride.

One hundred miles by stage to the railroad brought the
new bishop out of the Uintah country. He next visited the

THE CHURCH IN UTAH 131

stations in Western Colorado which took him over ground
his father had sown with seed, and then hurried to Salt
Lake. After a few days, spent in writing letters, he was off
again, this time going West to Nevada. One of the letters
was from his successor at St. PauFs asking advice. "A.
wrote me a nice though rather pious letter asking my ad-
vice. IVe just written teUing him I'd help him in any way
in my power but saying that I thought he better go it blind,
that he ought not to try to do just as I had done as the
parish needed a leader not an imitator, but that I hoped
he'd not decide hastily that it was over organized, for all
the societies seemed fitted to the needs, that the choir was
really a big boy's club, etc."

To His Mother

This is the most lively mining camp in the world, like Lead-
ville in 1879 and Cripple Creek in 1890. I got in after a long
trip this A.M. at one, and luckily got a bed, in the Annex, a neat
place with six beds, curtained off in a tent with board sides. I
am writing this at the bar of the Palace Hotel, there being no
other writing room. There isn't a tree in sight and yet the bare
hills are beautiful. Two of the Poes, of Princeton foot-ball
fame, are here. Johnnie Poe will help me Sunday in the choir
and pass the plate.

I waited in line at the post-office and got my mail. The P. 0.
is in a bad way. Nobody wants to be postmaster. It only
pays $30.00 a month rent and the building is in demand at
$175. The government only pays $70, and nobody will work
for less than $4.00 a day. So the postmaster has resigned and
wants to be relieved for he is steadily growing poorer.

April 2.

I went to the hall early to get the seats arranged. About fifty
orders met there. It is strange how much sooner these societies

132 FRANKLIN SPENCER SPALDING

get a hold than the Church. The people began to come early
and at the service there were many more women than men.
Most all knew the places and responded. There were twenty-
two at communion. In the evening we had a big crowd and
lots of men. Johnnie passed the hat and the offering was $27.06.

The wife of the auditor of the railroad is building a club house ;
she proposes to raise $10,000 and build a fine reading room and
gymnasium, and the project seems a go.

One meets all the while graduates of Whitaker's Hall. It is
a great proof that the Church school does far reaching good.

Spalding visited Goldfield in an auto where he looked up
all the people whose names had been given him and found
many more. People told him the town would last but he
had suspicions. The old deserted camps were most forlorn
and he was puzzled to know what to do for them. Places
where millions of dollars had been taken out of the ground
he found almost deserted, with their greater smelters
rusting and rotting. After a church has been built, if the
vein of gold ends the people pack up and move to the next
strike. Tonopah, Goldfield, and Bull Frog were new places,
with 10,000 people, and many idle men, crowded streets,
saloons and gambling, few good buildings and many tents.

Las Vegas, Nev.

You ought to see this hotel. A long tent with a double row
of beds down the middle aisle and canvas alcoves next to the
wall. Mine is in the corner.

There is water here and there will probably always be a town.
If we can get land for a church we ought to, I suppose. If
Nevada only had water ! Right in the midst of the Sage brush
desert you come upon the most beautiful meadows and ranches.
It is a climate which will produce most everything, water only
needed.

I wonder whether it is moral cowardice or a decent modesty

THE CHURCH IN UTAH 1 33

which prevents me from standing on the corner, gathering a
crowd for a while by beating a drum or yelling, and then preach-
ing like the Salvation Army people. I have spent the time call-
ing. I found a Presbyterian who runs the Mercantile Com-
pany. He said they had had two Presbyterian ministers, both
poor, and he had written the superintendent to do better next
time. The first man had a pain and thought it was the bubonic
plague and ran away. The next man preached against the
Masons and was starved out.

It's wonderful how simply and gladly they talk about religion.
Only one man said gruffly, "Religion is a thing that never gave
me any trouble." When I told him it never gave me any either
and that I did not think it was for that purpose, he cheered up
and "reckoned he was a sort of a Unitarian." At last after look-
ing every where I found the poor old dilapidated Methodist
minister. He ought to be resting in riches and honor instead
of being in that doleful place. He said it had been a real treat
to talk to another minister. If I can't get Church clergymen out
here I'm going to be some good to the others. Isn't that the
real meaning of CathoKc?

I asked the proprietor of the hotel whether he didn't think it
would be wiser to take the price tags off the sheets and pillow
cases, then one would think they had been washed within a
month. "You are most unreasonable," he replied, "when we
put those sheets on the beds a month ago they took the place
of blankets that hadn't been washed for eight months. You
don't know civilization when you see it." But he wouldn't
charge a cent for my board and lodging.

Caliente, Nevada.
I came here in the afternoon and Mr. Bentley, the Methodist
parson, showed me all over the town. There is a hot spring and
the part God made is fine though man's improvements are vile.
It is about the most miserable place I was ever fated to spend
time in. Perhaps it is a comfort to know that I had seen the
limit. The editor of the Caliente Express, wrote an article awhile

134 FRANKLIN SPENCER SPALDING

ago entitled "What Caliente Needs." There were a church,
city water works, a fire department and a system of sprinkling the
streets to cool things off, and a bath house. A friend of his in
Montana, also an editor, commented on this editorial as follows.
"We beg to call to the attention of the editor of the Express that
the needs of Caliente are identical with the needs of hell."

I spent the night in the Culverwell House. As the landlady
said, it wasn't just arranged for a hotel because the only way
to get in and out of our room without going through Mr. and

Mrs. 's room was through the window. All night Mr. and

Mrs. conversed and it was hard to realize that any par-
tition was between. Such a Caudle lecture she did give him !
Finally he arose and swore by heaven that he was innocent and
if she didn't shut up he would blow his brains out, etc. All of
which was not conducive to sleep.

I was glad to start for Delamar, thirty-two miles away. And

indeed the ride was so beautiful that I quite forgot the .

First we went through a most interesting canyon. Curious
conglomerate rocky walls hundreds of feet high with the strata
tipped up all sorts of ways. Then out on the high ground with
wonderful views of distant blue mountains and into stretches of
white sandy desert. We went over to the Hot Spring for new
horses and water. The stable made me instantly think of
Bethlehem for its a cave running into the hillside, propped up
with rough timbers, looking for all the world like the picture in
the Chapel in Erie. It runs back about one hundred feet and
at the end is a most delicious spring of the purest, coldest water.
The man who dug it all hoped to find water enough to irrigate a
ranch but there wasn't enough, barely enough to water stock
and he committed suicide, going mad with the loneliness of the
place. With the new horses we climbed the next divide and
saw even more wonderful things. I counted forty-three different
kinds of flowers growing in that desert and soipae I'd never seen
before, are especially beautiful like a lady-sHpper with the most
delicate perfume. As you go over the last hill but one, you come
out into a forest almost of yucca palms, they call them.

THE CHtTRCH IN UTAH 135

The Bishop's next trip, the fourth task he had set him-
self, was to Northwestern Colorado.

Rifle, Colo. June 23.

What a shame it is that our Church got so behind in all these
places. There is a flourishing Methodist and two CampbelUte
Churches and really no room for ours. It does not seem right
to put a church in where there is too hard work supporting those
already struggling. There is no chance to have a service in
Rifle this time, but next time I hope I can, for it is a good thing for
the Church to be seen and heard once in awhile.

There is an amusing old man here who is trying to get money
to establish a grand Consumptive Home at Salida, Colo. He is
trying to raise $50,000 by selling at fifty cents apiece an engraved
souvenir of himself on Abraham Lincoln — Lincoln, the De-
stroyer of the Black Scourge and B. the Destroyer of the White
Scourge of consumption. He told me that he was in the theatre
in Washington when Lincoln was killed, helped carry him out,
saw a drop of blood fall on a program, picked it up and saved it.
The souvenir has a picture of this blood drop too. He told me
that book learning is no good in preaching, only the simple word
from the heart. "But if yer preach, do it so that you'll blister
'em. Nothing else will help them."

Meeker, June 26.

The stage started at eight, with a nice young driver, a hard-
ware dnunmer and a young woman, perhaps a school teacher.
The driver talked to the four horses in the usual affectionately
blasphemous way. We reached Meeker at 5.20 and Mr. George
and Victor Moulton met me.

The church is beautiful and the music really wonderful. A
Mr. Ritz, an Englishman, is choirmaster and the voices were
fine. They sang "O Taste and See" in the morning and "O
Rest in the Lord" and "As pants the heart" at night, and did
it all very well. We had lots of work, early celebration, Sunday
School and talk to children. Morning Prayer and sermon,
service at four with sermon, and confirmation at night. Twelve

136 FRANKLIN SPENCER SPALDING

boys and two girls, five pairs of brothers and two of sisters. Mr.
George is very proud of having more boys than girls in his school.
I think we also called on nearly every person in town. I got
away pretty tired. We had splendid meetings, however, and
all are encouraged.

XX Ranch, Arial, Colo.

Mr. lies with whom I am stopping, is a thinker and saves up
hard questions for the Bishop. We have been discussing the
resurrection of the body and the Virgin birth and the credibility
of the Gk)spels, etc., etc.

There was a murder down the road night before last. A man
named Wright was killed. The stage driver said it served him
right for he was "awful disagreeable." I have learned that the
county officials have visited the spot and decided that the man
was shot, that they don't know who shot him and that they don't
think it is worth while finding out. But Mr. lies agrees with
me that for the honor of the county more investigation should
be made.

This is a regular ranch, a cattle ranch, with many cowboys
about. The house is a dirt-covered log cabin. Every body
helps cook and wash dishes, and they are very hospitable. The
people like to have their guests talk a good deal to them and
so writing is not easy. I must stop and be pleasant.

Hayden, Colo.

You are to admire this hand bill for I did it myself. The printer
wasn't in town and Mr. Wood let me use the type and I did as
well as the rather limited assortment would permit. It's won-
derful how all one has learned, even in fun, comes in handy some
time.

The Yampa or Bear River, for Yampa is Indian for bear, is
a big slowly flowing stream, and all along the valley are ranches,
some of them very fine — "Richmen's Hobbies." Thompson,
the stage driver, said even the mosquitoes had a pedigree. He
also told me about the people I'm to meet. If they were ap-

THE CHURCH IN UTAH I37

proved by him he calls them "real common." Mr. P., he said,
was "real common, just as common as an old pair of shoes."

We had a church quite well filled and a brother of the man I
was good to in the hospital helped get the crowd. You see how
far reaching good is. Mr. Heyse, the Congregational minister,
gave me the church very willingly. The Congregationalists
boast that they are no sect or denomination but just a collection
of Christian people of all churches. I wish we could only make
them see that such an idea is impossible except in theory, for all
the thinking and teaching is thrown on one man, while the use
of the Prayer Book with its catholic teaching and its accumulated
experience of the religious life of the past is a protection from
sectarianism, not a mock of it ; the difficulty is that so many of
our own men fail to see this and in spite of the Prayer Book are
sectarian. I consider that an extreme ritualist, for example, is
just as sectarian in his whole spirit as a Seventh Day Adventist.

I leave for Steamboat at noon — thirty miles more — which
will make one hundred and forty-eight miles from the railroad.

Steamboat Springs,
July 5, 1905.

The only part of the road that wasn't dusty was when we forded
the Elk River and that was quite exciting for the water was
high and swift and the river quite wide. The editor of the
Routt Co. RepubUcan was a passenger and was very interest-
ing, knowing all the news of the world and all the wonderful re-
sources of the country. Upon the coming of the railroad every-
thing depends and that is the sole topic of conversation. Where
will it run, how soon will it be built, etc., etc.

It is nice to be in a house where napkins are clean and one has
silver things. I had a fine sleep in a clean hotel bed.

The Methodist minister is very kind and I held services all
to-day. I preached horribly, but what is one to do when on the
front row are three deaf men with hands to their ears. Nor
can I get quite used to noisy babies. The result was I tired my-
self all out shouting.

138 FRANKLIN SPENCER SPALDING

I spent Saturday calling on the few Church people. It seems
so wicked that our Church should have held the first services in
this town and in most of the towns along this river, and now
be left behind by even the Seventh Day Adventists. There
are about ten communicants and they represent Httle financial
strength. As one woman expressed it, "The town is badly over-
churched now."

Both the Methodist and Congregationalist preachers are
cordial and broad-minded, so I can have a church whenever I
come here. I'll have quite a tale to tell you when I go East.
There is a man here who used to be a hard-drinking, fighting,
gambling cow-boy, who was converted some years ago and seems
to control the religious Hfe of the district. He has started sev-
eral chapels and his followers have gone to all sorts of extremes
— Holy RoUers, Perfectionists, etc. I wonder if that sort of
thing isn't characteristic of every new country. But think how
much religious loss might have been saved if the Church would
only do her duty.

We went to the Grove by the river to hear the Fourth of July
exercises. Brother Campbell of the Christians was to pray and
Bro. Travis of the Methodists to give the oration, but Brother
C. didn't appear and Brother T. asked me if I would pray or if
he should pray and I should speak. I told him I'd rather speak
if I had my choice though in a pinch I could pray, — but I hoped
I'd get out of it. However, he prayed and prayed very well
too, I suspect getting in a good deal of his speech under the form
of praise and thanksgiving. The presiding officer then said,
" Ladies and Gentlemen, you remember the story of the old
maid who prayed for a husband, and an owl in a tree cried —
*who — who,' and she thinking it was an answer to her prayer
said, *0h good Lord anybody.' Since poor Brother Campbell
who was to have spoken is also away, it is a question of anybody.
And I take pleasure in introducing Bishop Spalding who will
address you." As there was no help for it, I mounted the plat-
form, thanking my stars that grandmother had been patriotic
and given me a five dollar gold piece for learning the Declaration

THE CHTJUCH IN UTAH 1 39

of Independence, which I could recite until I got my wits col-
lected, and then I waved the stars and stripes quite gaily be-
fore it was over.

Yampa, July 5.

I was the only passenger for quite a way. The stage driver,
called Lou, was not much of a conversationaUst except to his
horses, to one of which he gave much attention, saying that
he had a ** thick skin and a short memory." I was humming to
myself and he said, "sing a song to pass the time away." I
protested that I didn't know any but he said, ''give me one of
them religious songs. Course you can't do it as good as if it
was in a house but I Kke to hear it just the same." So I caroled
lustily while we pulled up a long hill when he said, the going
would have to be slow and quiet.

Going over what is called Yellow Jacket Pass the flowers were
simply wonderful. The colimabine seemed three feet tall and
wonderfully large and beautiful ; and so many wild roses that the
air was sweet with them.

We had service at 10.30 and there were eight communicants
and I confirmed a girl whom, strange to say, I had baptized in
Central City.

Montrose, July 9.

We drove to Olathe a new town of perhaps fifty or one hundred
inhabitants and two churches, a Baptist and a ''Christian
Unions," of which I had never heard before. The pastor of the
Christian Unions runs a big ranch too and was riding the ditch ;
but we had a nice call on his wife. She said we could use their
church whenever we wanted to. She asked if our Church was
the Methodist Episcopal and when we said no but the old and
original Episcopal, she was much puzzled ; she said that she had
never heard of that Church before ! When we reached the
Baptists he was conducting a Bible Class to study the Sunday
School lesson. There were four present and they invited us to
join, which we did, and they asked us to give our opinion of the
passage under consideration in which the Lord gives to Hezekiah

I40 FRANKLIN SPENCER SPALDING

the sign of the shadow going back ten degrees on the dial of
Ahaz. Not an easy subject though the old man had a very in-
teresting explanation based on sun dials, etc. which he had seen.

Had I known that my mother was going to send me with her
approval a clipping by T. K. Cheyne, who is the most radical of
the Higher Critics, I would have told them that the whole story
was probably an idle fairy tale, written many centuries later.

The church here is beautiful and the people like Lyon. He
has certainly worked hard. He laid the floor and did a lot of
the carpenter work with his own hands. It is necessary if a
man is to be contented out in these little places that he be pleased
with small things, and yet he must be a big enough man not to
be satisfied with them, and it is a trouble to find that combination.

Is there a place in Denver where a little brass tablet can be
made? I'd like to have this for father's pulpit in Erie, just his
simple name. I do not care for Rt. Rev. and D.D.

"In loving memory of John Franklin Spalding, a preacher of
Christ and His Righteousness. He founded this church and
lived for its members."

To His Mother

D. & R. G. R. R., July 14, 1905.

The people of Mancos are easily the most amusing folk I've
so far met. You know the town isn't far from the cliff dwellers
and I guess the present inhabitants have rubbed off some of the
queerness from their progenitors. Everybody in the town is
jealous of every body else. There isn't any church, they do
not own a foot of land and will need every cent they can scrape
together to buy land. But Mrs. A. has made up her mind that
a memorial window comes first and she is raising money for it !

Mrs. B. said, "We all know Mrs. A. and of course we make
allowance." Mrs. A. has already told me that Mrs. B.'s father
had died in an insane asylum so that nobody took her seriously.
Nobody remarks nowadays, "See how these Christians love one
another," but instead, "Watch these church members scrap."

I hurried to the hall after dinner and put on my robes in the

THE CHURCH IN UTAH 14I

open before the place was full. A boy came saying that Mr.
D., who was to have ushered, was hunting his cow which had
strayed away. So behold me in Episcopal vestments, ushering
the people, passing books, hustling chairs from one end of the
room to the other, and failing to raise windows. I must have
preached a remarkable sermon, for a Methodist said it was a
regular Methodist sermon and a Roman Catholic declared it
was a regular Roman Catholic sermon. Mr. E. said he would
give a dollar every time "we put a sermon on in Mancos."

I have an idea for an article on the Sunday question. I'm
afraid my mother might not think it orthodox though. This
is my proposition. It is no longer possible to combine a day of
rest and a day of worship. In the rush of modern life the rest
day mostly consists of pleasure and recreation, which are in-
compatible with religion. On the other hand we are to-day hon-
est and search for motives. We discover that what we have
called reUgion was rather pleasure or business as the case may be.
Most men are nearer to God in their work than in their play.
A working day is more of a religious day than play days. The
special services of the revivalist, Brotherhood noon-day meet-
ings, Phillips Brooks in old Trinity, all prove it. The con-
clusion is that the Church must provide new ways of feeding
souls, ways closer allied to work than to play. And when we
come to the Bible we find that Jesus and St. Paul both paid little
attention to days. The sacrament is a meal. "I must work
the works of him that sent me." '* Whatsoever ye do^ do all to
the glory of God.'' What do you think of that? I have been
talking religion to a lot of men and I am convinced that it con-
sists with them far more in honesty, industry, working hard for
wife and children than it does in hearing sermons or prayers.
Indeed the motives which make many of them belong to the
Church will not bear close examination.

Oh ! but the country is beautiful. The other night going into
Telluride was simply marvellous. The green of all shades, the
great red cHff , the snowy part of the San Juan range — so sharp
and gray and white, the blue sky and the snow white clouds.

142 FRANKLIN SPENCER SPALDING

A wonderful afterglow and all shading into the dull silver of
the moonlight. There E. isn^t that quite poetic?

His next trip was into Northern Nevada where he had
work among the ranches.

Clover Valley, Nevada, Oct. 9.

Well, it is a poor little town which makes one want understand-
ingly to call it "God forsaken." I dined with Dr. Ohnstead
who doctors there for miles around. The soul doctor was
starved out last week and the only church — a Presbyterian —
is closed. They seemed glad to see a new man. This valley is
about twenty miles wide and 30 long with a strip of three miles
wide which will grow anything. We stopped at all the ranches
along the way to say, " How do you do." Our's is the only
mission and all the people are in some degree connected with the
Church. We passed the Hall, built by the community for all
sorts of gatherings including Sunday School and Church. It is
beautifully placed. Behind, the great ragged, jagged mountain^
rise perhaps to a height of twelve thousand feet and in front lies
the broad valley. It is all bare now but must have been won-
derful with the green alfalfa and the waving grain.

I came at rather a bad time for the cattle buyer has just come
and the men were busy rounding up the cattle. However, there
were about fifty out, including children and two babies who
never made a sound. The singing was fine. They have a little
organ that shuts up into a box, for the mice and rats eat the in-
side out of the other kind. After church with a lot of guests
we went home to the typical Sunday dinner — chicken, cake
and jellies.

In the afternoon Mr. Weeks and I went to the round-up. I
tell you "The Virginian" idealizes it. I never realized what a
brutal, brutalizing trade the cattle business is. First we watched
the weighing. Over the platform of the scales is built a pen into
which as many of the poor frightened creatures as possible are
driven, from five to seven, and weighed. They average from

THE CHURCH IN UTAH 143

eleven hundred to twelve hundred pounds and are paid for,
three and a half cents per pound. Then I went to see the
branding.

Mr. H. who owns a big cattle ranch of one hundred and
seventy-five thousand acres and forty thousand cattle was buy-
ing yearhngs. The poor struggling, frightened brutes were
driven into a sort of trough, two at a time. When in, the sides
are chained together with ropes so that they are packed in and
then branded in two places and their ears cut. The dust and
cries and the struggling and the burning odor and the blood made
it an awful ghastly sight, and I was glad to get away.

At night we had another good service and in spite of the fact
that the men were very tired several of them came. I am to
spend the next three days going about calling and dining. Did
I tell you Mr. Taylor of Warren sent me $ioo for my work, from
one of his laymen, and just in time to help get Smith out here
where he is much needed.

I never saw more hospitable people. Everybody is always
welcome and to stay as long as they please. Visitors seem to be
a luxury in Clover Valley.

Eureka, Nev. Oct. 19.

Got here this a.m. in a regular blizzard, snow right in our faces.
Ought to have arrived at 2 a.m. but it was 4.30. Had a big thick
coat, borrowed in Ely and gunny sack about my feet and didn't
mind it. The people here were glad to have me and I was just
in time for a funeral. The funeral was dreadful; undertakers
in town may be officious but those in the wilds are unspeakable.
This man jiraiped into the grave to pull up the straps and put
the cover on the box.

I send you the letter from President Wilson (asking him to
preach in the Princeton college chapel). It is about the biggest
honor IVe ever had. I wish I might accept it, but I am more
likely to get money for Utah in Trinity Church than in college
chapel.

We had fine services last night. Wonderful with no clergyman.

144 FRANKLIN SPENCER SPALDING

It really seems that two or three earnest lay people do more good
than a poor minister.

I go to-morrow noon to Austin. It, is only seventy-five miles
over the country but nearly three himdred as I have to go. One
does spend so much time just *^ getting there." The people in
the east do not imderstand what a lot of time it all takes, as long
to go from Eureka to Austin as from Chicago to New York.

Austin, Nev. Oct. 22.

We had a fine service. The Methodists shut up shop and the
preacher, a very nice man, read the lessons for me. The church
here was for years the first in Nevada. It had a pipe organ and
beautiful walnut furniture. How I wish we could get enough
money to have a clergyman. The rectory had been abandoned
and was in ruins when Captain G., a fine Churchman, who has lived
here for years, moved in and has fixed it up in "ship shape."
That phrase means a lot to him for he was once a sea captain.
The house is neat as a pin. Bishop Leonard doesn't seem to
have come oftener than once a year and some times not that.
It is the great distance that takes the time. Stage riding is a
dreadful waste of time, for one can neither read, or write, only
talk and think. And besides when one is alone with the driver
he soon learns all that individual knows.

I had quite a time last night. The train from Eureka to
Battle Mountain is a little narrow gauge affair and was late.
When we reached Battle Mountain I couldn't get a bed, not even
a cot, for the races were on in the town. So I sat in the hotel
room by the fire. About one o'clock a man came out of one of
the bedrooms and asked me why I didn't go to bed, and I laughed
and said that beds were a scarce article! He said, "You can
take mine, it's clean and I'm through for the night." I protested
but he insisted and so I went with him and tumbled in. There
were two other men in the little room, but I got some sleep.
I have a good bed here at the rectory and I shall make up for
lost time.

THE CHURCH IN UTAH 145

I confess I had forgotten about the year ago excitement. Its
wonderful how one drops into the new life and sort of takes it
for granted that it has been that way always. On account of
the horse races they have decided not to run the railroad train !
It puts me out of all my other appointments, but it gives me a
good chance to answer all my letters and visit the public school
here.

Elko, Nev. Oct. 29.

I had a most interesting experience in Battle Mountain. Mrs.
Jenkins, an intelligent English woman, told me there were fifteen
Church people in town and only three Methodists, and they were
longing for a Church service, and that Dr. Polk, the physician
was a Churchman. I went to see him and found him a splendid
fellow — a Cornell and Columbia man who has worked four
years with Bishop Hare. He is just the kind of a Churchman you
like to meet — took the Church Standard and knew what he
believed and loved the Church. We hustled round and got the
loan of the Methodist Church. Posted notices and at 7.30
had a fine service. When I was leaving Dr. P. gave me $10 for
missions, saying he hadn't had a chance to for a long time and
wants to help. I'll get o£f to Salt Lake to-night after service.

Salt Lake, Oct. 30.

Home safe this a.m. Feeling well but rather tired of traveling.
I'm to preach twice to-morrow for Mr. Perkins. It is the 25th
anniversary of the church. My text is, "Speak unto the Chil-
dren of Israel that they go forward."

I've had another letter from President Wilson. He is cer-
tainly taking a lot of trouble to get a poor preacher.

I have been pretty well over the district now and I know just
about what it is going to mean. There are two courses open to
me. One is to be a superintending kind of a bishop, to try to
stay a good part of the time in Salt Lake and go to confirm and
all that. If I were married I'd have to be that kind, as father
was, for I'd have a duty to my family. But there is the other

146 FRANKLIN SPENCER SPALDING

kind, the missionary bishop. It would require me to be on the
go all the time and, if I am not to be married, I think that is the
kind of bishop I ought to be, the kind this district really needs
unless it is divided. While it is its present size and while we have
so little money to work it, the bishop could easily be away ten
months of the year.

It grows very clear to me sometimes that I would be a most
unsatisfactory kind of a husband for any woman to have, for if
I am to do this work well, I shall have to be away so much that
to ask a woman to marry me is to ask her to be very lonely. I
ought almost to say, " Will you be my widow ?" I guess the Lord
knows what He is about for I haven't time to be anybody's
husband.

White Rocks, Utah, Nov. 10, 1905.

One sometimes wonders whether what Mr. Chesterton says
about the book of Job isn't true, that it tells us that Ufe and
the world and the whole of it is "one huge divine joke." If that
be true then it's the gift of humor which helps us see the job a
little and that saves us. And I confess that my sense of humor
does come to the relief of my poor old heart sometimes, for I
must seem to the angels like a man chasing his hat when the
wind has blown it off ; just when he has caught up with it it takes
another spurt and he goes on ridiculously down the street. He
really must try to catch up with it if he can or get a hard cold
in the head and be rather absurd without a hat. You are a lot
younger than I am, I guess my youthful enthusiasms are all
gone.

There have been men who coveted the distinction of the
missionary episcopate and loved to be called of men
"bishop" and "Rt. Rev.", but who, when confronted
by the petty tasks, the hardships and the magnitude of the
problem, soon sought transfer to an established diocese
or some place of comparative ease. Such men are popu-
larly known in the Church as the bishops from such and
such a place. But when a man faces the task of the Church

THE CHURCH IN UTAH 147

in the new country and endures hardship as a good soldier,
he deserves, whether or not he receives, the distinction not
of a bishop, but what is infinitely better, of a hero of the
Church of God. Frank Spalding went to Utah, as he wrote
his mother, "to stay." From his knowledge of the West-
ern country and of his own father^s life, he knew what to
expect. The stage driver into the Uintah country said of
him, "When I first seen him I know'd he was no tender
foot.'' Depressed he might be, after surveying his field,
and giving utterance to his mood, for he was ever outspoken
and frank, but never overcome and defeated. He said to
his own soul, as to the people of St. Paul's, "Speak imto
the Children of Israel that they go forward."

XI

Salt Lake City

To His Mother

Salt Lake, July 30, 1905.
I've been writing a lot of notes to rich men in Salt Lake, ask-
ing them when I can have a short interview with them and if
they reply I shall have to get up my nerve and go for the money.
It will show how good a beggar I am. I've surely a good cause
and I'm going to do my best. It takes all the grit I have to do
it. It is so much easier work to give than to make other people
give.

The good cause, to which he refers, was St. Mark's Hos-
pital, Salt Lake City. St. Mark's had been started by
Bishop Tuttle when such a thing as a hospital had never
been thought of in Utah. The Mormons believed that
prayer and the laying on of the Elder's hands availed for
cure, and felt no need of expert medical science. With
the discovery of the precious metals in the mountains of
Utah the population increased rapidly, the newcomers
engaging in more dangerous work than farming, which was
the only occupation the Mormon leaders encouraged, and
the need of a hospital became urgent. Started in a small
adobe house in two rooms, in seven years St. Mark's cared
for two thousand three hundred and eight patients at an
expenditure of $64,870.98. Until 1904 St. Mark's Hospital
kept up this remarkable record of self support. Its gifts
for the erection of new buildings and the purchase of

148

SALT LAKE CITY 1 49

equipment had amounted to less than $25,000 and of that
amount $21,000 was given by five generous Western men.
In the year 1903 $30,000 was borrowed for the erection
of the north wing, with its greatly needed operating room
and kitchen. In the meantime other churches followed
the example of the Episcopal Church. The Roman
Catholic Church opened a hospital and the Mormons
erected the Latter Day Saints Hospital at a cost of
$1,000,000. The patronage of St. Mark's fell behind,
and Bishop Leonard, as one of the last acts of his epis-
copate, signed a mortgage for $30,000. When Bishop
Spalding went to Utah the hospital was unable to pay
interest on the debt and was badly in need of a nurses'
home.

To the distasteful task of raising money Spalding set
himself with a will in the first summer of his episcopate.
He knew that the large sima needed would have to be raised
outside of Utah but he believed that every effort should
first be made in Salt Lake City.

To His Mother

June 10, 1905.

Dr. B. is kind enough to agree to go about with me this sum-
mer and try to raise money in Salt Lake City to repair the hos-
pital, and I cannot tell him that I will not do it, when he is will-
ing, for it is very kind in him to go. The hospital is really in
a very serious condition. We have tried our very best to get the
trustees to act and they will not do it, so I must. I went all
through the new Mormon hospital the other day. Everything
is just as it ought to be with the great Mormon Church behind
it to pay any deficit. And just think of it, the will that began
that hospital was written by a sick man in St. Mark's ! I know
if we are to keep the doctors we must make many improvements
and we cannot do that without money. I expect I shall have

ISO FRANKLIN SPENCER SPALDING

to spend many weeks in the East next winter appealing for
money for the hospital but I cannot honestly do that until I
have tried out here.

July 28.

I made my beginning yesterday as a hospital beggar and had
no success. Mr. H. never answered my note and Mr. W. turned
me down hopelessly. But in all great wars except the Rus-
sian-Japanese the losers of the first battle won out in the end.
I must stop and spend the evening making calls. I suspect it
is to be mostly up to me. Dr. B. is slapping me on the back and
telling me to "go it."

E. told me with great enthusiasm that he had collected fifty-
three dollars for the hospital. Mr. H. came in saying, "Did you
hear what E. did?" "Yes," I said, "he made a creditable con-
tribution." "Yes," said H., "he sent me fifty-three dollars and
with it a patient with typhoid to be paid for with the fifty-three
dollars as far as it would go. The hospital will therefore prob-
ably be poorer for the interest of E."

When Bishop Spalding finally went East after making
every effort in Salt Lake he raised $53,000 which paid in
full the indebtedness, and erected the Bishop Leonard
Memorial Nurses Home. The decline in St. Mark's patron-
age was only temporary. In September, 191 4, just be-
fore his death, he reported two thousand eight hundred
and fifty-three patients cared for and the hospital revenue
amounting to over $84,000. There were thirty-two physi-
cians on the staff, consulting, active and associate, thirty-
nine nurses in the training school, five supervising nurses
and at least six graduate nurses always in attendance
on private patients. St. Mark's had at that time $16,000
endowment; three ward beds were endowed with $5000
each and a gift of $1000 provided for the upkeep of
a private room. Of this endowment $1100 was given

SALT LAKE CITY I5I

by Eastern friends. Beginning with absolutely nothing,
St. Mark's not only paid its own way almost entirely,
but built a plant worth over $100,000. Churchmen out-
side of Utah contributed in that time to the fabric and
endowment less than $70,000. St. Mark's has almost a
unique history of self-reliance and self-support. It was
the work of Frank Spalding, taken up with no confidence
in his ability to raise money but pushed with all his grit,
that restored St. Mark's to its place of usefulness and ser-
vice to all sorts and conditions of men.^

The last article which Bishop Spalding wrote before his
death was about St. Mark's. In it he said that though St.
Mark's was ministering to more patients than either of the
other hospitals in Salt Lake City, the time had come when
a new hospital must be built. "Of course the St. Mark's
of the future cannot build itself. God only knows where the
hundreds of thousands of dollars it will cost wiU come from.
But if St. Mark's is doing His work they will surely come."
In that faith he labored and in that faith he died. Those
who knew of his faith and labor have proposed that the new
St. Mark's shall be a memorial to him. If the Church at
large knows of it, beyond doubt generous Church people
will make his last dream a beneficent reality.

To His Mother

Salt Lake, Oct. 6, 1905.
Rowland Hall is fine. The new teachers are very nice look-
ing and the school is bigger than ever; thirty-eight boarders
and I don't know how many day pupils.

* In one month 209 patients were distributed as follows: men 176,
women 33; Irish 4, Greeks 23, Americans 146, Finns 12, Austrians 5,
Swedes 5, Japanese 4, Italians 6, Scotch i, German i. Episcopal 14,
Roman Catholic 24, Mormons 30, Presbyterian 9, Disciples 2, Baptist 3,
Greek Church 22, Lutheran 7, no church connection 98.

152 FRANKLIN SPENCER SPALDING

Before the public schools of Utah were improved and
passed under "Gentile" control, the Church established
day schools in towns where it had missions. After that
much-needed reform in the public school system the Church
wisely closed its schools. In Salt Lake City, however, the
girls' school had been partially endowed and had received
several scholarships from generous friends in the East.
This school was Rowland Hall, and when Spalding went to
Utah it was entering upon its twenty-fifth year.

'Rowland Hall had an excellent record of scholarship.
Its graduates frequently went to the leading colleges of the
country and there found that they had been well prepared.
But what especially interested Bishop Spalding was the
school's contribution to the home in the small town and on
the ranch. On his first visit to the outlying missions of
his jurisdiction he found here and there a graduate of a
Church School and saw its far-reaching influence. It was
women receiving such training who kept up the Sunday
School in towns where no clergymen had been sent, or
assisted the clergymen or who worked up a congregation
for the bishop.

In 1905, when Bishop Spalding reached Salt Lake,
Rowland HaU faced a critical year. It became necessary
to erect a new building, and the " Brunot Bequest " of $38,000
had to be used for that purpose, thus depriving the school
of what had been for a number of years an endowment.
Building materials increased in cost during that year, so
that although the original plan of having a chapel con-
nected with the school was abandoned, and parts of the
building were kept unfinished, yet a debt of $12,000 had
to be incurred. Instead of having the income of $38,000
to apply to the expenses of the school and the assistance of
needy pupils, the school had to pay from its income the

SALT LAKE CITY 1.53'

interest on $12,000. The scholarships amounted in that
year to $1045, while $2115 was spent in helping girls who
could not stay in the school without help. Under such con-
ditions the school could not exist long.

It was proposed to meet the critical situation by increas-
ing the tuition to $500, but Bishop Spalding set his face
against it. The school was ever in danger of becoming a
select private day school for the daughters of well-to-do
people in Salt Lake who could well afford to send them to
expensive Eastern schools ; whereas he had ever in mind the
girl on the ranch and in the small town. It was this girl
who in all probability would, after graduation, go back to
her home and become influential, either as teacher in the
school or as mother of a family. The students usually
became Ghurchwomen before graduation, and thus through
them the high standards of Christian womanhood were
carried into the valleys and mountains. Therefore Spald-
ing determined to give the education to the girls who needed
it and would make the best use of it. It meant, however,
that he must raise the money to pay the debt and finish
the building. He believed there must be those who were
interested in the education of these girls and the Church
work in the far West, who, when they knew of the need,
would furnish the money necessary to relieve the embar-
rassment. There were no Church schools in Utah, Montana,
Nevada, Wyoming, New Mexico and Oklahoma, and the
girls from western Colorado and eastern Idaho could
reach Rowland Hall more easily than the Church schools
in their own states. Where Mormonism was intrenched
Spalding felt that it was essential that Christian influence
should surround the girls of both city and country. It
was a lamentable fact that a large number of Gentile girls
were being educated in Mormon Church schools.

I$4 PRANKLIN SPENCER SPALDING

When the burden of the hospital debt had been Hfted,
Bishop Spalding put his strong shoulders beneath Rowland
Hall. He had appealed to Utah and the East for the hos-
pital, he would appeal to Utah and California for the
school. The great tide of population as it swept westward
leaped the mountains and settled down on the coast where
it increased in wealth and culture. The Pacific coast was
draining wealth out of the Utah mountains as was the
Atlantic, and Spalding felt that it had a corresponding
duty to the mountains.

To His Mother

May lo, 1909.

I am going to the Pacific coast to try to get money for Utah
and stir up missionary interest. I have been working this idea
up for some time and when at last Bishops Keator and Nichols
and all agreed to it I felt I had won quite a victory. I send
you herewith an article I wrote for the Pacific Churchman which
gives the argument. When I speak of the Middle States I do
not mean the old middle west of Indiana, Illinois, Iowa, &c.
but I mean the western middle states, Utah, Idaho, Arizona,
Nevada, &c. There is great wealth along the Pacific coast and
unless we begin to develop a sense of missionary responsibility
there, we shall, I feel, be making a great mistake. I know it
wiU not be easy and that I may not make even expenses and yet
I believe for the good of the Church in the West some one ought
to make the experiment, and I'm going to try as they all seem
to think I am as well fitted to do it as any one else. I hope you'll
feel that I'm not altogether wrong about the Pacific trip. John
Wood was very happy about it, and indeed it seemed a fine
step forward for the whole Department. It will not do for us
all to feel that we must help only ourselves and they all realize
that Utah is an especially tough proposition. It is very kind
of Mr. H. to want me but of course I wouldn't consider it even
if I could under the canons. I think a missionary bishop ought

SALT LAKE CITY 1 55

to stay. It seems to me that is the real value of the bishop. He
is there for life and so becomes thoroughly identified with the
State, believes in it, and represents it. This he cannot do if he
thinks of the missionary episcopate as a stepping stone to some-
thing better.

As a result of his labors East and West, the debt of
$12,000 was paid, several scholarships for the payment of
the expenses of worthy girls were contributed, and a beau-
tiful new chapel costing $8000 was built, and $4000 was
given to finish the unfinished portion of the new building.
Thirty-two himdred dollars came from the Missionary
Thank Offering of 1908. To-day Rowland Hall, with its
dignified chapel and its well-equipped building, stands
upon its hill, looking out over the stronghold of the Mor-
mons and the great vaUey of Utah, a witness to Bishop
Spalding's faith in the Christian education of womanhood.
He made a great point of building as beautiful buildings
as it was possible to do, regretting the many cheap and
ugly edifices which represented the Church in so many
little towns throughout the West.

The University of Utah, the State University, brings to-
gether in Salt Lake City each year a large number of stu-
dents both Mormon and Gentile. The separation between
Town and Gown was in Salt Lake as in every other college
center. Spalding came into contact with the students of
the University the first June he was in Salt Lake, when he
preached the baccalaureate sermon before the Class of
1905. How to reach the students and surround them with
the protection and inspiration of religion was a problem
which deeply interested him from that time. When he-
found himself free of the burdens which he had inherited
he took up with enthusiasm the solution of the student
problem. It seemed to him that a club-house similar to

I $6 FRANKLIN SPENCER SPALDING

the successful work for students at Logan, would do for
young men in the University what the parish house had
done for the children and young people of Erie. A house
with dormitory, swimming- tank, reading-room, billiard-room
and chapel would bring together, upon a social basis,
Mormon and Gentile students. In the exchange of opinion
and the common interest of work and play, student would
influence student, and a better understanding would result.
So the Emery House was built, adjoining the University
campus. At its very center, as the source of its life, is the
chapel with its daily prayers, attendance at which was
entirely voluntary. There are rooming accommodations for
thirty-eight men, a dining-room big enough to accommodate
the residents and others, a swimming-tank, which is used on
certain days by boys of the neighborhood and by the stu-
dents. There, in the reading-room is found to-day the
library of Bishop Spalding and the desk and chairs which
he used in his Salt Lake study. The daily influence of
this house upon the students of the University is great
and from the day it was opened it has been taxed to its
utmost capacity. The Emery House was made possible by
a gift of twenty-five thousand dollars from one generous
Ohio woman who had followed the career of Frank Spald-
ing with motherly interest and found in this work for col-
lege men a beautiful memorial to her own boy who had died
while a student in college.

Bishop Spalding's influence in the city was exerted through
the pulpit even more than through the institutions of the
Church. During the summers he frequently took duty at
St. Mark's Cathedral while the Dean was on his vacation.
Every Lent, when he could arrange to be in Salt Lake, he
gave a course of lectures.

SALT LAKE aXY 1 57

To His Mother

Aug. 6, 1905.

There was a good congregation this morning and I preached a
new sermon which I had written out, on the Transfiguration and
had a good time preaching it too. It was about Peter's proposal
to build three booths, etc. I tried to show that we all needed to
get out of the rush and sin of life, up with Christ and Moses and
Elias; that Christ stood for a new grasp on the worth of man
and the love of God, Moses for a new hold of the eternal prin-
ciple of right and wrong, and Elijah for a sense of duty though
all the world seemed against one. But that the real proof of
Christ's divinity was not in his being on the mountain with
raiment white and glistering but his taking the strength he got
there and going down to the plain with it to heal the sick and
cast out the devil ; as Gerald Stanley Lee says, 'Ho love ordinary
James and try again with Judas and be Peter's brother until he
died." And here I took a shot at two tendencies ; the selfish-
ness of culture — which wants us to be children of nature in a
forest of Arden, build booths and stay there ; and the Christian
Scientist, who bids one live up on the heights so completely
that you are to hypnotize yourself into thinking there are no
suffering, sinning men who need you down below.

It is nice to spend Lent at home and have regular addresses
to deliver. I've undertaken a good deal in the lectures at St.
Paul's and St. Mark's. It is harder than it used to be for they
make a bigger fuss over a bishop's addresses than they used to
over a rector's, and that makes me nervous. We had a church
full at St. Paul's last night and the people listened very atten-
tively. I am also lecturing to the Rowland Hall girls on the
Bible, Fridays at 11.45, ^or forty-five minutes. It makes a good
deal of work for they seem, especially at St. Mark's, to expect a
good deal from the Bishop. I am working very hard over these
lectures and only wish I had more time.

His lectures dealt with such important subjects as, " The
Personality of God," " The Divinity of Christ," ''Inspiration

\i;58 FRANKLIN SPENCER SPALDING

of the Bible," " CredibiHty of Miracles," "The Authority of
the Church," " Prayer — Is it Reasonable." On special
occasions such as Labor Sunday he arranged special services,
making use of prayers such as those of Professor Rauschen-
busch and rearranging hymns like "Onward, Christian
Soldiers," making it read, "Onward, Christian Workers."

April lo, 1908.
I finished my last lecture — on SociaUsm — last night to a
church crowded to the doors. The lectures didn't please every-
body and yet I think they did good for they brought a lot of
people to church who haven't been there for years, and I sup-
pose one's influence and the Church's influence is increased as
the Bishop is known to all sorts and conditions of men. It is
wonderful what big crowds we have had at the St. Paul's lectures.

Saturday Night.

I have a busy Sunday ahead of me but I think I have my ser-
mons pretty well in mind. I'm going to preach at St. Paul's in
the A.M. on St. Matt. 27 : 5, 6, 7. The text is so odd that the
people will look up and listen but the moral is clear. When we
sell ovir master, the Christ within us who is our only hope of
glory, remorse is sure to follow, and we shall find the silver —
the pleasure — worthless and will fling it down into the temple,
and it is fit for nothing. Had we stood for Christ, our example
would have made things Uve. But the treason is good only to
make graves.

And then at night in the Cathedral, on St. John, xi. 51,
$2. How Christ's death unified the world, as Maurice
said, "What the Roman eagle was expected to do, the cross
succeeded in doing." If we want brotherhood and peace
and unity, we must cultivate not the force and power and
cruelty of the eagle, but the unselfishness and the love of
the cross.

Preaching in a place once a year is certainly different from

SALT LAKE CITY 1 59

preaching in a parish to the same congregation each Sunday. It
is a pleasure being at St. Mark's twice in succession.

Preaching to a handful of people in the towns isn't very good
practice for eloquence and choice diction, for though of course
I try to use as good words as I can, to keep their attention, one
is compelled to be conversational and simple.

In Salt Lake City Spalding was ever at work, trying to
understand and encourage some group in its struggle for
better conditions, or help on some noble cause. He was
President of the Utah Peace Society, and the Archaeo-
logical Society and belonged to the Salt Lake Playground
Association, the National Consvuners' League, National
Committee of One Hundred, Anti-Tuberculosis, American
Association for Labor Legislation, Intercollegiate Socialist
Society, Sons of American Revolution, American Sociologi-
cal Society, the Y. M. C. A. He always accepted, when
possible, invitations to speak for these causes, he wrote
letters to office holders in behalf of useful legislation ; he
paid the dues and tried to read their publications.

To His Mother

March 31.

Yesterday I spoke to the D. & R. G. strikers, giving them a
review of Carroll D. Wright's book on the "Battles of Labor."
He delivered the lectures in Philadelphia Divinity School.

I began my lectures on the Bible at the Y. M. C. A. last night
and had a good sized crowd, the room full. It was fine having all
those men to talk to. The Y. M. C. A. certainly does a lot of good,
for that great building is full of men and boys all the time.

I've been so busy that I couldn't write and have had several
rather interesting adventures. I called on President Joseph F.
Smith and met him in his room surrounded by several of the apos-
tles or counsellors. I wanted to get him to use his influence to
prevent the sale of liquor to the Indians, and they all promised.

l6o FRANKLIN SPENCER SPALDING

March 31.
I have been asked by Mr. Orson Whitney to be one of a Com-
mittee to hear him read a new school history of Utah which he
has written and which he proposes introducing into the Utah
Schools. I really don't know what I ought to do about it;
though it would be very interesting and it will be very deHcate,
one would like to help make the history truthful and that way
invites unpleasant relations with the Mormons. But I think
if I can get in the time I'll do it, for what am I here for if not
to do just such things.

The papers of Salt Lake uttered a simple truth, known
to all men, when they headed their accounts of the terrible
accident of September 25, 1914, with these words, "Salt
Lake has lost a great citizen."

XII

MORMONISM

Bishop Spalding was the first missionary among the Mor-
mons to make a serious effort to understand Mormonism.
His exposition of the theological system of the Church of
Jesus Christ of Latter Day Saints, based as it was upon a
first-hand study of the Book of Mormon and other authori-
tative literature of the church, was regarded by the Mor-
mons themselves as eminently fair and true. He held that
the missionary to the Mormons was under the same obHga-
tion to know their literature as was the missionary to the
Chinese to know the writings of Confucius. From the day
he went to Utah we find him both reading the Mormon
literature and seeking to know the effect of its teaching on
the every-day life of the Mormon people.

To Eis Mother

Salt Lake City, Jan. i6, 1905.
I made my first break. The little girls where I was dining
were telling me about their dolls and when one child said *I
have thirty- two dolls,' I naturally said, *You are as bad as
Brigham Young.' The waitress glared at me and nearly dropped
the dishes. When she went out my hostess laughed and said
not to mind, for she was a Mormon.

There are a lot of very nice people here. One would hardly
know there were any Mormons. Dr. X. of the St. Mark's Hos-
pital told me that the whole business of polygamy was so dis-
M 161

l62 FRANKLIN SPENCER SPALDING

gusting that the Gentiles had made up their minds that for
decency's sake they would simply ignore it and keep it out of
mind and not talk about it any more than they would talk about
any other indecent subject. There seems to be a general agree-
ment that time and development alone can cure it and is
curing it.

I have become quite well acquainted with Dr. Paden, the
Presbyterian minister, and he is a very nice man. He is a great
Mormon fighter. Mr. Goshen, the Congregational minister, is
also a nice fellow, a brilliant preacher and he disagrees with Dr.
Paden and thinks that fighting the Mormons does more harm
than good, and that it will in time solve itself.

In Salt Lake City the Gentiles outnumbered the Mor-
mons, but in towns like Logan and Provo the Gentiles were
a very small minority. Writing from Logan on Feb. 8,
the new bishop said, "This place is a Mormon stronghold.
We have but a dozen communicants — poor discouraged
little folk who don't know what to do and I don't either."
At Provo, while he was preaching to a congregation of
twenty, the Mormon bishop was addressing 2000. In the
stage from Echo to Park City he found "an intelligent
Mormon who declared that he abominated polygamy."

Vernal, March 3, 191 5.
The Mormons are peculiar in their moral ideas. Nobody ever
locks his doors for that sort of stealing is unknown. Here,
however, Mr. Ostenson once put a hat on a stand near the door
and asked any one who wanted to help the church to put in as
they were minded. His ears were cheered with a good many
clinking coins, but when he counted the spoil there was only
ten cents. Later in the evening a young man came to ask him
for a Prayer Book, said he was tired of Mormonism and deeply
impressed with the Episcopal religion. It proved later that
this same pious youth had taken all the money in the hat but

MORMONISM 163

the two nickels, and the Prayer Book dodge was a precaution to
prevent discovery. The Mormons are very polite. They al-
ways say '* excuse me" when they leave the table even in the
boarding house. But the Vernal opera house owner said that he
would loan us the use of the house because "the Episcopals are
ladies and gentlemen and don't spit all over the floor."

The Mormons never blaspheme, but they talk to their horses
in language compared with which a literal disobedience of the
third conomandment would seem edifying. Our stage driver
gave his horse what he called, "Hell fire and a down hill shove,"
and we went the last eight miles in the dark with a rush.

Union Pacific R.R. Aug. 3, 1905.
I am reading the book of Mormon and am going to read nothing
else until I finish it, or at least that is my present intention.

Salt Lake, Aug. 6, 1905.
I am patiently reading the book of Mormon. It is terrible
rot, but I suppose I ought to know it if I am to represent the dis-
trict adequately. I shall be expected to be an authority on
Mormonism.

Oct. 10, 1905.

I am now reading with great interest the Mormon articles of
the Faith and Doctrine and Covenants and I think I shall be
quite an authority after awhile.

I met on the train a very intelligent Mormon or ex-Mormon
from Provo and IVe had a good argument with him and intend
to get some more. He seems to be a well educated man and
quotes Mill, Huxley, Darwin et al, with great fluency. He was
once a professor in the Brigham Young Academy in Provo, and
I got a good deal out of him about Mormonism. There was
also on the train a Mormon missionary. He had been preach-
ing twenty-five months in Colorado. He said he hadn't bap-
tized anybody but hoped he had sowed the seed. He believed
in polygamy as the most perfect way but doubted whether he
was good enough to be married to more than one woman.

1 64 FRANKLIN SPENCER SPALDING

Randlett, Nov. 8, 1905.

I have been getting lots of evidence for my speech on Mor-
monism. Out here the Mormons are at their worst and awful
tales are told about their utter lack of the common decencies of
life. However, I am going to be very careful not to over state
the matter.

I've been reading Mormonism until I'm sick. The book by
Roberts which they gave me at the Information Bureau was
published in 1903 and beats them all. I shall have to go slow or
I'll become a fanatic too.

Bishop Spalding made his first address on Mormonism
at the Inter seminary Missionary Alliance, in Cambridge,
Massachusetts, in December, 1905. Before going East
he took his speech, carefully written out, over to the Bureau
of Information in the Temple grounds and asked some one
in authority for a frank criticism. The person of whom this
unusual request was made lifted his eyes to heaven and
exclaimed, * * At last we have found an honest man. ' ' Study-
ing at Harvard at that time was a imiversity professor
from Utah who was married to a Mormon woman. He
had talked on Mormonism in Cambridge and had given the
impression to many that the "Mormons are all right."
Bishop Spalding wanted to give a fair and accurate state-
ment of Mormonism in his Cambridge speech, but he also
felt that certain plain and unwelcome truths should also
be stated. When he reached Cambridge he at once called
upon the professor from Utah and invited him to attend the
meeting and to hear his speech on Mormonism and the
Mormons, as his one aim was to be fair to all concerned.
The Bishop was greatly pleased after the meeting to have
the professor come up to him and thank him for his fair
and intelligent presentation of the subject.

Three methods of dealing with the Mormons were in

MORMONISM 165

vogue when Bishop Spalding went to Utah. One was
that of some Protestant Churches which sought to batter
down Mormonism with opprobrium. The second was that
of the Roman CathoHc Church, the plan of building a
majestic cathedral on a commanding site in Salt Lake City,
and leaving the front door open. The third, advocated
by Bishop Tuttle and followed by Bishop Leonard, was
to avoid politics and polemic, and preach positively the
historic gospel. Bishop Spalding's study of the situation
led him to believe that the Roman Church contributed
nothing to the solution of the difficulty. The Protestants
by their numbers, energy and financial strength accom-
plished much through their mission schools; but their
militant and derisive attitude compromised their Chris-
tian influence. The Latter Day Saints did not get, as a
rule, the sympathy extended to the Chinese, the Indian, or
the African race. This treatment embittered the Mor-
mons against them.

His aim was to avoid this spirit of suspicion and hostility
and to confine the efforts of the Church to positive and con-
structive service to Mormonism. By this method he hoped
to accelerate the natural process of Mormon evolution
from the state of mind which accepts blood atonement and
polygamy up to that which is only satisfied with the Chris-
tian standards. Mormonism during the past fifty years
has been changed, developed, uplifted by outside influ-
ences; it was gradually assuming the likeness of an ordi-
nary Christian sect. Bishop Spalding, reaHzing the trans-
formation and welcoming it, sought to push it to its
consummation.

To that end, he labored, in the first place, to get the
Mormons' point of view, holding that it is "all-important
to get a man's point of view before we can hope to influ-

1 66 FRANKLIN SPENCER SPALDING

ence him." The Mormon boys and girls are taught from
infancy, by parents and teachers whom they naturally
trust, to believe in the divinity of the Mormon form of
church organization and theological expression and in
Joseph Smith, Jr., as a prophet of God. Just as soon as
they are old enough they are encouraged to bear their wit-
ness to the same alleged divine facts. They do not think
nor are they encouraged to think. If they have doubts
they are taught to pray and work for their Church and to
believe that their prayers are answered. The result is a
bHnd, unreasoned belief in the founder of Mormonism as
a prophet of God and in the truth of every claim he made.
As a result Spalding knew and took joy in pointing out,
that it is just as hard to induce a Mormon to change his
faith as it is to induce a Presbyterian or an Episcopahan
or a Roman Cathohc to change his, and for exactly the same
reason. Nine-tenths of the members of all churches hold
their denominational creed and organization in the same
imthinking way that the Mormon holds his. It followed
that, to his thinking, sarcasm and ridicule were not only
wanting in Christian courtesy but were stupid forms of
argument. The Mormon treated them as the orthodox
Christian was wont to treat Tom Paine's "Age of Reason"
or Ingersoll's ** Mistakes of Moses." He held that infinite
patience, unfailing courtesy, frank sympathy and con-
summate tact were needed in the controversy with the
Mormons.

Bishop Spalding also tried to put favorable construction
upon Mormon words and acts. He steadily resisted the
temptation to tell vivid tales about the Mormons, notwith-
standing the pressure he was under to raise money in the
East where interest in his work had to be aroused and sym-
pathy created. Although the Mormons habitually over-

MORMONISM 167

praised their own virtues and idealized their history, he did
not feel that it was fair to offset their exaggeration with
charges of disloyalty and immorality which are not true
to-day. Many Gentiles criticized the Mormon system
because the revenue is spent by the head officials without
consulting the wishes of the people who contribute the
money. But he said that that was the method of the
Board of Missions of his own Church. The charge was also
made that the people of Utah teach treason, and the temple
ritual was cited as proof. That part of the temple ritual
was as much a dead letter as parts of the Anglican Lit-
urgy. As for polygamous marriage — the universal charge
against the Mormon, — Bishop Spalding recognized that
that had never been practiced to the extent popularly sup-
posed, and that such marriages were not multiplying. The
missionary zeal of two thousand Mormons scattered over
the earth, most of whom are school boys, who look at the
call to a mission quite as much as a chance to see the world
as to convert it, need not be feared by the churches, "if
the churches are even half awake." "It is not fair to ex-
pect young Mormons to condemn polygamy, because in so
doing they would condemn their own fathers and mothers.
You ask why do they not strike out the polygamy section
from ^Doctrines and Covenants.^ The answer is: For
exactly the same reason that we can^t get the 39 Articles
out of the Prayer Book. Ecclesiastical societies are always
most conservative. It is harder to change church law,
church ritual, church organization than any other social
conventions."

It was Bishop Spalding's conviction, based upon wide
observation, that within the Mormon Church a leaven
was at work. The Bible was displacing the Book of Mor-
mon in the daily use of the people. The idea of God was

l68 FRANKLIN SPENCER SPALDING

being spiritualized. The Mormon Church is interested in
education and appropriated from its treasury for Church
Schools in Utah $316,450 in one year. The desire of a
yoimg man to study in an Eastern university exempts him
from going on a mission. While it is true that many
Mormons who are graduated from Eastern universities re-
main faithful and even devote their talents to defending
Church doctrine and practice, a much larger number, even
though they remain in the Church, take broader views of
religion and let their light shine. One of the ablest teachers
in Utah told him that the president of the Eastern univer-
sity from which he was graduated with honors advised him
to remain in the Mormon Church as long as they would
let him stay. He told him that was the best way to play
the game. For the modernist within the Church, Bishop
Spalding had deep sympathy, and held that in the pubHc
discussion of Mormonism those Mormon reformers should

be considered.

To His Cousin

Salt Lake, Nov. 13, 1908.
IVe read carefully the whole of the Mormon number of "The
Home Mission Monthly" and I thank you for sending it to me.
I do not want to criticise it harshly for I know the men and women
who wrote the articles are dead in earnest and are doing a great
deal of good and yet I confess I do not approve of much that
they say or of the way in which they say it. It seems to me the
articles show a tendency to select the worst and not the best in
Mormonism and judge the system by that. Haven't we changed
our thought with reference to foreign missions and oughtn't
we to-day to change it with reference to Mormon missions?
When we were little we were taught that we ought to send
missionaries to China and India and Japan because the people
there were utterly depraved and their religion the work and
worship of devils, now we deliberately try to see the virtues of

MORMONISM 169

the heathen and like St. Paul we say, "Whom therefore ye
ignorantly worship, Him declare I unto you." I want to think
and act that way to the Mormons. I know just what the temp-
tation is which George B. Sweazy yields to in his address, and
I guess in my speeches I've said many of the things he says, but
I try not to do it any more because I feel surer and surer as I
go about Utah and meet the people that they no longer beUeve
many of the things he says they believe. I refer to the state-
ment that Jesus practised polygamy and Mary and Martha were
his wives. It is awful to think that such a statement was ever
made and that some people still hold it, but surely it is a cause
for thankfulness that many people in Utah have deliberately
rejected it. In his book "Scientific Aspects of Mormonism,"
Prof. Nelson, a good Mormon, says "Let me disclaim any in-
tention of arraigning ministers of the gospel in general, save as
they resemble those in Utah. These latter have declared war on
us and are therefore legitimate targets for counter attack. Un-
able to agree among themselves on tenet and doctrine, they
have yet found, deep in their spiritual bosoms, a common bond
of union, hatred of the Mormons." It ought not to be possible
for any Mormon to write that, and yet it has been in the past
nearly true, though the Episcopalians and Roman Catholics
have not been as extreme as others in their denunciations. The
"Monthly" is not consistent for on page 299 I read "Many of
the more obnoxious beliefs, though held by the initiated, are
not taught openly, for the young people would not accept them.
The Adam God theory for example, the young people know noth-
ing of and yet it is one of the foundation principles of their re-
ligion." Now I'd rather magnify the process of giving up, than
the process of holding on to the old ideas. To charge the present
Mormon with all that Smith and Young taught is almost as
bad as charging the Presbyterian Church with all that Edwards
preached.

As to the advantages of Church Schools, we have given ours
up except Rowland Hall and though I suppose if we still had
them I would find many proofs of their usefulness, not having

170 FRANKLIN SPENCER SPALDING

them I find some good arguments for their discontinuance.
Last night I had dinner with Dr. Buxton, the ^'Christian" min-
ister. His wife was a Mormon girl who was educated in the
Presbyterian school at Mount Pleasant. Now I know if we had
such a result I'd boast a great deal about it, and yet I beheve in
the public schools. The paper you sent me admits that, as
State schools, the Utah schools rank high and I am inclined to
think that it is better that the children of the Gentiles, who
make up the majority in the Church schools, should have to at-
tend the public schools, for then their parents are interested in
the public schools, take ofl&ces on school boards and prevent the
Mormons from having a free hand. And besides this, follow-
ing the example of your Church, the Mormon Church is building
up Mormon schools and colleges. They have more money than
you have, and they are beating you at your own game. At
Logan, for example, the New Jersey Academy hasn't, I suppose
over one hundred pupils but the Brigham Young college has
seven hundred and fifty. At Springville, the Hungerford Acad-
emy has not over one hundred and fifty but six miles away the
Brigham Young University has one thousand. Isn't it better
that the State Institutions, Public Schools, County High Schools
and State University, should be strong and attractive than that
the Mormons should, like the Roman Catholics, develop their
own educational system where they teach their doctrines and
train their preachers?

In Utah and elsewhere are men who regard Mormonism
with an easy-going tolerance. What difference does it
make what the Mormons believe? Bishop Spalding was
once asked by a visiting banker. *^What harm does it do?
If they love Joseph Smith and his teaching, what business
is it of ours?" "Well," he replied, "I must feel about
their acceptance and teaching of what is intellectually and
morally untrue, just as I suppose you would feel if you
knew a group of people were coining and passing counterfeit

MORMONISM 171

money." The man thought a minute and then admitted, " I
guess you are right, the counterfeit might pass for a time,
but there would be a bad financial smash-up in the end."

With a view to revealing the Mormons to themselves
and to giving to them the real meaning of their religion the
Bishop and his associates prepared several tracts. His
own contribution bore the title, "Joseph Smith, Jr., as a
Translator." It was the first attempt ever made to apply
the methods of modern Biblical criticism to the Mormon
sacred books. According to his own story, Joseph Smith,
Jr., found the Book of Mormon near Palmyra, New York.
It was written on gold plates, and lay hidden in a box buried
in the ground. Deposited with the plates were two crys-
tals, called Urim and Thummim, by means of which the dis-
coverer was able to translate the Egyptian characters in
which the book had been written. The question which
Spalding asked concerned the accuracy of Smith's trans-
lation. Joseph Smith's competency as a translator of
ancient Eg3^tian was of course subject to proof. If, in the
judgment of Egyptologists of repute, Smith had made a
correct translation of the text.

Unfortunately for purposes of scientific verification,
the original records were kept by the heavenly messenger
who delivered them to the Prophet. There was in exist-
ence, however, the original text of another revelation,
accepted by the Mormons as also divine, which the Prophet
had translated. This docimaent is the Book of Abraham,
which had been purchased by Joseph Smith's friends from
a French trader and explorer who had found it in a tomb
near the site of ancient Thebes. The Prophet published
a complete translation of the Book of Abraham, together
with the facsimile, in 1842. Bishop Spalding found in this
translation the test he needed of Joseph Smith's accuracy

172 FRANKLIN SPENCER SPALDING

as a translator. "If," he wrote, "in the judgment of
competent scholars, this translation is correct, then the
probabihties are all in favor of the correctness of the Book
of Mormon. If, however, the translation of the Book of
Abraham is incorrect, then no thoughtful man can be
asked to accept the Book of Mormon, but on the other
hand honesty will require him, with whatever personal
regret, to repudiate it and the whole body of belief which
has been built upon it and upon the reputation its publica-
tion gave to its author.'*

The translation and the facsimile were sent by Bishop
Spalding to Dr. A. H. Sayce of Oxford, Dr. W. M. Flinders
Petrie of London University, Dr. James H. Breasted of the
University of Chicago, Dr. Arthur C. Mace of the Depart-
ment of Egyptian Art of the Metropolitan Museum of
New York, Dr. John P. Peters of the University of Penn-
sylvania, Dr. Edward Meyer of the University of Berlin,
Dr. Frederick Von Bissing of the University of Munich,
and Professor C. A. B. Mercer, Custodian Hibbard Col-
lection, Egyptian Reproductions in Chicago. These lead-
ing Egyptologists of the world, each giving his judgment
without knowledge of the other, were in practically com-
plete agreement as to the meaning of the hierogl)^hics,
and the meaning was altogether different from that of Joseph
Smith's translation. Joseph Smith had attributed to
Abraham a series of documents which was the common
property of a whole nation of people who employed them
in every human burial which they prepared. The fac-
similes were part of the usual equipment of the dead in the
later period of Egyptian civiKzation before the Christian
era. Joseph Smith's "translation" has no connection
whatever with the decipherment of hieroglyphics by scholars.
"The Book of Abraham," wrote Dr. Mace, " is a pure fabri-

MORMONISM 173

cation. Five minutes' study in an Egyptian gallery of any
museum should be enough to convince any educated man
of the clumsiness of the imposture." "Joseph Smith,"
wrote Dr. Breasted, "represents as portions of a unique
revelation through Abraham things which were common-
places and to be found by many thousands in the every day
life of the Egyptians." "A careful study," wrote Dr.
Von Bissing, "has convinced me that Smith probably
seriously beHeved himself to have deciphered the ancient
hieroglyphics, but that he utterly failed."

Bishop Spalding sent complimentary copies of his pam-
phlet to all the higher officials in the Mormon Church, to
all the professors in Utah colleges and to the teachers in the
Church and State High Schools. The manager of the
Deseret Book Store (Mormon) asked for copies and sold
nearly two hundred, which was a larger munber than were
sold in the Gentile store where the pamphlet was also placed
on sale. He was encouraged by the reception of the pam-
phlet, although many Gentile friends insisted that this very
reception was evidence of the futility of that type of criti-
cism. The argimient was read by many Mormons and over
forty replies were printed in their pubHcations. The an-
swers dodged the real issue or confused the question. Bishop
Spalding read them all with deep interest, and, instead of
giving up faith in the methods of persuasion, declared that
the method used by the Latter Day Saints in repelling his
criticism of the supernormal wisdom of Joseph Smith, Jr.,
was the same method used by nine-tenths of the defenders
of other religions. "The same kind of special pleading
and suppression of unwelcome facts have been used repeat-
edly by believers in verbal inspiration in reply to the argu-
ments of higher critics, by Roman Catholics in defending
the infallibility of the Pope, by most religionists in main-

174 FRANKLIN SPENCER SPALDING

taining the transcendent importance of their own special
theological emphasis. Theological beliefs, once they are
embodied into creedal statements, and accepted by groups
of men change very slowly. Enough time must elapse to
enable the new truth to work its way into the minds of all
who hold the old truth. Nobody accepts any truth until
he thinks he thought of it himself.'*

March 14, 1909.

I gave a Mormon my article to read and asked huii to tell
me if he thought I was fair. I feel quite pleased and being
blessed by the Melchizedek Priesthood is quite uplifting.

On the principle that "he who has the youth has the
nation," the Bishop, in seeking to reach the Mormons, chose
to establish missions first in the two college towns of Provo
and Logan. Provo is the seat of the largest school and
college of the Latter Day Saints, called The Brigham
Young University. Li Logan are the State Agricultural
College and the Brigham Young College. He raised $5200
to build in Provo a church and rectory, and $14,000 for a
church house in Logan. Into Logan he sent two young
men, whom he had inspired by his words in the East to
offer themselves for work in Utah. There they lived on
terms of genuine friendship with the Mormon people, draw-
ing about them by means of club, gymnasium and classes,
other young men. On Sundays they preached Christian
sympathy and were able to draw encouraging congregations
of young Latter Day Saints to listen to them. Their audi-
ence usually consisted of Mormons, the proportion at times
being about thirty of those to one Church member.

Oct. 13, 1906.
Jones and Johnston are doing splendidly. They are very
happy and the people all like them. They gave me a reception

MORMONISM 175

in the rectory ; at least one hundred people were out, and we had
a grand time. They are encouraged and I really believe will do
a lot of good. I think they appreciate that it is to be slow hard
work, but they see the need and are full of enthusiasm and they
propose, too, to get other men from Cambridge. It is wonderful
what an impression they have made on the town. It's the first
time really well educated gentlemen have been sent there. I'm
hoping great things for Logan.

To the * Spirit of Missions' for October, 191 2, Bishop
Spalding contributed an article under the suggestive cap-
tion "Making New Friends." In it he told in detail the
story of his reception in the Mormon tabernacle at Cedar
City, Utah. "There," he says, "Bishop Metheson, one of
seven hundred others who share with me, in Mormon land,
the title of bishop — did a good deal more for me than I
would have done for him had he visited me in Salt Lake."
He had gone to Cedar City to preach the baccalaureate ser-
mon at the South Utah Branch of the Utah Normal School,
and was introduced by its President to Bishop Metheson.
The Bishop invited Spalding to attend the Sunday School
in the tabernacle and address the Parents' Class on any
subject he might select. In the Mormon Church parents
as well as children are expected to attend the Sunday
Schools. The leader told him that they had been discussing
"Home Sanitation," "Home Decoration" and kindred
topics. "Being unmarried and, therefore, able to preach
what I did not have to practice, I spoke on * The way to bring
up children.'" The Bishop later turned the assembly
over to Spalding and gave him permission to conduct the
service of the Episcopal Church. The deacons distrib-
uted the evening service books and the choir led the music,
singing "Nearer, my God, to Thee," "Jesus, Lover of my
Soul," "Abide with Me," "Rock of Ages," —hymns found

176 FRANKLIN SPENCER SPALDING

in their book as well as in Bishop Spalding's. He preached
a sermon on the difference between true religion and super-
stition, and declared that he never had a more considerate
and more attentive congregation. At night the building
was again crowded, many standing. Again Bishop Spald-
ing preached, one Mormon bishop making the opening
prayer and the other one pronouncing the benediction.

In those missions, by means of the words and deeds of
Bishop Spalding, the Church worked dehberately, patiently,
kindly, for the enlightenment and conversion, not simply of
Mormons, but of Mormonism, and received a sympathetic
hearing from those it desired to help. The duty of the
Church in the college town, as he conceived it, was first
to help the young people in their own personal lives by
giving them a Christian home while they were stud3dng ;
second, to strengthen the process of reform within the
Mormon Church; third, to welcome to the true Church
those who would come. Statistics of increased church mem-
bership, he held, are no test of the value of the work done
and the money spent. Local self-support was not to be
expected for a long time. The reaction from tithe paying
results in a lack of generosity on the part of those Mor-
mons who become members of our churches, and of course
those whom they hope to reach indirectly cannot be ex-
pected to contribute. The work was especially difficult
because the Mormon Church was financially able to expend
vast sums of money on schools, hospitals and meeting
houses, and consequently much money had to be given to
make the equipment of other churches dignified and attrac-
tive. Small, shabby churches made a poor impression,
especially in the West where appearances count for a good
deal. His aim was to reach not the ignorant, rehgious
fanatics of the last generation but young men and women.

MORMONISM 177

who have been educated in Eastern and Western universities
and who are tempted to repudiate organized reUgion alto-
gether or to sell their souls for the temporal advantage the
Mormon Church offers. These men, said Bishop Spalding,
were the intellectual superiors of some of the missionaries
the various Boards thought strong enough for work in Utah.
If the churches could put fifty first-rate men in Utah and
keep them there for ten years, he beheved they would have
a far-reaching influence.

XIII

Begging East and West

When Frank Spalding first visited the Missions House in
New York after accepting his election as bishop, he had
what he described as a "terribly discouraging talk with
Dr. Lloyd which makes me almost rebeUious. He says that
money getting must be my chief business, and that there
is no other way. He doesn't think that making speeches,
etc., is likely to do much good. It must be a still hunt.
Both Bishop Leonard and Bishop Ingalls, according to
him, died because the Church deserted them, and that I
must learn to take things easy and be light hearted about
it and not try to do more than I can do.'' As he became
famiUar with the District he found that however much he
desired to shepherd men and be a house-to-house and town-
to-town evangeUst, he was expected to be a financial agent.
The appropriation for Utah from the Board of Missions
was $3000. That was just half of what was needed for
salaries alone. Then there was the huge debt on St. Mark's
Hospital, and the imperative needs of new buildings for
hospital and school in Salt Lake, and churches and rec-
tories elsewhere. The Church at large, no less than the
people of the District, put this immense burden upon the
shoulders of the missionary bishop.

In the summer and fall of his first year he confined his
financial efforts to Salt Lake. In December, 1905, he
went East.

178

BEGGING EAST AND WEST 1 79

To His Mother

Cleveland, Nov. 27, 1905.
I enclose a list of clergymen who ought to let me preach in
their churches. What a dreadful job it will be.

Just a moment to tell you that the first Sunday went fairly
well. Good big congregations at Trinity and fair one at St.
Paul's. The oiBFering at Trinity was the regular one for Domestic
Missions so I can only hope for the specials, though I helped,
perhaps, the general cause. At St. Paul's they gave the whole
collection to me.

New York, Dec. i, 1905.

Mr. McBee bragged so much about the fearlessness of the
Churchman that I gave him my Sunday article. He said it
was remarkably outspoken for a bishop and that he would pub-
lish it if I wished, etc. And then after all his bluster about
being fearless and abreast of the times, etc. he proceeded to say
just about the same things you said yourself, and my dear
mother, though you are about the dearest and best thing in the
world, I don't think you are very fearless theologically nor very
far ahead of the times. Don't worry about me for I'm getting
along pretty well and it's a great thing to see one's way clear, and
at least I've done the right thing. I am clear in my own mind
now that I ought not to look for gleams of hope but rather to
learn to walk in the darkness. Mrs. Leonard thanks the Lord
at great length that I am not married and says no married man
should be sent to such a work.

Exeter, N. H., Dec. 3.

The church was well filled at ten, more than half of them boys.
In the afternoon I spoke at the chapel exercises of the Academy,
I talked to them about becoming clergymen. There are nearly
400 boys.

After the service three sisters who didn't want their names
given came up and said they would give me $500. ! ! ! and that
night sent it around. That's my first big strike and I'm as
happy and proud as a turkey cock.

l8o FRANKLIN SPENCER SPALDING

The people who gave the $500 were very poor when an
old lover of the mother died and left her children a million
dollars.

Bridgeport, Dec. 8.

I came down with a Cambridge Seminary man, a fine fellow,
and I had a good talk with him. He had a lot of doubts and
troubles and he said I helped straighten him out. If as big a
heretic as I could be a bishop he was able to feel that he could
be a priest.

There was a good sized meeting at two, and I told my story with
all my might and found that Connecticut has pledged $500 to
St. Mark's, so got about $1200 for two weeks work. Though at
that rate it will take a good long time to make $40,000. I said
that since the miners of the West had sent so much money East,
the East should pay it back. And who should catch up with
me and drive me to the station but a woman who said her hus-
band had owned the famous mine in Georgetown.

Boston, Sunday, Dec. 11.

I have had a great day. I feel as if I were standing in the
shoes of the great men of ojd. At St. Stephen's this a.m. one
woman whom Mr. Bishop says always gives $100 promised to
remember me. But it takes a long time for $ioo's to make
$40,000. Then this afternoon think of standing in Phillips
Brooks' pulpit ! The last time I heard any one preach there
he did it. I was considerably scared and did some hard pra5dng
during the hymn before. Dr. Mann said it was all right and
next time he would give me a chance in the morning. There is
plenty to do and the magnitude of my work ought to comfort
my soul, when the work includes the whole East as well as the
District of Salt Lake.

At Worcester there was a small congregation in the big, big
church. I got no money as far as I can tell and Davies said
nothing to me about it. He told me that John Wood made such
a schedule for Bishop Rowe that he was glad to get back to

BEGGING EAST AND WEST l8l

Alaska and on the long snowy journeys to rest. It seems to
be quite the fad to have autographs of bishops and IVe had to
sign several.

Providence, Dec. 15.

I didn't have time to write in New York for the day was so
full. Dr. Huntington said over the 'phone that he could see me
and I rushed up there. He was very polite, said he "would bear
it in mind," etc. but didn't ask me to preach in Grace Church.
Then I went to Brooklyn and had a fine meeting of the AuxiUary
to talk to. Then we went to see Rev. Mr. Melish of Holy Trinity
and he promised "to bear me in mind." Dr. Grosvenor has
invited me to preach in the Incarnation which is a fine church,
one of the best in N. Y. for giving.

Bishop McVickar is much interested in missions in Salt Lake
and it was through him that $2500 has been added to the Leonard
Memorial fund, making it now nearly $10,000.

Erie, Dec. 23.
I have been to call on the old, sick and afflicted, and it's a big
job, and then every one wants to entertain me. I am a little
disappointed for I hoped to get a rest here and I've been driven
every second.

P. R. R. Jan. 3, 1906.
After a visit to the Indian Commissioner in the interest of our
Indian work I spoke at St. John's. They say my addresses are
interesting, etc. and I do hope I'll get some money. The only
trouble is that the W. A. seem to be made up mostly of the
widows and daughters of godly persons whose treasure is all in
heaven.

New York, Jan. 3.
I couldn't accept Miss Emery's invitation because I had an
engagement with a Cambridge student who is thinking of coming
out to help us in Utah, — D. K. Johnston, a Yale man. He
says I stirred up Cambridge a lot and four other men are think-
ing of coming out. What shall I do to pay them?

1 82 FRANKLIN SPENCER SPALDING

Jan. 4.

I am afraid I'm getting along very slowly with money getting.
Perhaps Philadelphia will do better for me, I confess I Hke the
whole business less and less.

I*m to appear before the Board on Tuesday and give evidence
as to the way "specials" are raised and whether it wouldn't be
better to have all the ''specials" go to the Board and let them
give what I need and stay in Utah and use it. Mr. Thomas has
cheered me a lot, not that I was down-hearted, only that I have
not been getting along very fast towards the $40,000.

Phila. Jan. 7.

I must send you a line to tell you about the perfectly splendid
meeting last night at Miss Coles. There was over a hundred
there and all the rich folk in Phila. Thomas (Rev. N.) intro-
duced me and then I actually talked over an hour and nobody
went to sleep. Thomas said I made a good speech, which I'm
glad of, for they were all your friends and father's and I wouldn't
like to disgrace my birth and bringing up. Last night Thomas
said he thought I'd get $5,000 out of the meeting but this morn-
ing he has come down to two. Never a bishop had such a send
off, they say.

Jan. 8.

I had a grand busy day yesterday. Dr. Tompkins strained
a point or two, I thought, when he said, that he "accounted it
a blessed privilege" or something like that to have me speak
to his people. I preached to a big crowd in St. James' in the
morning and the minister in charge said that it was the best
missionary address he ever heard. That sounds fine, doesn't
it ? The only trouble is that at night Mr. M. who spoke with me
at St. Peter's, told me that when he had spoken at St. James',
the minister had told him it was the best presentation of the
missionary cause he had ever heard. And M. isn't exciting to
my thinking.

BEGGING EAST AND WEST 183

New York, Jan. 8.

Just think, IVe got $4500 all in one day. I honestly think
there is $10,000 in sight. I'm so happy and grateful I don't
know what to do. It makes me see how small and selfish my
own hopes of happiness are for this joy is perhaps even greater.
I guess the Lord knows what he is about for I haven't time to
be anybody's husband.

Jan. 10.

My Philadelphia total is $6100. Isn't it splendid !

I gave my testimony to the Committee as to the bad effect
of specials, etc. and how much better it would be to have it all
one in the form of a big appropriation from the Board. And
Dr. Lloyd told me afterward that I cracked the shell and he was
grateful to me.

Isn't it perfectly splendid that I have over $8,000. This
pays at least the floating debt. Then Holy Trinity, Brooklyn,
has guaranteed $200. a year on our interest. I don't know when
I am going to get time to answer all the notes and gifts, for every
moment seems full. To-day I am at the Philadelphia Divinity
School at 12, Dr. Bodine at 3 and at Jenkintown at night.

Jan. 12.

Mr. G. C. Thomas has given me $5000 for the Leonard Memo-
rial to complete it. He has promised the last $5000 if I can raise
the rest and any way has pledged $500 a year toward the interest.
"Praise God from whom all blessings flow !" Now I must work
as I never dreamed of working before because $25,000 will pay
the whole hospital debt. And you must pray even harder than
ever.

Washington, Jan. 16.

I must go back to Sunday morning and tell you all my ad-
ventures, as I haven't had a chance to write a decent letter.

There are two assistants at and they called during the

evening. One of them, a dapper little man, asked me if I would
like to celebrate at the 7 a.m. service in the morning, and I

l84 FRANKLIN SPENCER SPALDING

said I would though I feared I might not do it right for St. S.
is very high. He said the only requirement was that I must
wear the vestments and take the eastward position. It did
seem a little odd that the clothing all the bishops are using
wasn't appropriate in that church, but I thought if he made a
point of clothes I wouldn't get down to his level, and so I said
O.K., and the next morning he dressed me in alb and chasuble,
a most elegant green thing with embroidery. I hope I didn't
shock the few worshipers who came out in the early wet and
slippery morning. At the ii o'clock high celebration when I
preached, a curate did it with wonderful mumbling and bowings.

In the afternoon I addressed the Sunday School of Holy
Apostles — the most wonderful S.S. I ever saw. Just as many
boys as girls and men as women, 1500 of them and in a beautiful
building. It was missionary Sunday. Mr. George C. Thomas
said he was coming that night in his official capacity as treasurer
of the Board to inspect the new bishop. I preached with all
my might. He seemed to be satisfied, and after service we went
to his home. I never got into such a wonderful place. Among
the pictures is a Millet, a Turner, and what is considered the
finest Jules Breton. But you know about such things far more
than I do. Among the books, The First Prayer Book of Ed-
ward, a Sarum Missal, a copy of Elliott's Indian Bible, the
original mss. of *0, Little Town of Bethlehem,' the original
telegram of U. S. Grant to the War Department announcing
the surrender of Lee.

I was up at six and off to Washington. Senator Guildham
met me where we had an appointment and we went to the White
House. Roosevelt was there and after speaking to those ahead
of us I was introduced. We had quite a little talk about foot-
ball reform, and he said he agreed largely with me.

Wilmington, Jan. 16.

I spent the day at the Alexandria Seminary. They seemed to
me about the best set of men I've seen. I talked with them

BEGGING EAST AND WEST 185

and put the Dean easy as to his fears that I am a ritualist. I am
having a fine visit with Kirkus and a good meeting to speak to.

Phila. Jan. i8.

I find I have about $12,000 and a promise of the last $500 and
in addition I have promised, if the whole debt can not be paid,
$1200 a year interest !

On Friday I made an address in a parior meeting in Newark.
Bishop Lines was there. I like Bishop Lines. The women seemed
interested in the story of Utah. There is a temptation to tell
the old stories but I^m trying to be just as accurate as possible.

In the afternoon I went to Princeton. At the station a porter
met me and said he had orders to bring me to the President's
house. I called Woodrow on the 'phone and explained that I
was going to Mr. Reid's for the night and to General Woodhull
for dinner, and he said he was sorry, that he had telegraphed me
at Salt Lake inviting me to be his guest, etc. In the a.m. Mrs.
Reid and I went to 7.30 church, and when I reached home there
was a nice note inviting us to dinner at the Wilsons. We ac-
cepted and had a fine, nice, simple family dinner.

Well, President W. came down to Mrs. Reid's early to walk
with me to chapel. He is just as fine and simple as possible.
I wore a gown to preach in ; that seemed to be the custom of
the place. I was a little frightened till I got going but then it
was all right and I delivered my message for all I was worth,
the subject being the future of college men as moral and church
leaders. After it was over President Wilson said, "You could
feel that they listened to you, couldn't you, and they don't do
that unless they want to."

New York, Jan. 22.

I think I have caught up with my mail, for this is the sixteenth
letter I've written at this sitting. I find I must stay in New
York a week longer for after I'd made my speech to the St.
Thomas' Auxiliary, Dr. Stires invited me to lunch and asked me
to preach in St. Thomas' in the morning. He said it was the

1 86 ' FRANKLIN SPENCER SPALDING

first time in three years he'd asked a missionary bishop ! And
Dr. Lloyd says I must do it. Dr. Mottet is giving me letters of
introduction. He told me he had gone into a man's house and
sat down and said he would not go till he gave him some money.
I can't do that.

I am going to Cleveland, the consecration of Dean Williams,
as I have been appointed one of the presenters. It will have to
be a quick trip but they seem to think at the Missions House I
better do it.

Spalding went to Cleveland and presented his friend and
fellow radical, the large-minded, big-hearted and fearless
Charles D. Williams, for consecration as bishop of Michi-
gan. When the bishops present assembled after the ser-
vice to stamp the official document of consecration with
their episcopal rings, Spalding came forward and pressed
his thumb upon the warm wax. "There," he exclaimed,
"I give you the original and genuine sign of a man." He
wore no episcopal ring. On one or two occasions he used
the doctor's hood which the general Theological Seminary
gave him after his consecration, but that too, along with
the certificate, was packed away in Salt Lake. Our semi-
naries and colleges have abdicated their ancient right of
discerning and honoring worth, and confer degrees for win-
ning a majority vote in a diocesan convention or the House
of Bishops.

He hated "Rt. Rev." and " D.D. " and only printed them
on his official envelopes to please his mother. A friend in
whose church he was to preach, began to tell him where
to find the Episcopal chair, when he broke in with, "Where
are you going to sit?" "Over on that side of the church,"
answered his friend. "Then," said the bishop, "I'll sit
beside you." The simplicity of Christ was to him some-
thing to follow, even in church.

BEGGING EAST AND WEST • 187

Phila. Jan. 28.

After this Eastern business anything out there will seem to
be a rest. Not that I'm at all played out ; only it is hard going
from place to place.

Miss Coles* Bible Class is simply wonderful. After it adjourned
all who would remained to pray for missions. I read a litany of
missions and at least 75 women joined in the service. It was a
perfect revelation to me to think that all those society girls were
dead in earnest.

N. Y. Jan. 29.

Oh ! but I have splendid news. gave me to-day $5000 ! ! !

and such a nice letter. I'm not to tell her name, just say it's from
a friend.

I think I have about $22,000 which is more than half.

I ought to be in Salt Lake too for the Cathedral people are
almost demanding my immediate return. Still if I can get the
whole debt paid it will be such a burden removed. With that
debt I can not very well go forward and incur necessary small
debts throughout the District where churches are needed.

My, but I've been in a rush. In addition to being bishop
of Salt Lake I've had to be rector of All Saints', Denver, and
St. Paul's, Erie. I've tried to help a poor woman whom I used
to befriend at All Saints' whose sad story I can't tell you about,
and I've written 20 letters. I got $50 for my Princeton sermon
and this paid my expenses to Williams' consecration. I was
going to buy a new overcoat with it for I needed it, but it must
wait.

Mr. Heinze is giving me $5,000. He wants half of it to go for
a church, and says if the church costs $5000 and the people
pay the rest he will pay the interest on the debt. Isn't it great 1

N. Y. Feb. 8.
I'm pretty sick of this begging but I must of course keep it
up to the end and I am surely having wonderful success. Bishop
Leonard told me that if I hadn't been made bishop I was to have

1 88 FRANKLIN SPENCER SPALDING

been called to St. Paul's, Cleveland. Which would you have
liked best?

I went to see Dr. Stires at his request. He says he does not
want me to say one word about money, just tell them about the
work. He cannot be there and so he can not back me up. But
he says that later in the year, before they go off on their vaca-
tions, in May perhaps, he will say to them, ''Do you remember
that missionary hero, F. S. S., who came and addressed you.
He did not ask for money. He was so unselfish that he merely
pleaded for the general cause of missions. Well, dear friends,
I have learned that he needs $10,000 to pay the debt on his
hospital. I want you to give it to me to send to him etc. etc."
Quite grand isn't it. I gladly promised for I am sick of the
begging.

I've made a speech to-day with Bishop Greer. He said it
was satisfactory, and I guess he will release two Cambridge men
who are willing to go to Salt Lake.

D. L. & W. R. R.
Feb. 12.

I tell you I'm living a rushing life and have no time to fall
into mischief. I dined with the President of the G. F. S. She
doesn't know much about the G. F. S. except among working
girls and asked me a lot of questions about our branch in Erie,
and yours in Denver. She said Bishop Wells told her last week
that the G. F. S. wouldn't work in the West because the Western
girl wouldn't stand the thought of patronage, etc. I said I
thought that was absurd, no difference between East and West,
and it all depended upon the kind of patronage.

I'll be glad when I can turn my back upon those great city
scenes for the quiet life of the far west. I am going to see the
people this a.m. that Dr. Mottet has given me letters to, and,
since my interview with Mr. Morgan I confess it takes all my
nerve. He said "no" at once and emphatically, so I left a little
hospital book and fled.

The lunch with the Outlook editors was both interesting and

BEGGING EAST AND WEST 1 89

amusing. Mr. Mabie wasn't there but all the others were and
they said my conversation was very valuable, etc. etc., and
tlie lunch was pretty good.

N. Y. Feb. 18.
I'm at St. Thomas' and may the Lord help me to put it to
them straight, for a lot depends upon it. From Dr. Mottet's
list I got $100. I find that a will of Miss Mount leaves $5cxx3
to Salt Lake and the money will be paid over to me at once. It
must be spent for land in Salt Lake on which to build a church,
so it doesn't help the hospital very much, but it all swells the
amount and helps the cause. No time for more now.

Watkins, N. Y.
Feb. 21.

Mrs. is charming and the bishop most interesting in his

conceited pompous patronage of his ** younger brother." I
made a good speech. That conceited remark is perhaps due not
to the natural depravity of your son but to the contact with the
bishop. I'll be glad when it's over and I can preach on some other
subject for I am getting tired of the same old thing.

Littell and Sherman of China were there too and they did
splendidly. It made my work seem pretty poor and mean hear-
ing of theirs.

A. gave me '' Conquest of Canaan." I guess it will do me good
to read novels awhile and ease my brain for I have been work-
ing it hard for two months.

I'm tired of high life and long for the simple life of 444 E. ist
South and the really good company of my own family. Expect
me 5.15 Feb. 28.

At the Conference of the bishops of the Department, in
Spokane in 1909, it was agreed that the cities of the Pacific
coast should be appealed to on behalf of the missionary
sections of the Department no less than the East. This was
Spalding's idea and he persuaded his associates to approve

igO FRANKLIN SPENCER SPALDING

it. He succeeded and they authorized him to beg money
West. Upon the campaign, which no one had tried before,
Spalding entered in the fall of 1909.

Northern Pacific, Sept. 16, 1909.

We are pulling into Seattle on time. That is hard to believe
for one who is used to the D. & R. G. To-night the work be-
gins.

Oh, if I can only persuade people to help Utah. I think you,
mother, have never approved of the scheme and yet it does
seem to me some one ought to begin trying to tell those rich
western cities their duty. If I fail I shall have to go East after
Christmas.

Sept. 19.

Though everybody is kind nobody has given me anything or,
even promised it. Edwards told me that they all felt poor
because of entertaining friends who have come from the East
to see the Fair. Of course I expected less in this district than
anywhere else because it is a missionary district, and then too
there seems to be no team play between the churches at all.
Bishop Keator hadn't done a single thing or arranged with a
single man — said he was too busy. In spite of his outward
show of interest he doesn^t care.

Mr. Gowen is a wonderful scholar and though it makes one
ashamed of his own ignorance to talk to him, still one can learn
a lot too. He is a High Churchman and yet he takes little stock
in the opposition to Canon 19, and he knows Church History too
well to beheve in the high view of apostolic succession. He has
made appointments for me in his own parish.

Sept. 20.

Last night I got $1.50 and in the morning $5.00 but more is
coming. Who should come in after service but Bishop Rowe.
He is on his way home from Nome and has to come to Seattle
and change boats. Indeed Mr. Gowen says it would be easier
if he Uved in Seattle, though of course in the East it couldn't

BEGGING EAST AND WEST IQI

be understood. Sitka is out of the way and few boats for other
Alaskan points stop there. So it is necessary when starting or
returning from all his journeys to come to Seattle. He has
been away since March and looks well and in good spirits. We
had a fine long visit.

Sept. 21.

Yesterday I went over to Tacoma and Bishop Keator was
kindness itself. His strong point is not arranging for things
ahead but he has a fine secretary. I wish I had written to her
about my trip, for she would have arranged it all carefully.
My schedule now is pretty full. I spoke to a fine meeting of
the Woman's Auxiliary of St. Mark's and they will probably
give $50 a year, to Provo.

Even if Utah doesn't get much, I believe I'm helping. Hardly
any of those parishes pay their apportionment. I'm glad I've
come for of course I must work for the whole Church. The
rector of St. Paul's wasn't very enthusiastic but consented, so
I don't suppose I shall have many out. The other men seem
to welcome me.

Sept. 24.

I like the Bishop very much better. How true it is that
we like people more as we know them. We had a splendid
District Auxiliary Meeting, and Bishop Keator did back me up
nobly. They pledged $120 to pay six months rent at Provo.
I'm going to a Socialist speechifying to-night. I have about
$250. from Olympia and that is far more than expenses and the
people seem to think I've helped.

The only trouble is that the Tacoma papers have been very
sensational. Last night I tried to be fair and charitable. There
were at least four Mormons there and I've just read the morning
paper "Bp. S's arraignment of the Mormons."

Portland, Oct. i.
Bishop Scadding preached in Trinity Church last Sunday
asking for money for District missions and got $500. It looks

192 FRANKLIN SPENCER SPALDING

as if he wanted to get in ahead of me. Dr. Morrison thought
them a little less interested because of it, but they gave $77.75.
That's pretty good isn't it? I went to S. Helena's School
Chapel. I'm glad Rowland Hall hasn't sisters. They are
so shy and black, bowing and bobbing. The sisters will
not eat with a man and when Bishop Scadding is there at
meal time they send him his portion to a room by himself. The
sister superior did not ask me to go to Chapel. Indeed when I
proposed it she said, "It was not necessary." They do not like
to have any men except the chaplain about.

The Bishop is very pleasant but I don't feel quite sure of him.
He is the kind of man to want all the Episcopal trimmings going.
I asked him whether I better accept the Socialist invitation and
he insisted that I do, and he loaded the reporter. I sent you
the paper with the unfortunate heading. That wasn't my fault
but Bishop Scadding's. The article isn't so bad. The Socialist
meeting last night was fine. Dr. Morrison went and said he
felt sure it was a good thing I did it. I have the Woman's
Auxiliary this p.m. and the Brotherhood tonight; on Sunday
St. David's in the a.m. and St. Mark's at night. I think in
the end I shall have raised more money in Portland than in
Seattle.

Oct. 16.

It isn't the speaking and the services but the hospitality
that is too much of a good thing. I don't know how in
the worid to escape it. People are wonderfully kind to me,
but being invited out to three meals a day and each one a
feast is too much.

I am more than paying expenses but not so far getting enough
to pay the missionaries. I hope what they say about the value
of my trip educationally is true. I do hope I shall not have to
go East. I feel that I ought to be breaking into a lot of
new territory. If these people here are interested in what I
have to say then surely I ought to be saying things all the time
in Utah for that is my field.

BEGGING EAST AND WEST 193

San Francisco, Oct. i8.

I went with the dining car conductor to his hotel. He said
impressively to the clerk, " Give Bishop Spalding the best room
in the house." As I didn't know just how good even that would
be I didn't object. It was a fine room, neat as a pin with bath
attached and cost me $2.50.

If the Board increases the apportionment I may make out with-
out going East. I do want to stay at home and try to visit some
new places. I had a fine long talk with Bishop Paddock. He is
doing great work and is on the move all the time, just a traveling
evangelist. But Bishop P. of course hasn't a school and hospital
to require his attention. There are other parts of Utah besides
Vernal, etc. where I want to make the Church known.

Oct. 21.

I've just come back from Palo Alto and San Mateo. The
Stanford chaplain told me that there would be thirty or forty,
but he boosted me as a socialistic lecturer and about 400
came out and among them the Professor of Political Economy
and the President. I was pretty badly frightened but there
was no getting out of it. In San Mateo I spoke to the boys in
the Orphans' Home and later to the Divinity students.

I really begin my campaign next Sunday and after that have
a steady run of appointments. That will seem more natural
for this week since Sunday I've only made four speeches, which
seems very idle for me.

Bishop Nichols is a great man and we have been having a lot
of fine talks about all sorts of things.

I've struck this part of the country at a wretched time. The
city is packed, 275,000 visitors, over 1,000,000 people. No
chance for missions until the carnival week is over.

Oct. 25.
Bishop Nichols gave me $50 which was given him yesterday
by a man who heard me at Grace Church. I preached at St.
Paul's, Oakland.

194 FRANKLIN SPENCER SPALDING

There is no G. F. S. strength here and they seem to think it
must be the English idea of lady and servant.

I'm having just the same kind of time as in the north —
everybody says it will do good, though it don't help me. The
people who could give large simis don't do it and the small widow's
mites, though of course most pleasing to the Lord, don't do much
of the Lord's work. Had a nice time at St. Mark's Churchman's
Dinner last night though it was merely used for purposes of en-
tertainment.

I guess the salaries are safe now until after the General Conr
vention.

San Mateo, Oct. 30.

I've been speaking twice and three times a day. In the morn-
ing I celebrated the Holy Communion for Fr. Gee, the High
Churchman, for he has it every day. There were two old ladies
there and only one received. I asked him whether he thought
it did much good and he seemed to think it was pleasing to God
even if people didn't come. I can't see that at all. Christ
came to save meriy not to please God by services, etc. "Are
not the cattle on a thousand hills His?"

Sacramento, Nov. 5.

I had not expected when I made my plans to come to Sacra-
mento as it is a Missionary District. The church is a most
ambitious one of granite but quite unfurnished. We must have
had 200 people out. The offering for Utah was $17.35. We
'are to have a business men's luncheon at 12.30 and I hope I can
get a chance to tell them their duty, though probably they will
be full of other matters. I think I have some good figures.
The Pacific coast states in the last 9 years have grown 29%,
the inner states of the Eighth Department have grown 41%.
While the Pacific states have three times the population, they
have five times the clerg)nnen and they have six times as many
communicants. Surely they ought to help the weaker part of
the Department. •

Bishop Moreland is East begging.

BEGGING EAST AND WEST tg$

Los Angeles
Nov. lo.
I preached to a big congregation in Christ Church, an enormous
church with a floor like a theatre, high behind and sloping
toward the chancel. After service a man gave me $ioo — the
biggest yet at any service. At night I had another large congre-
gation at St. Paul's. I'm to go to a clericus this morning and
then to the Woman's Auxiliary. I go from here to Riverside
and then to Redlands. Bishop Johnson was splendid yesterday.

San Diego, Nov. 15.

It is just two months since I started. I'm glad I came though
I've not got the money needed. I think the men are all sin-
cere in saying the addresses, etc. have helped the cause of mis-
sions. It looks as if I'd get more than $500 here in the South.

I love children but the three in this house are too much for
me. They all talked at once and in high shrill voices. I feel
ashamed of myself for being nervous over it and suppose it is
proof that I'm tired. I'm longing to get back. Somehow I
feel as if I'd said the same thing over and over again and to the
same people. I'm glad there is only about a week more of it.

They seem to know little about the G. F. S. here. They have
the English idea and it makes me realize what a handicap that
is. "There are no working girls of the G. F. S. type along the
Pacific," I hear over and over again.

Nov. 12.

I'm getting rather more money here than an3rw^here else and
it looks as if my total receipts may be $1200 or $1500. I really
feel that the campaign has helped the cause of missions anyway.

CORONADO

Nov. 16.
This part of the state gives me $200 and more will come.
Yesterday I went to the ministers' meeting. It was like ours
in Salt Lake and the old one in Erie and makes me see that

196 FRANKLIN SPENCER SPALDING

Christian unity is afar off. In the afternoon the auxiliaries
from all over came and at night we had a fine service.

Santa Barbara.

The rector here is a very nice man but he is timid. He doesn't
want to crowd the people. He has so much trouble raising his
apportionment that he is afraid to give or encourage specials,
etc. etc. He is a Berkeley Seminary graduate and I'm wonder-
ing what they do with men there, for they are all alike from

M to M . They are nice and good but inefficient. I

preached last night, small congregation and got less than $15.
and all the rector's fault. At St. John's, Los Angeles, is a General
Seminary man, and he is fine, as interested and enthusiastic as
I am about getting money.

So far I've raised about $1500 but more may come. I'm the
first missionary bishop that has ever spoken in any of these
places. I think it has been useful for the general cause.

After the General Convention of 1907 Spalding again
visited the East in the hope of raising $15,000 for his field.
It was a year of financial panic when some clergymen were
asking their vestries to reduce their salaries to save their
work from loss, and devoted laymen were making unusual
sacrifices. He got more money than any of the other
missionaries, but it was so far below his needs, only one-
fifth of what he asked, that he doubted whether it paid to
stay in the East and work so hard. Moreover, he decided
that the General Convention years are bad years for rais-
ing money, there being too much competition. He stirred
up interest, however, in the Cambridge School and else-
where, and one man, destined to become one of his most
devoted and intelligent assistants, offered himself for ser-
vice in Utah. The coming of that one man, like that of
St. Andrew and St. Philip, makes financial results, however

BEGGING EAST AND WEST 197

necessary, seem insignificant. This trip judged by that
alone was a triumphant success.

Again in 191 2 he was compelled to go East for money. He
had asked the Board to put Utah on the same basis as Alaska
and the Philippines so that he might stay at home. Fail-
ing that, he had to raise himself the $3000 for salaries which
were needed over and above what the Board gave ; and he
tried also to raise enough to pay the debt on Rowland Hall.

New York, Jan. 18, 191 2.

I inquired about a new rochet and the very cheapest is $23
and I do hate to spend it. I guess the two I have will have to
do, though they are rather big and long for dress parade. Have
ordered a new long coat for I find my best suit was really shabby.
It will cost $28 which is dirt cheap.

I'm the guest of the Diocese of New York at the Diocesan
House. They have a number of rooms and take in poor bishops.

IVe just had a perfectly fine time at lunch with Bishop Greer
and his family. He is just as simple and genuine as can be.
Strange to say I believe he was nice to me because of the saucy
speech I made in Cincinnati when I called New York provincial.

I'll be glad when this Liberal Club is over for that ends my

speeches on SociaKsm, etc. Miss turned me down hard,

though she may relent. She said that she had heard that I was
a ** spiritualist." I said I never had been accused of that be-
fore though people had called me a Socialist. "Well," she said,
"perhaps it was that, do they mean the same thing? I'm sorry
you are one whatever it is." And think of the Church depending
on ignorance like that !

To His Sister

Jan. 19.

I was invited to address the Civitas Club of Brooklyn on
"Insurgency in Religion," and I was informed that they were
a very radical lot of young and old women. The President asked
me to luncheon. It was a very elegant luncheon, and your

198 FRANKLIN SPENCER SPALDING

classmate sat as near me as she could, for her hat was at least
a yard in circumference. She is a Socialist. I asked her when
I had a chance, for she was a pretty brisk talker herself and the
six others kept so steadily at it that I listened most of the time,
what her husband thought of Socialism. She said rather sadly
that he was a business man and though he admitted there was
much truth in what she believed, still he had his living to make
and that business men couldn't be expected to make sacrifices
for principles like clergymen. She said that she felt that it was
the high and noble privilege of clergymen to starve rather than
lower their ideals of justice, but not for business men like her
husband. I timidly suggested that when the living of other
missionaries was dependent on some clergymen getting money
from rich men to support them it became a larger matter than
personal mart3n:dom. But she seemed to think I had no argu-
ment on my side because all the clergymen and their families
ought to be martyrs gladly too. However, they all seemed to be
rather unhappy about their unprogressive husbands who were so
busy in business that the wives had to do the thinking for them.
I spoke to 200 women and then had a fine time answering
questions just as bluntly as I could, trying to rip up whatever
seemed to be faddy and insincere and they took it O.K. I'm
to get $25 for Utah.

Jan. 19.
Yesterday I rose to the heights for there is nothing higher

than A. at B. St. 's House is not a parish house but a priests'

house. The priests live in it and have their confessions there.
A most luxurious place. I was rather disappointed to be told
that most of the money to build the house was given by the
poor. All the poor get out of it is an invitation to a reception
now and then or to a meal. At supper one of the men spoke of
the Christian Hfe as one of ''mortification and prayer," but when
I visited his room I found that he had three rooms and a private
bath, rugs, pictures and a piano, and I asked if that was what
they called ''mortification." The poor Father laughed himself.

BEGGING EAST AND WEST 1 99

I went to Low Mass at the high altar and who should turn up

but Fr. who used to be in and and nearly wrecked

every parish he touched. He had merely come in to ^'borrow
an altar" so that he could say mass. And so while the main
service was going on at the high altar, he was going through the
same performance at a side altar with one woman watching him.
But the low mass wasn't a circimistance to the high mass, three
priests, incense and 80 lighted candles. The priest made a
special appeal at night for more money for the candle fund be-
cause he said it cost a great deal ! After I preached and again
during the Magnificat there was great incensing etc. He ad-
mitted the use of incense was a survival of the days when it was
used to overcome the stench of burning flesh at burnt sacrifices.
I also lectured on Mormonism in the parish hall.

There is nothing about F. S. S. to worry for — only whether
he can make good at the job.

Jan. 22.

I had a wonderful time at the Grace Church service. It was
packed and the service beautiful. After the service there was a
big reception of old friends in the vestry — Erie people, and
what do you think ! Bishop Nibley of Salt Lake, Wilfred Lang-
ton of Logan, Lawyer Watkins of Vernal — all big Mormons.
They said I had been fair and they wanted to thank me. There
was a big account in the Times and I suppose Miss Mason and
her crowd will be angry at me, but I don't care. I know most of
the people who heard my sermon felt I was putting it in the
right way and that my policy was better than hers, so I felt pretty
good though I don't know yet about money.

Mr. Nock thinks I better send my article on Christian Unity
to the Atlantic Monthly and he says he believes it is good enough
to print. Wouldn't it be grand to have an article in the At-
lantic. And the good thing about that is that if they accepted
it it would really be worth printing.

Charley Slattery was fine ! Dr. Bliss, representing the
Christian Socialist Fellowship, wants me to speak again on Social-

20O FRANKLIN SPENCER SPALDING

ism and the Church, but I declined, for I'm through with that or
at least will be after next Sunday night.

The report of the speech at the Liberal Club makes me very
unhappy. The reporter happened to be a Salt Lake ex-Mor-
mon and he exaggerated out of all proportion references to Salt
Lake and Utah conditions.

Feb. I.

I must confront Miss Mason and her council to-morrow at
lo, and may the Lord give me grace to keep my temper and have
a right judgment.

To His Cousin

P. R. R. Feb. 3. .

Your letter came at a good time for I had just gone through
three hours of it with your friends, "The Interdenominational
Council of Women for Christian and Patriotic Service." They,
too, nearly accused me of being a Mormon in disguise, and
with one or two exceptions, a more bigoted group of women I
never saw.

Oh women, gentle, loving, sweet,

I am not fit to touch your feet ;

But when you scrap, I know, I've felt

You can't help punching 'neath the belt.

You can't believe all you read in the papers^ The Times re-
porter was an old Utah boy whose parents were Mormons and
one of the other reporters was a prominent Mormon from Vernal.
On the whole they did fairly well, though they suppressed part
of my criticism, which, I suppose, we would do in their place.

I am working hard as I can but not getting much money.
Why is it that Presbyterians give more than Episcopalians?
Perhaps they think it will take more to save them than to save
Episcopalians.

To His Mother

Feb. 18.

The preaching does very httle good directly. The private
calls and talks are the thing. New York is already getting ready

BEGGING EAST AND WEST 20I

for the General Convention. They say it will cost $50,000 to
entertain us. Somehow I feel that it would be better to give
us simple fare and more for missions.

I've been working at my noonday addresses in Old Trinity.
Of course I can see that I'll be using old material, but why not,
it's the best I have. The general subject is loyalty to Christ's
requirements of us. I know it's a great chance and perhaps I
ought to have stopped preaching for Utah and gone off for a
quiet week, but I don't see how I could. Since I've tried to
do my duty perhaps God will help me.

Feb. 26.

The first Trinity address is over. It is a wet day and the
congregation wasn't very best, though they said for the day it
was good. I thought I did badly, though I said all I had planned
to say in fifteen minutes. There were 460 people in the church,
for they always count them. The first has been a good bit of
a strain, and then too I guess a little healthy disappointment of
pride because it wasn't the great crowd etc. that I've sort of
dreamed of. But that will make it all the easier to-morrow.

I think I've raised about $7,000 so far. I ought not to be
discouraged — only it isn't like it was in the old days when I
got $40,000.

Trenton, March 2.

I finished at Trinity. Dr. Manning was there for the last

sermon — for he usually doesn't come — and he seemed to think

my "message" as he called it was useful. The sexton gave me

these figures: Mon. 467, Tues. 636, Wed. 733, Thurs. 702, Fri.

758.

I lectured here last night and two Mormons who were there
didn't like what I said. Afterwards they told me because I
wasn't wanted enough in Utah to have the people care to pay
my salary I had to come East to beg for it. I went to see them
to-day and spent two hours telling them what the Christian
rehgion really is. I don't know how much good it did.

202 FRANKLIN SPENCER SPALDING

Phila. March 7.

I confess I can't understand our Church. At Englewood the
member of another denomination sent $50 but from all the
Church people who heard the same ** burning words" $10, $5,
$3, which don't make up the $50 by $20. At Washington they
said they are convinced that *^I am doing a great work." Dr.
McEJm called me a ''noble man." But nobody said a word
about paying my expenses and the offering was for General
Missions. Wilmington was a bright exception, they put a plate
by the door and Kirkus told them to do their duty and I got $100.

I had a fine visit with the Indian Commissioner who seems a
splendid fellow and who is up against a tough job. President
Taft has yielded to the politicians etc. and gone back on him.
He saw that there was a dehberate scheme for the Roman Church
to get control of more government schools and he felt that he
ought to stop it. So he issued an order that in U. S. Schools
when on duty members of orders, etc. should not wear the garb
of their orders. It seemed a perfectly fair proposal because the
schools were not R. C. Schools, but U. S. schools, and something
had to be done to make that fact quite clear. Well there was
a row. Cardinal Gibbons at al protested, threatened the dis-
favor of the Church, the loss of the Irish vote, etc. And Taft
revoked the order without even consulting Mr. Valentine on
the merits of the question. What cowards these men are. I
get to be more of a SociaHst all the time.

Well, I must tell you about the noble statesman from Utah,
Reid Smoot. I got there about 5.30 and he met me at the door
and was most cordial. We had a very elegant meal. He says
polygamy is absolutely dead. He has helped kill it and has
had a hard fight to do it. He declared that he believed im-
plicitly in the whole Mormon religion, in the Book of Mormon
and Joseph Smith. I told him about my investigation of the
Pearl of Great Price and he had nothing to say. Just think of
it ; he is one of the great statesmen of the nation ! I got quite
a lot from him about the economic features of Mormonism.

BEGGING EAST AND WEST 203

According to him the Church was always the backer of the richer
men, never of the poorer. If he is a great Republican, I'm a
Socialist.

New York, March i6.

I heard Williams yesterday noon in Old Trinity and he is won-
derful, I'm not within a thousand miles of his class. He told
me of one parish where it took $35,cxx5 worth of automobiles to
bring twelve vestrymen to a meeting in which they decided that
they couldn't pay their apportionment of $148. Oh ! why don't
those who have help ! I guess altogether I've got about $10,000.
I have a lot of personal calls to make in New York and that is
the toughest part. But it's got to be done. If I get that Uni^
versity House at Salt Lake it must come from one person.

Yesterday was a very slow and profitless day unless the seminar
at the G. F. S. profited by my lecture to them on "Sociahsm and
the Church," by invitation of Professor Hunt.

I'm wearjdng of saying the same thing over and over again.
But I have actually over $12,000 which will pay Rowland Hall
debt, the paving taxes and with what I have in annual pledges
the salaries for the year. So I'm glad and grateful.

On Saturday I visited the Mormon headquarters and had a
most hopeless interview with Professor Laughton, the head of
it. He said he would take Joseph Smith's word ahead of all
the scholars on earth. If any number of Egyptologists said a
thing was dijfferent than Joseph Smith, then Smith was right.

Boston, April 6.
I enjoyed going to the Three Hour Service at St. Paul's!
There was a bigger congregation there than was at Trinity, New
York, for it averaged 800 all the time and once got over 1000.
I caught the midnight train to Boston, and since it was driving
wet snow I committed my first act of extravagance. I took a
cab. I think I have at least $12,000. I've taken out nothing
for traveling expenses but have paid my own way. I think I
made more good future friends, but unless the canons are changed

204 FRANKLIN SPENCER SPALDING

the task of the Domestic bishops is bound to get harder and
harder because all the pressure of the Board is against Specials
in the interest of the apportionment, and with an increased ap-
propriation of $200,000 for China I don't quite know what we
shall do.

To His Mother

Cincinnati, April 21.
You must know it first. Mrs. Emery has promised $25,000
for the University House in Salt Lake. Isn't it grand, grand,
grand. She doesn't want it put into the papers nor a fuss made
over it, but she says she can do it and is glad to. I knew after
I saw the houses at Ann Arbor that $10,000 wasn't enough. But
the $25,000 is almost too good to be true, so you'll understand
how I feel.

Indianapolis, April 24.

I went last night to a suffragist meeting and spoke in favor
of woman's suffrage because I was summoned as an expert
from Utah and Colorado. But I told them that it was a lot
easier to claim rights than to perform duties and that woman's
suffrage would not make Indiana perfect right away as they
seemed to think it would.

I seem to have raised on my trip East $14,759.87 in addition
to what Mrs. Emery gave. $1400 of that is definitely specified
for Garfield.

This chapter would not be complete without the record
of a conviction of Bishop Spalding that was born of his
experience in begging East and West. It is absolutely
impossible, he held, for the same man to work in Utah and
also to raise money by talking about it. In Utah, his
usefulness depends upon his trying to see the best in the
Mormons; the East expects him to expose the worst.
Even though he tries hard to be fair in his presentations of
his case, distorted reports are sent back and his influence
is weakened. The official Mormon paper declared, "The

BEGGING EAST AND WEST 205

concluding act of all of Dr. Spalding's Eastern addresses,
namely, an appeal for funds wherewith to 'fight the Mor-
mon Monster,' fully explains the cause of his activity/'
" I want to send that to John Wood," he wrote his mother,
"to show how hard it is for me to talk in the East about the
Mormons and then come back to Utah and try to reach the
Mormons." The charge was not just, but Spalding rec-
ognized that it was inevitable that the Mormons should
think so. He did not believe that this was peculiar to the
missionary to the Mormons; it applied to any Western
missionary. The whole spirit of the West despises the man
who "goes East to knock — not to boost." The pleader
for money, to meet the spiritual destitution and moral
depravity of the grandest and most promising part of the
United States, finds, on his return, that he has lost the
respect and confidence of his fellow citizens.

XIV

The Church in the Mining Camp

" I've a text for a new missionary sermon. ^ And a certain
man found him wandering in the fields and the man asked
him, What seekest thou and he said, I seek my brethren.'
Joseph wasn't seeking the man to ask him for information,
he was probably day dreaming or thinking of his dream and
his future; he had forgotten the welfare of his brethren
until the man met him. That is what I have to do — meet
people and ask them what they are seeking, wake them out
of their forgetfulness and show them that the real glory of
life is to seek our brethren. What do you think of it?"
Spalding beheved that if the Church is to win men to
Christ and His righteousness, she must go where the men
are. In the mining camps of the Western states are great
numbers of the brainiest, the most ambitious and the man-
liest men in the world. In Tonopah or Goldfield, Nevada,
for example, there were probably more college graduates
than in any place of equal size in the United States. They
were not there for Kfe. As soon as they made their stake,
or reported on a property for their employers, or surveyed
a claim or town site, or installed the machinery for a mine,
they left for the coast. East or West. In many cases they
become the heads of great enterprises, leaders in business
and poHtics. It was to such men he went, as they wan-
dered with their heads full of ambitious schemes, and re-

206

THE CHXTRCH IN THE MINING CAMP 207

minded them that the glory of manhood was to seek their
brethren.

Tacoma, Nev., Jan. 7, 1906.

I had a fine service at the mine of the Salt Lake Copper Co,
Mr. Fisher, a friend of mine, is superintendent and he arranged
things. I slept in his bed and ate with the men in the men's
house where we also had service. As Mr. Fisher says it's like
washing Unen — it will probably get dirty again, but it is a
good thing to get it clean once in awhile.

The mine is near the top of a mountain and the views of
the desert are wonderful. You can see Salt Lake fifty miles
away in one direction and range after range of the Nevada
mountains in the other direction. Mr. Fisher let the men
come to the service without its counting against their time and
wages. There had never been a service in the camp. The
mess room was crowded and they all sang splendidly.

Though this town is in Nevada I thought I had better not
go through without giving the Bishop of Nevada a Hft. I had
to come into Nevada and then back to Utah to reach the mine.
When I came back to Tacoma I found they had had no meet-
ings except once a year, when the Roman priest comes and so
I thought instead of going back to Salt Lake at one p.m. I'd wait
for the two a.m. train and hold a service in the Httle school
house. I got the key from Mr. Catlin who is a trustee, put up
notices in the Post olB&ce and store and told all the people.
That wasn't hard for there are not a dozen houses in the poor
desolate Uttle place. After supper, I dusted out the room, built
a fire, borrowed some lamps, and at eight o'clock rang the bell
and put on my robes. For ten minutes nobody came and then
three people and a baby. So I began. After a bit, two children
arrived and when I was half through the sermon another man
came in. It really didn't seem to have been much appreciated
but I congratulated myself upon having done my duty, and I
felt that I'd not lost much time as the two a.m. train reaches
Salt Lake before nine a.m. so I'd still have a full day there. The

2o8 FRANKLIN SPENCER SPALDING

railroad agent promised to wake me up for half an hour before
train time and so I got a room and went to bed. My room was
supposed to be one of the best, No. i, but it was easy to see I
wasn't the first to lie between the sheets on that bed. My feet
ran against something rough which I first thought was the tag
end of the coarse blanket but I put down my hand and fished
out a filthy dirty pair of old socks which I supposed the last
lodger had kicked off. I had rather a hard time going to sleep.
Well, to end the story the railroad man forgot to call me and so
I am rewarded for my virtue by having to stay in this forsaken
place until one, not reaching Salt Lake until seven p.m. where
there are a thousand things I ought to do.

I wonder whether it pays to be good. I have lost twenty-four
hours of most valuable time just because I held service in the
little town where it wasn't appreciated. I've a book to read
and perhaps I can think out a sermon.

When he had left, the miners of their own accord took
up a collection of $52.50 and sent it to him with the request
that he use it for himself. "Isn't that remarkable? It
comes in very handy for there has been no money in the
Bishop's Charity Fimd for some time."

There were camps where the Church had been planted
and then died. A living, hustling mining camp after a
time becomes a sad, discouraged place. After the mines
have become exhausted or have been shut down because
the water could not be pumped out, or the ore is too low
grade for profitable treatment, all the capitalists and well-
paid laborers leave. A few merchants, a few prospectors,
or some who own mines or prospects and with difl&culty
keep up their assessment, work and live on in the hope of
making a profitable sale, a saloon keeper or two — these
with the women and children remain. There is usually a
school house and sometimes an imexpectedly large number

THE CHURCH IN THE MINING CAMP 209

of pupils. The Episcopal Church has usually departed
with the capitalists. The Methodist Church lingers on in
some places, with a cheaper minister, until at last there is
no church at all. Some lay saint will keep the Sunday
school going just as long as possible, and read the service
at funerals, and prepare the abandoned church for a service
when the bishop or other wandering evangelist comes.

E. & P. R.R.
May 23, 1906.

That isn't Erie and Pittsburg, though it looks like it but
Eureka & Palisade, a little narrow gauge train. I am the only
passenger except the President of the Rebekah Lodge who is
going about cheering and strengthening the sisters. I'll have
to stop now until the next stop for the E. & P. isn't the smooth-
est train in the world.

I didn't try to call on all the people for there wasn't time.
In spite of the rain and cold we had a pretty good congregation.
But the singing was awful. Among the remains of the past^
when there were thousands of people in the town and the church
was booming, are some copies of musical settings to the canticles.
Two women sang them, taking the base, tenor, contralto and
soprano and doing the chorus as well. They have forgotten in
Eureka when to stand up and when to sit down ; they had only
old prayer books and no one knew the evening prayer responses
after the first two and till the last two. There is an old Presby-
terian minister there now. He is on the pension list and so can
afford to stay on a small salary, though we have more members
than they have. The train has stopped so few times I can't
write a long letter. I had a baptism and a confirmation.

As no one was able to tell when one of those dead towns
might rise from the dead it troubled Bishop Spalding to
know what to do. Pioche, Nevada, had once been a live
camp. When the ore failed and mining so far from the

2IO FRANKLIN SPENCER SPALDING

railroad did not pay, the rectory was sold and the church
taken down and moved to a more promising town. Then
with the building of the railroad, the old mines of Pioche
were opened. When Bishop Spalding began work in Utah,
Pioche was a live town again and needed a new church and
rectory. There were also new camps springing up.

Manhattan, Nev.
May 30.
Manhattan is a wonderful place. In January there was noth-
ing here at all and now, though most of the people live in tents,
there are well built houses too and I have a comfortable room
in the Nevada Hotel.

Tonopah, June 2.
I went to Goldfield last night and had service in the Masonic
Hall. I took up the collection for missions $15.65. Bishop A.
made a very unfavorable impression at Goldfield. They felt
if he would encourage them and promise some help they might
get going at a time when there was no Protestant church in
town, but he said, "This isn't my business. The spiritual
privileges you want are for you, not for me ; if you want them
you'll have to pay for them ! " This doesn't sound very sym-
pathetic, does it ?

Doubtless that bishop held the theory, shared by many in
the East, that money should be spent on places in propor-
tion as they are likely ultimately to become self-supporting
and permanent communities. "This," wrote Spalding,
"cuts out the mining camp. However wise such a policy
may be there are exceptions. We know that in a college
town students will remain but a short time, but we realize
the great importance of influencing them while we can.
A hospital is not a place where men live, but we put into
our hospitals a chaplain who tries to cure soul as well as

THE CHURCH IN THE MINING CAMP 211

body. Into every mining camp the Church should go,
realizing that she has a chance to win for God hundreds of
men. They are our brothers and sisters and they need
us.^^ He believed that in the new camps, even at their worst,
there was a respect for law and order and a regard for life
and property unknown on the frontier forty years before.
This was because of the work of the Church in the past, in
the old camps from which the new arrivals came. The
Church must follow those people and stand by them, and
they will stand for her.

Sep. 25, 1906.

At Silverton most of the leading ladies of the Guild have
adopted Christian Science. "We have been spiritually starved,"
said their President, "and had to have some food." We may
win them back if we can only get a good man. I wonder why
we can't be as earnest in teaching the truth as these Christian
Scientists are in teaching their poor, shallow, partial philosophy.
Most of them didn't come to church, because they couldn't
stay to communion. They have risen beyond the need of sym-
bols. I visited them all one by one and listened to the rub-
bish. It is pathetic how they are taken in. The President will
not leave the Church and she is going to read the books I send.
I think I helped her see a good bit of truth. I never realized
before what utter rot the "Science" is. The holy, precious
thoughts in Mrs. Eddy's book she showed me, were so illogical,
untrue, a constant confusion of thought by using words in dif-
ferent senses. As far as drugs are concerned, however, I'm a
Christian Scientist myself. The whole Christian Science phi-
losophy seems to me to depend on a false idea of the love of God.
They think God's love is a kind which relieves us of work and
pain and struggle. But it did not relieve Christ.

I rode horse-back to Ouray. Pretty good congregation and
two confirmed. I spent next morning calling and at one started
back on horse back for Silverton, twenty-four miles, and arrived

212 FRANKLIN SPENCER SPALDING

six thirty-five. In Ouray are thirty-eight communicants and no
clergyman.

TONOPAH

April I, 1907.

The church was crowded at both services. Johnes is doing
well and is a good mixer. The church is very pretty and com-
plete and the chancel is beautiful. It might be a little larger
in its seating capacity and yet perhaps it will take care of all
who come. The Ladies' Guild voted me one hundred dollars be-
cause I hadn't taken the offering yesterday but let it go to the
debt.

The consecration service is arranged for to-morrow. On
Wednesday I am to have a lecture on Socialism for the miners'
union and expect to have an exciting time, for the feeling is
running high and I may be able to do some real good.

Rhyolite,
April 9, 1909.

We had two services to-day in the Masonic Hall which holds
about sixty people. A. M. Keene and his wife are fine Church
people and he used to be a lay reader in Wyoming. I went
calling yesterday with Mr. Keene. There are two girls who
went to Wolfe Hall. The proprietor of the Mayflower Hotel
knew father in Pueblo years ago. We have organized St.
Thomas' Mission. It's like Thomas — a little doubtful at the
start but we hope it will come strong in the end.

I wish we had a good man for southern Nevada, though the
trouble is that each town is such a tough proposition that a
man would have to give it all his time, and yet there are not
enough people to justify that.

Las Vegas, April i2,'i9io.

The service last night was the first Church service ever held

in Las Vegas. I wish I could stay down here for six months as

Bishop Tuttle stayed in Montana towns, I believe I could get a

couple of churches built, though perhaps the interest is only due

THE CHURCH IN THE MINING CAMP 213

to the fact that I'm a novelty and do not stay. I am visiting
about twice as many points as I did last time I came to Nevada,
and that means more places to be revisited.

Bishops tell big lies about men. I guess Bishop Funsten
thinks IVe lied about A., for IVe found out more things about
him than I ever suspected when I recommended him to him.
But what is one to do to get rid of a poor man, or one who is
not adapted to the place? You must always hope that he will
do better somewhere else.

I hope Mr. Gray who is coming from Cambridge may settle
here and build a church, for the place will be permanent and
probably grow steadily.

PiocHE, Nevada
April 14.

The Court room was packed and they put the children behind
me, up near the judge's desk. There were 17 boys and 16 girls
and they moved about a good deal, though on the whole they
behaved pretty well. There were a lot of babies in the congre-
gation. The people would not leave the windows open for good
air. Just when I was trying my best to preach my hardest
they brought to the jail, which isn't six feet away, a drunken
man who hollered "murder" and a number of men had to get
up and go to the door to see, while I lost the attention of every-
body. It was hard work getting it back again. They thought
there was a fire, which is indeed a serious thing in a mining camp.

This is an old deserted camp which is waking up and may be
a good camp again.

Gold Spring,
April 17.

At Gold Spring the only place in which to hold service was
the school house, a tent twelve by fourteen. We got twenty
chairs in and had a congregation of thirty- two, nearly half the
population. The music was led by a phonograph. It was
quite grand to be singing "Abide with me" with "the Mendels-
sohn Quartet of New York." "Nearer my God to Thee" was

214 FRANKLIN SPENCER SPALDING

a little high but we made it with an effort. It was the first
religious service ever held in the place. Truly we are in the
West because they need us, not because they want us. Mighty
little enthusiasm here or at Fay and I couldn't get the boarding
house, which was the best place here, for the manager and his
wife said it would be too much trouble to move the table in and
out. They are Christian Scientists.

who has taken me in here, is an agnostic, full of

Spencer, etc., and won't have the children baptized for there is
no sense in it. We had a friendly argument and he said I made
out a more sensible case for it than he had heard before.

I went through the mine and the mill and they seem to have
a lot of ore which runs twenty or thirty dollars to the ton gold.

Caliente, April 20.

Last night a new distraction presented itself. Usually the
babies are hard to compete against but last night there were
two dogs, and one of them during my sermon amused himself
by standing on his hind legs and walking up and down the aisle
just in front of me. I had hard work keeping my face straight.

I gave my lecture on Socialism on Monday night to so fine
and attentive a congregation that it was a pleasure to speak.
In the afternoon I got the Ladies' Guild organized and they
will keep up the Sunday school. I baptized two children.
Both have saloon keepers for fathers ; I hope it will do good.

Battle Mountain, May 21.

The people come out so well and Mr. Thomas is doing so
splendidly that it is inspiring. The new church here is going
to be very nice. The corner stone is to be laid to-morrow,
rather a curious thing, for the church is nearly finished except
the corner where the stone is to go in.

About thirty miles west of here we had the first service held
for years. There was a good crowd in the hall though I'm
afraid most of the men went back to drinking and gambling as
soon as it was over. At Palisade a man was at church and after

THE CHURCH IN THE MINING CAMP 215

service was over, he got drunk, bought two bottles of whiskey,
and was killed on the way home by the rail-road — a terrible
sequence, for the service can have done him little good.

Bishop Spalding believed that the Church must be repre-
sented in a mining camp first of all by men. "It all de-
pends upon getting the right man. A poor, puny ritualist
would not be much better than the graduates of the Moody
Bible School who are in charge of some Congregational
Churches.'' The men, then, must have a message they
believe in, and without cant or indifference are living them-
selves the life they recommend. One of the weaknesses
of the work in mining camps is the timidity of the start.
It takes capital to go into the mining business, and the
Church must put in the capital to back up the man. "The
saloon has Hghts, shelter for the homeless men. Let the
Church open her reading room. Dance halls and cheap,
low theatres are inviting patronage. Let the Church pro-
vide decent and healthful recreation. The mining camp
knows no distinction between Sunday and week day, and
if the men have a chance and real inducements are given,
they will come to worship, or to hear a lecture, or to listen
to good music any night in the week."

The capital which Spalding possessed and was most
willing to invest in this enterprise was his own virile man-
hood and a message he believed in and lived out ; one thing
more — he had the ability to lecture. At one place men
came to him and said that they were glad to hear him
preach, but, since they had no entertainments, would he
not after preaching give a lecture. He had only two
lectures at that time which seemed to meet the situation;
one was on "Spiritualism" and the other on "Christian
Socialism," lectures he had given in Erie. This lecture on
Socialism seemed to strike a popular need and he was

2l6 FRANKLIN SPENCER SPALDING

requested to give it again and again in the mining camps.
Labor conditions are bound to be uncertain in mining
camps, because every miner knows just what the value of
the output is, something that his brother toiler in other
industries does not know, and about nine-tenths of the
alleged capitalists are gamblers and misrepresent rather
than represent capital. When therefore a man appeared
who seemed to think straight and to have the courage of
his convictions, the miners eagerly turned to him for light
upon their economic problems. To Bishop Spalding this
move on the part of the men, many of whom he had never
before been able to reach, seemed to be a great opportunity
for the representative of the Church to stand for justice
and restraint and help others to do so.

When his mother read that he had been speaking on Social-
ism, she expressed the fear that he would be misunderstood.
He repHed, May 25, 1908, "The Socialism doesn't seem to
endanger my standing, for you see, here is an invitation to
a big church on the strength of it, though I'm not to blame
for all the talk in that direction for I definitely declined those
invitations and I have refused to sign any of their papers or
be associated with the movement officially, so don't worry."
A letter had appeared in the Salt Lake papers criticizing
him for showing interest in Socialism, and the Socialists
elsewhere, following up this clue, invited him to write
for their publication and to speak at their convention.
Spalding became, as we have seen, a Socialist in Erie, be-
lieving in a new social order based upon cooperation in
place of competition, but further than that he had not gone
until he came to grips with the workingmen in the mining
camps. As he knew from his parishioners, the workingmen
in Erie, their industrial problem, so he learned in the
mining camps from the miners themselves the situation

THE CHURCH IN THE MINING CAMP 217

confronting them. Spalding^s approach to the social
question led partly through theories and books but chiefly
through men and facts. The Communist Manifesto which
he read at this time brought truth and hope. It made
him see that social salvation might come through the
masses. He believed for a long time that the Christian
Church exists for the sole purpose of saving the human race.
So far she had failed but Socialism as taught by Wm.
Liebknecht^s "No Compromise/* showed him how she
might succeed.

Myton/ Utah, Oct. 22, 1908.

I had a service every night but one, and then I gave a popular
lecture on my trip abroad which they seemed to enjoy, and so
IVe arranged with the Mormon Bishop to give it to the people
in the State House on Monday night. These people don't
have much in the way of entertainment and I thought it would
do them more good than a sermon.

I had a successful time in Theodore except financially. In
the morning I confirmed a nice woman and had Holy Communion
for her and one other faithful woman. At two I attended guild
meeting — there were only four members — and helped tie a
quilt. Then at four under the auspices of the "Local" I gave
a lecture on "socialism" to a good big crowd, and at night we
had the hall full and a mmiber of "Comrades" heard some
religion. My lecture on "Christianity and Socialism" seemed
to bring out the people and I hope I put enough Christianity in
to make it useful to the Church as well as to the state.

D. & G. R., Sep. 3.
There was a cloud burst or something like it which made the
little Price River a raging torrent and simply cut out of exist-

^ Some of the towns were not mining camps. But the letter postmarked
at those places refer to the subject of this chapter, and are used for that
reason in this place.

2l8 FRANKLIN SPENCER SPALDING

ence a piece of the road bed. There were eight trains blocked
on the west side and nine on the east and so it was great ex-
citement meeting them and counting them up. Their pas-
sengers shouted to us that they were glad we were out of the
way and we shouted to them that they were the interferers
with traffic. However, at Helper Mr. Shepherd, the Secretary
of the Y. M. C. A., and his good wife gave me a fine supper and
I had a splendid congregation. It was mighty good of the men
to come for they were tired out with all the extra work and
irregular hours.

This Mr. Shepherd, the heroic worker among railroad
men, said to the writer in August, 1916, "Bishop Spalding !
There was a man whom the boys loved. I could pack
the hall for him any time of day or night on an hour's notice
when he would speak, and such a preacher ! I never heard
the Gospel put as that man preached it." Spalding has
been criticized by those who knew nothing of his untiring
toil, for neglecting his chief work in the interest of Socialism.
As his letters show conclusively, he was primarily a preacher
and missionary, and lectured only because he could reach
men that way. "It seems a good idea," he wrote, "to get
up lectures for the people who do not go to church, both
as a means of getting a chance to talk to them and also
to advertise the church services." In mining and rail-
road towns where the work is continuous, one shift of
men is always off duty. If men could be reached at
all, the day was as the night. So we find him lecturing
and preaching at aU hours.

" We had a splendid service at Helper last night — more
attended the service than the lecture." On Feb. 8, 1900,
he writes, " I'm to have two services to-morrow and am to
lecture on Socialism on Monday night. I ought to have
a chance to speak to some non-Church goers. "

THE CHURCH IN THE MINING CAMP 219

Theodore, Feb. 9, 1910.

The scheme to speak on Socialism one night if all the Social-
ists would come to church worked well, for we had the biggest
crowd I ever had here — very nearly the entire population, I
think. The socialist meeting was fine and the subject gives me
a chance to work in a few observations on the false socialism of
the Mormon Church. In my lecture on spiritualism I have a
chance to expose tactfully mediums and psychics like J. Smith.
I lecture at one to-day. I am staying with A. He is the pub-
lisher and editor of the B. Record — the brightest paper in this
part of the country. They live in two rooms, husband and
wife and two children, and I have a cot in the general room
(dining room, sitting room and kitchen). I got up first this
morning and built the fire. Then he got up and together we
went to the office and started the fire there while Mrs. W. and
the two boys were dressing. Yet she is always happy and
cheerful.

The worst thing about traveling this time of year is the diffi-
culty of keeping clean, for you can't take a bath in a lard pail
of water and that is about as much as you can keep melted.
I'm beginning to look forward, not only to seeing Sarah, but to
the bath tub. After lunch I had a chat with some Socialist
comrades, for they seem always more numerous than Christian
disciples. I'm to go to the Guild this afternoon and get the
Mission Study class started. They have eight members and
have the books you ordered sent to them. They are very
nice earnest women and most enthusiastic. We simply must try
to help them build a church this year.

Randlett, Feb. 12.
I got my mail on my return here and your letters were most
welcome. Somebody who signs his name Anglican has written
a very hot letter about my address I made at the Y. M. C. A.
I suppose after being set up by the five years anniversary, etc.,
it is good to be humbled with the information that I am a no-
toriety seeker. I wonder who it can be, for he is so personal

220 FRANKLIN SPENCER SPALDING

that it must be somebody who hates me right bitterly. Mr.
Wood's letters are more serious and I will answer both as care-
fully and himably as I can. I suppose Sarah sent you the ''Inter-
Mountain CathoUc'^ with its attack on me. The address was
at the Y. M. C. A. and the Roman Church dislikes that insti-
tution so much that I guess they were looking for a chance.

Clouds were gathering upon Bishop Spalding's horizon.
The Pope, because of the attitude of Socialists toward the
State Church in Europe, had fulminated against Socialism ;
and therefore, forsooth, every Roman priest and paper in
America must fight Socialism. There are always a few
Protestants willing to do the bidding of the Roman Church
by writing anonymous letters or doing other dishonorable
things. But, what was far more serious, in his own com-
munion were men who wanted him to stick to the simple
Gospel; by which they meant a Gospel which in no way
challenged their economic position. They were willing
to support him so long as he organized Women's Guilds,
Mission Study classes. Girls' Friendly Societies and held
services attended by women and children. But when he,
fisher of men that he had been commissioned by Christ
to be, went for men, with the kind of bait men were hungry
for, these supporters of churches and contributors to mis-
sions made their voice heard in places of authority. When
Bishop Spalding accepted the bishopric he thought that
it would give him freedom to say things which he found
difficult to say in a parish. He was to find that the same
influences surround all ministers whether in one kind of
work or another. For true it is, as Spalding himself said,
" that the man who does the conventional work among the
superintendents and their families does not touch the com-
mon workmen, while the man who reaches the common
workmen is looked at with suspicion by those in authority."

THE CHURCH IN THE MINING CAMP 221

To His Mother

Eureka, April 2, 191 1.

Yesterday I had a fine experience. I went down in the
Centennial Eureka mine — the deepest and most complete in the
State. We walked in a tunnel seventeen hundred feet and then
down a shaft in the cage seventeen hundred feet further, first
going up to the top five hundred feet up the mountain above
the level of the tunnel. Most of it was lighted with electricity.
Down at the bottom they are driving a tunnel six hundred feet
through useless rock in the hope that the ore body which they
have above runs down that far. If it does they will have a
great fortune for it is two hundred and fifty feet between this
lower tunnel and the one they are now working and so there
will be two hundred and fifty feet of ore which runs from thirty
dollars a ton up to thousands silver, gold, copper, and some
lead. The mine belongs to the U. S. Mining Co. and the Super-
intendent is one of the trustees of the hospital and his daughter
did my typewriting. That is an illustration of the way, under
the present capitalist system, the men who do the work with
brains and hands, do not get the profits, for X's salary isn't
large and the men get $2.25 to 3.50 a shift of eight hours. The
miners in Eureka are a fine lot of men, many of them owning
their own houses. The trouble is that they are mostly English,
and there is no disputing the fact that the lower class English-
man is so used to getting his Episcopal religion for nothing that
he gives very little. I am to hold service every night this week.
Mr. B. last night gave out this notice, ** Bishop Spalding will
continue to talk until next Sunday night." I do seem to keep
pretty steadily at it.

Eureka, Feb. 22, 1912.

I hope I can say the right thing at the Miners' Union to-night
for it is really a great chance to plead for real sociaUsm as against
a fake socialism which is nearly anarchy.

222 FRANKLIN SPENCER SPALDING

To His Sister

D. & R. G. R.R. on time
March i8, 191 1.
I have read the very interesting article on scientific man-
agement. Of course Mr. Taylor is very careful to insist that he
is quite as much interested in discovering methods of increas-
ing the efficiency of the human machine for the benefit of the
laborer as for the increased profits of the employer. But what
guarantee is there that the employer, the capitalist, shall not
in time appropriate all the advantages? We speak of "labor
saving machinery," but the fact is that labor saving machinery
has done far more to increase the profits of capital than save the
toil of laborers. It must not be forgotten that the United States
is in theory a democracy, not a benevolent monarchy. I can-
not see what guarantee labor has that it will continue to reap
the benefit of its increased efficiency. The insincerity of piece
work is clearly brought out in the article. In theory, piece
work is a plan to enable the skilful man to earn more money,
but in practice it is a scheme to speed up the human machine
and then lower the price per piece so that more product will be
obtained by the employer for the same number of hours and the
same wages. In just the same way the more efficient laborer
will not get more wages for handling forty-seven tons of pig
iron than for handling twelve tons unless a kind Mr. Taylor
sees that he gets it ; so long as Mr. Taylor's men alone know and
use the new secret, then he can afford to be just and generous.
But just as soon as rival industries use the new methods the
competition for profits will result in the same exploitation of
labor as at present. I cannot therefore see how this weakens
the Socialist demand — that the State, for the common good,
own all the means of production — at all. Indeed the histori-
cal fact that when the invention of steam gave promise of great
improvement in the conditions of labor, the fact that present
ownership of the factories, etc., resulted in capital getting all
the benefits ought to warn us to-day that scientific management,

THE CHURCH IN THE MINING CAMP 223

unless public ownership comes first, will likewise result in con-
tinued low wages and increased great fortunes.

To His Mother

Salt Lake,
May 12, 191 1.

Oh ! I don't know what my duty is. I haven't told anybody
yet, but when I went to the Oregon ShortUne office to see about
my railroad pass, Mr. A. who has always attended to the matter
referred me to Mr. B. up-stairs. Mr. B. said, "I will be per-
fectly frank with you. You made a speech to our strikers in
which you seemed to favor them rather than the company,
and therefore we have decided that we will not give you a pass
this year." I told him that of course he would understand that
I could not surrender my right to free speech for a railroad pass,
and that from now on I would pay full fare, not even using the
half fare privilege which he said they had not withdrawn since
it was a general conmiission which granted such privilege.

So you see that I've another proof of our present competitive
system. I wonder whether I'm all wrong and whether I ought
to settle down and be an advocate of things just as they are.
Of course you must say nothing about that because it would be
small business to attack them on such a personal matter. They
have a right to withdraw the courtesy if they please, though
the fact that they have withdrawn it forces me to see that there
was an object in giving it.

To His Mother

Salt Lake
Oct. 14.
I wonder why I can't be like Dr. A., the Methodist Super-
intendent. He just does his work, looks after his ministers and
feels no responsibility for changing anything. They send him
the money and all he has to do is to spend it as wisely as possible.
He didn't care whether there was a strike at Bingham or not ;
all he wanted was a committee to see if Church property couldn't

224 FRANKLIN SPENCER SPALDING

be exempted in Utah, because they were beginning to tax rec-
tories. He has a lot easier time than I do, and I guess does
more good. Still there were other Christians who were charged
with wanting to turn the worid upside down, weren't there ?

The storm which was rising because of his lectures on
Socialism for the miners and trainmen broke when he at-
tempted to work out his idea in a mining town. It was one
thing for a peripatetic bishop to speak to working men
three times a year at most, and quite another for him to
organize his type of church in a town and supply it with
his type of man. In April, 1908, he visited Garfield,
twenty-eight miles from Salt Lake, where a property capi-
talized at one hundred million, was being developed and
where crowds were flocking in. It was not until two years
later that he foimd it possible to start work there.

To His Mother

Salt Lake, Feb. 21, 1910.
At 2.55 I went to Garfield. The Sunday School in East Gar-
field is doing well and now Mr. Rice has been asked to take charge
of a Sunday School in Middle Garfield and we are beginning
in the town site proper. Ultimately I suppose houses will be
built in Garfield proper for all the hundreds who work in the three
great plants. The Utah Copper, the Boston ConsoHdated, and
the American Smelter are strung along the lake shore for six
miles, the town being in the middle. Now only about half live
in the company houses in the town and the rest live in little
temporary shacks they have built near their work. We have
built a shack too at the Utah Copper and there are about fifty
in the Sunday. School. A man named Jackson, just a laboring
man, started a Sunday School at the Boston Consolidated, but
he has asked Mr. Rice to do that now and Rice has started even-
ing meetings in the Odd Fellows Hall in Garfield, and it was to

THE CHURCH IN THE MINING CAMP 22$

address this meeting I went out. It turned out a bad night
but we had a pretty good crowd all the same. The Baptists
began work in Garfield ahead of us and I don't want to seem to
be competing with them and yet I do feel that sometime we must
have a church there.

Rev. Maxwell W. Rice, whom Spalding sent to Garfield,
was from the East, where his father was a professor at Wil-
liams College. A Williams College and Cambridge Sem-
inary graduate he had offered himself to Bishop Spalding
after two years work at St. George's, New York. Spald-
ing, doubtless with Rice in mind, once told the writer that
he preferred men who had served in such churches because
they knew how to tackle problems and were not confused
by new situations. Rice, brought up in comfort and refine-
ment, went into Garfield and lived in the bunk house with
the men. He and several of the men built the shack,
to which the letter alludes, with their own hands, roofing
it with corrugated iron under a sun which beat down upon
the treeless plain until their hands were blistered. But,
though built by them with money which Rice got from
Eastern friends, it stood upon property owned by the Utah
Copper Company, as was every other shack in "rag town."
There the work began, with kindergarten, Sunday School,
Women's Guild, Men's Club, and religious services on Sun-
days and Wednesdays. Rice identified himself with all
the people of Garfield, playing tennis with the men in the
company's office, hiking with the boys, eating with the
laboring men. In every way he was superbly equipped
to work out the plan Spalding had been dreaming of since
he first visited the mining camp.

One day a group of twelve young men, Scotch and Welsh
miners, asked Rice if they could not meet after the evening
service on Wednesday night in the mission shack and study

Q

226 FRANKLIN SPENCER SPALDING

sociology. Rice, with Spalding's hearty approval gladly
gave the permission, and the club met several times. Word
was carried to the officials of the company that a group of
Socialists were holding meetings on company property.
The resident manager was immediately given orders to
refuse to allow land of the company to be used by the church
for any such purpose and to discharge any employees who
attended the meetings.

Bishop Spalding, as was his manly and frank way, went
straight to the office of the General Manager. He had a
fine sense of humor and it served him in this critical moment
when all that he had stood for and been advocating for years
hung in the balance. "May we speak with the man in
charge of the religious department," he asked of that
official. The manager appreciated the humor but he also
was facing a crisis, for he was simply carrying out orders
of a man higher up who lived at a distance. Spalding and
Rice were told that hereafter the company would lease the
ground upon which the mission shack stood but the terms
of the lease were to state that the church should always
stand on the side of the company, never on the side of the
working man. The manager declared that the company
had a hundred million dollars at stake and that labor condi-
tions throughout the mining regions were critical. Then
this conversation followed :

Bishop. "Would you object to the church's opening a
reading room?" Gen. Mngr. "No, but we should insist
that objectionable papers like the ^Appeal to Reason'
and *The Magazine of the Western Federation of Miners'
should not be allowed."

Bishop. "But if the 'Appeal to Reason' were given
to the reading room by local SociaHsts and when they
inquired why it was not placed on the tables, the missionary

THE CHURCH IN THE MINING CAMP 227

replied, * Because the management or the company does
not approve of it/ wouldn't that create rather than allay
discontent ? ' ' Gen. Mngr . ^ ^ That would be a very tactless
method of replying. It would be the missionary's duty so to
reply that the company would be saved from criticism.''

Bishop. "Would you object to a debating club?"

Gen. Mngr. "No, provided no debate on socialism or
labor questions would be allowed, and here again tact should
be used to side track such questions if they were proposed."

"How," wrote Spalding, to the Secretaries of the Joint
Commission on Social Service, " can the Church undertake
work in a town under such limitations as to her freedom of
speech? If you say it cannot, then I ask, is nothing to be
done for the moral and spiritual welfare of the human
beings who live there ? "

The Y. M. C. A. has faced a similar problem in the rail-
road work where the land on which its building stands is
owned by the company and where the company pays the
salary of the secretary. The secretary is instructed to be
neutral in every dispute between the men and the company ;
under no circumstances is he to express any sympathy
with the men or allow the building to be used to discuss
economic or social problems; its service must be limited
to "welfare" work. The acceptance of a subsidy closes
the mouth of the recipient. Welfare work may be the task
of the Y. M. C. A. but the Church of Christ must be God's
prophet.

To a Socialist who was critical of what he did in Garfield
and sent him "The Inside of the Cup," Spalding wrote:

July, 1913.

I am afraid this will have to be a long letter and first about
the Garfield matter. There is nothing about Garfield in "The

228 FRANKLIN SPENCER SPALDING

Inside of the Cup." In the first place the men with whom I
had to deal in Utah were only representatives. They can't
help themselves. They are not Mr. Parr. They work for
salaries — big ones I'll admit, and salaries they earn because
they are supposed to be as clever as Lawyer Langmaid in keep-
ing obstreperous labor leaders and meddling parsons in their
place. But if John Hodder had blamed it all on Mr. Langmaid
he wouldn't have played fair, would he ? Garfield's Eldon Parr
is I suppose Simon Guggenheim. It helped Mr. Churchill a
lot to have his real villain where he could lay hands on him.
Then in the second place the Bishop of Utah hasn't a job like
John Hodder. I don't mean that he must behave circumspectly
because others depend on him. The McCrea incident covers
that, but I mean that a bishop's job prevents specialization.
It is simply absurd what we have to try to do. While this
Garfield matter was on I had the following duties to attend to
(a) I was trying to keep a girls' school going ; (b) 1 was trying
to keep a hospital in peace. The cleverest surgeon on the staff
didn't like the head nurse. The business manager would spend
more money than we could afford, &c, &c. (c) We were plan-
ning the Men's House at the State University. It involved an
expenditure of $25,000 given me to use. I had to be sure the
plans were 0. K., that the estimates were safe, and I had to
persuade men to be on the building committee and women on
a furnishing committee.

(d) I was bringing out a Pamphlet to try to make the Mor-
mons (after all they are the main job) think. It took four years
to get it up. The idea was to show by the only original texts
that can be tested that Joseph Smith wasn't a reliable trans-
lator of ancient language.

(e) The Indian work had to be looked after. The Agency
was moved — a new mission house had to be arranged for
through the authorities at Washington.

(J) Because there are so few missionaries in Utah I had to
try to be general missionary, going to preach where I could get
the chance, sometimes away from home three weeks at a time.

THE CHURCH IN THE MINING CAMP 229

Well, what is the use of giving in. The Bishop of Utah has
nothing to do compared with the Bishop of New York or Massa^
chusetts. This is an age of speciaUsts. John Hodder was
able to specialize in Dalton, Ct. I wasn't able to specialize in
Garfield. The man, who was there who might have done so
and whom I could have backed up, had to resign and go to Europe
with his aged parents. The only man I could find to take his
place was a good old ' Dr. Oilman.' What else was there for me
to do but let this elderly clergjonan do the only kind of work he
could do and not undervalue it, but try to make it, by encourag-
ing him, as useful as it could be made to the people in Garfield
who would probably be helped by it, some of them possibly;
although Garfield is not quite like the city Mr. Churchill writes
about. In Garfield practically nobody cares whether there is
church or not. The Mormons have their meeting house, very
likely their church owns stock in the company. The Non-
Mormons or some of them want a Sunday School for the children
and they organized that themselves, the superintendent being
the manager of the company store. He used to be a Camp-
belKte preacher. When it was proposed to locate ^ Dr. Gilman '
in Garfield I saw this Sunday School superintendent and asked
if he would contribute to his salary and ask some of the other
people to do the same — making the local contribution at least
$25.00 per month. He agreed and then went to the superin-
tendent of the mine and together they arranged to make the
company pay it. That would put the ' Rev. Dr. Gilman ' under
obhgations to the company and at the same time enable them
to get their religion free. You will ask : " How about the workers
themselves — don't they want free religion?" No, they don't
care for any kind of religion. We couldn't hold out-door meet-
ings because the company owned streets, vacant lots and every-
thing and I almost doubt whether any of the workers would
listen to the man who made a try. We thought of building a
church in Pleasant Green, a town two miles outside the com-
pany's land, but we found that nobody in the town would dream
of going so far to church. ^ Dr. Gilman ' has had the effect of

230 FRANKLIN SPENCER SPALDING

interesting the company in those men in certain ways, no doubt
insincere ways, but ways. They have opened a club and bath
house and pay a man, picked out by ' Dr. Oilman,* $75. a month
to care for it. They have laid out a baseball park and paid
for the uniforms for the Garfield team. The men are quite
willing to take their recreation from the company and most of
them would be quite willing to take their religion, if they wanted
any religion. I guess that is degrading the word "religion"
and I will withdraw it and put ** church" in its place. We
simply must believe that even the people in Garfield are reli-
gious animals like the rest of humanity, but just how it expresses
itself I don't know. You ask what is the reaction of this sort
of church on the wage earning class-conscious workers. The
only hope is that those who think understand. "War, too, is
hell" and we want it abolished, but while it lasts there must be
chaplains and red cross nurses, and so long as they comfort the
dying and nurse the injured it matters very little which side
pays their wages. I've sometimes wondered whether there is
in a company town like Garfield any self respect. When the
wage system has done its work on an individual or group of
individuals is there any self left to respect?

No, I can't see that I had any other course. You and I know
that "the whole head is sick and the whole heart faint ; from the
sole of the foot even unto the head there is no soundness in it."
I could have published the whole story. It might have been a
ten days wonder. The men now in charge might have lost their
jobs and smoother, more oily Langmaids been put in their
places, but would it really have helped toward the destruction
of the present system or rather would it really have hastened
the evolution out of the present system? I've been trying to
think out a sermon. It might be, "Verily I say unto you they
have received their reward." It is repeated three times. About
alms givers who are doing their duty to their fellow men, about
prayers who are doing their duty to God, about pastors who are
trying to do their duty to themselves, to their true selves, by
subduing the flesh. To act openly, to make a fuss about it,

THE CHURCH IN THE MINING CAMP 23 1

to attract the attention of the world means nothing permanent.
It brings a present satisfaction. It enables them to think they
have done a big thing and to have a smug content. But the man
who counts is the man who grows strong at the heart, who has
personality which is always weakened by the grand stand play.
That is surely the big thing in **The Inside of the Cup." If
God gives me strength quietly to live and work and teach the
absolute need of Social Revolution, nothing less, ten years
from to-day I'll have done more good in Utah than if I could
stir up a strike at Garfield or bankrupt the Utah Copper Co.

I am very grateful to you for the book. I'm going to try
to get people to read it. Even more wonderful than the story
itself is the fact that he should have written it. I don't mean
to suggest that Churchill isn't a sincere man and yet I think
probably he chose the subject in part at least, because he thought
it was interesting and people would buy the book. Surely that's
wonderfully encouraging. When Bernard Shaw wrote '' Wid-
ows' Houses," he had to put it among the ** Unpleasant Plays,"
and it doesn't put the case as strongly as this best selling novel.
That's a lot of progress in twenty years.

The subject they have given me at the General Convention
is ''The Church and Democracy." Of course I must think of
democracy industrially. To think of it politically would only
be ' flop doodle.* I'm trying to find out what proportion of our
95,000,000 constitute the democracy, the real demos. If all
exploited workers were class conscious how many would there
be? How many by I. W. W. reckoning constitute the prole-
tariat ? Do you know, I think I'll write to Victor Berger though
I don't know him. Please forgive this long letter in my blind
hand writing.

The general manager said to the writer in Salt Lake City
in 1916, ''I wouldn't tell Rice this, but perhaps we had, in
our effort to pay dividends, overlooked the men. All that
we have done since for them is really due to Rice. And

232 FRANKLIN SPENCER SPALDING

we have many more things in mind to do. Bishop Spalding
was a great man and always did what he thought was
right."

Bishop Spalding went to the General Convention of 1913
fresh from this experience of failure in the work in the min-
ing camp. In the Cathedral of St. John the Divine, before
the most representative assembly of the Episcopal Church,
he spoke on the Church and Democracy. He had pre-
pared the speech with great care during his vacation, and
on the evening of its deUvery, he prayed earnestly for cour-
age to deliver it, knowing full well what it might mean to
his work. Before him, filling every seat in crossing and
choir, sat bishops, deputies and prominent members of the
Woman's AuxiUary. In the great city at his feet stood the
mighty buildings in which resides the power that dictates
policies for mines and railroads throughout the West. In
that place Spalding, like the prophet Amos at Bethel or
Savonarola in the Duomo of Florence, told of what God
had led him to see ; he quoted the man who said to him that
he proposed to control the preaching that went on in his
town, and told of the railroad official who refused the pass
because he did not approve of the speech Spalding had made
to his striking workmen. He admired such men, he said,
for their frankness ; business is business. But let them not
forget that the class-conscious working-man is equally logi-
cal in not wanting the reUgion which is given by those who
consider reUgion a useful soporific calculated to make men
content. "Surely," he cried, "there can be no doubt on
which side the Church of Jesus Christ ought to stand,
where the issue is between dollars and men. She must
stand on the solid ground of economic truth. She must
learn that labor, not capital, is the basis of all value, that
men at their worst are worth more than dollars at their

THE CHURCH IN THE MINING CAMP 233

best. . . . She must take her place on the side of the worker,
giving him, from her Master, self-control and courage and
hope and faith, so that he may fight his battle and win his
victory, which is not his victory alone, but the victory of
society; the victory of cooperation, of love over selfish-
ness. . . . The Church, if she is to be a real power in the
Twentieth Century, must cease to be merely the almoner
of the rich and become the champion of the poor.*'

The congregation of Churchmen, bankers, lawyers,
women, listened spellbound, caught in the torrent of his
speech, the terrible earnestness of his manner, the deep
religious emotion of his closing appeal. Then the congre-
gation left the cathedral and the storm of criticism broke.
"I want this talk about the Church being on the side of the
rich stopped," exclaimed one of the most distinguished
bishops. "It is not true. Look what the Church is doing
for the poor." "Why shouldn't I accept money from the
mill owners," said a prominent bishop of a Southern dio-
cese, "for use in the mill town ? " " Never have that man in
our parish again," exclaimed a sister of a certain rich bishop
to her rector. And the rector recalled that a few weeks
before the same lady had called Spalding "lovely," and had
expressed her desire to have the missionary offering sent to
"our own people in the West" rather than to "foreign
missions." The wife of one of the prominent lay deputies,
a great corporation lawyer, pleaded with Spalding to keep
quiet and told him of a rich man who had intended to make
a large contribution to a Church hospital in Japan but
now refused to give a cent to a church that tolerated such
a bishop. A woman who was a leader in the Woman's
Auxiliary and gave away thousands of dollars to missions
told him that he would never know how much harm he had
done to the missionary work of the Church. The secretary

234 FRANKLIN SPENCER SPALDING

of a certain layman's organization told Spalding that he
must stop his socialism, that he was breaking the hearts
of his friends, and ruining not only his own reputation but
the very Church itself.

To A, R, r.

Sept. 21, 1914.

I sometimes wonder whether the Protestant Episcopal Church
and Social Service can live together. I did get jumped on so
hard for the speech I made at the General Convention from the
great lights of the Church, both male and female, that I can't
help wondering whether the social and the historical program
of the Church doesn't make interest in Social Service along
radical lines an absolutely illogical development. Mr. Clinton
Rogers Woodruff and myself, for example, have been having a
little correspondence. He admits that the class struggle may
be an economic fact but insists that it is the duty of the Church
to keep quiet about it. Isn't the mission of the Church to appeal
to the respectable, well-to-do people to live passably decent
lives, be honest neighbors, to share their wealth with the poor
and to worship Gk)d in the dignified manner set forth by the Book
of Common Prayer? Now mind you all the protests have been
made as the result of one short address by an insignificant mis-
sionary bishop.

To his mother who shared his inmost soul he wrote, "I
wonder whether the time will ever come when it will be my
duty to resign from the Church for the sake of the Church,
for I cannot quite see how I can stop speaking out what I
think God's spirit shows me as the truth." He thought of
himself as an insignificant bishop, but he had in and through
his work, in Erie and in Utah, experienced a new thing.
By contact with the miners in Utah, as by contact with the
dock- workers in Erie, he had awakened to the fact that three-
fourths of the men, women and children in America are

THE CHURCH IN THE MINING CAMP 235

wage earners and nothing else, and are as dependent as
were Southern slaves upon the bounty of the few who own
the tools and reap the profits of the competitive economic
system. The existing economic system gives to a few the
power to give or withhold from the many everything that
makes life agreeable, both the means of earning a living of
any kind and the kind of religion they are to believe. Spald-
ing saw the fundamental injustice in such a system which
no philanthropic work can make right. If the Church would
help those impoverished by the privileges that enrich her
she must help destroy those privileges. Until she is ready
to do what she can in restoring to men their equal rights to
the use of God's gifts, she will look in vain for the interest
and service of laboring men. To this stern and tragic
fact the Church was blind, as was the Jewish Church in the
time of Amos. This bishop, like him of Tekoa, was told
by the Church in General Convention assembled, to go back
to his sheep. But there were those who heard and under-
stood. "We can think of few men," declared the Bishop
of Michigan in November, 1914, "whose influence is so
likely to live, and few whom the coming years are so likely
to justify "

XV

The Church and Socialism

Undoubtedly the most conspicuous fact in Bishop Spald-
ing's Ufe was his championship of the cause of the working-
man. It was the passion of his life. He was an enthusiastic
convert to the economic theories of Karl Marx and he saw
in SociaUsm the instrument by which, imder God, the terrible
wrongs and inequaUties which mark the civiUzation of to-
day were to be righted. He belonged to those religious
pioneers of our day who see the larger interpretation of which
Christianity is capable and which it must receive if it is to
become again the dominant factor in civilization.

Frank Spalding wrote for * The Christian SociaUst ' the
story of his conversion to Socialism. It was a recollection,
written shortly before his death, and very briefly told. It
gives but a faint idea of the process by which he reached
Marxian socialism. The biographer has attempted to
show, in previous chapters the steps toward socialism which
Spalding took. The reader will recall that while rector of
St. Paul's, Erie, he came to see in the case of his own parish-
ioners, the effect of the introduction of new mechanical
devices upon the wage earners ; that while the few are helped,
many willing and able workers are cast out of the active
industrial life and are driven into shiftlessness, vice and
crime, and that the increased wealth which the rich received
did not make them better men and women but, on the
contrary, worse. "I was forced to reaHze," he said in his

236

THE CHURCH AND SOCIALISM 237

story of his conversion, "that thousands who had as good a
right to the fullness of Hfe as I had, did not have a ghost of
a chance. ... I was forced to realize that the power to make
and save money carries with it the destruction of the impulse
to give it away." The capitaHstic system, though it pro-
posed to substitute charity for justice, was, he beHeved,
diabolically contrived to take the heart out of charity, and
in spite of noble exceptions, usually succeeded.

If social salvation is not to come through persuading,
on the part of the churches, the rich and mighty to be kind
and generous and public spirited, how can it come?
The Christian Church exists for the sole purpose of sav-
ing the human race. Is it a hopeless failure? SociaHsm
told him that though social salvation could never come
through the classes, it might come through the masses.
Competition will not be stopped by making the victors so
pitiful that they will share the spoils — but by making the
vanquished so strong that they can no longer be robbed.
That brought to Spalding truth and hope. Toward the
close of his ministry in Erie he announced himself a Sociahst.

To the ''Worker''

Sept. 22, 1 901.

I am a Socialist, and I hope I appreciate every wise and honest
effort which is being made to do away with the present com-
petitive system. I am a clergyman of the Christian Church,
but I have never been ignorant enough to apply to myself the
term "Christian Socialist," believing that that name is a mis-
nomer. At the same time I feel that in the Christian teaching
of the fatherhood of God, and the brotherhood of man, the
infinite value of every human life and the right of every human
life to an environment on the earth capable of developing to
the full its God-given possibilities, there will be found the emo-
tion needed to bring in the socialistic theory which must, like

238 FRANKLIN SPENCER SPALDING

every other theory, be touched with emotion before it can be
reaUzed, and therefore I am opposed to any attempt to arouse
emotion by appeals to selfish, narrow prejudice as your editorial
in my judgment most certainly does.

Speaking to the graduating class of the University of
Utah, in the first year of his episcopate, Frank Spalding
said, "I used to call myself a Socialist, but as I considered
the matter more carefully I found I could no longer do so. . . .
I confess that the motives the Socialist appeals to, the
tewards which he considers represent man^s highest good
seem to me ignoble and inadequate. Carlyle was right
when in his blunt way he called Socialism *Pig Philosophy. ' *^
Spalding was talking to young men and women. Mormons
for the most part, who were strongly tempted to stay in the
Mormon Church for the loaves and fishes, and he was seek-
ing to inspire them with the highest motives and ideals
which he found, not in Socialism but in the religion of Christ.
"The Crisis" at once denounced him as a fat, well-fed pul-
piteer, and the Socialists of Salt Lake immediately invited
him to address them in the Federation of Labor Hall. He ac-
cepted, and told them that when a man offered him a panacea
for every ill and asked fifty cents a bottle for it — he saved his
fifty cents. So when the SociaKst advanced him one little
bit of philosophy as a cure for all the ills the suffering world
was enduring he refused to be a materialist. He asked his
hearers if the legislation in favor of rest for workers made
by Moses, the teachings of Jesus and the work for the
country by George Washington were to be explained by the
shortage of food supply and the question of land ownership,
as the materialistic conception of history would indicate.
Socialism, he argued, appealed to the selfish instincts of the
most unselfish class of people — the poor. The cry to them
to be class-conscious was a way to arouse their self-interests.

THE CHURCH AND SOCIALISM 239

Where the Socialist failed, he contended, was in not recog-
nizing the power of the spirit.

What surprised the audience on that occasion, however,
was his declaration that he was in favor of the most radical
demands of the Sociahst. And, to make certain where he
stood, he was asked from the floor whether as a bishop in
the Episcopal Church he was not bound to help in upholding
the plutocracy. He replied that he was not, that all he had
to do was to preach Christianity, help to build churches,
and that he was not bereft of his right to any opinion or its
expression. He said that when the social revolution came,
the rich men in the church would try to swing the church
against the proletariat and might come within measurable
degree of succeeding, but that the working-man had the
opportunity to join the church and swing it the other way.
When the authenticity of his quotation of Carlyle was chal-
lenged he frankly admitted that he had it second-hand.

Spalding invariably tried to understand the point of view
of men with whom he clashed. After his heckling in the
Labor Hall he weighed the arguments of those men and his
own replies, and was driven to revise his own judgment on
the question of the part environment plays in life. If by
environment we mean not merely physical things but social
and intellectual forces, does not environment control the
lives of all men at most points? Popular opinion controls
us in the clothes we wear, the food we use, the books we read ;
in short, in all that goes to make up our daily lives. Men
could not be the clean, neat persons they generally are but
for the power of popular opinion. Environment determines
character very largely. Clergymen are kept good through
force of public opinion. Men have set a standard for them,
and they know they must walk up to it. Jacob Riis had
once told Spalding that, in his opinion, environment counts

240 FRANKLIN SPENCER SPALDING

99 per cent and, as he thought about it, he began to see that
what Riis said was true.

It was Spalding's contact with the rich no less than with
the poor that brought him to this conclusion, which in the
formulation of socialist philosophy is the doctrine of Eco-
nomic Determinism.

To His Mother

New York, Oct. 13.

The luxury of the rich and the way their luxury makes them
indifferent to all the old conventions, even at a church gathering,
is saddening. Yesterday after the service we got into the

Bishop's auto and went to , 17 miles, to a luncheon given

by in honor of her brother, the Bishop of . A great

crowd of swells were there and a most elegant luncheon with
champagne to drink, etc. No one would have dreamed it was
Sunday. It makes me more of a socialist than ever.

That particular woman was a good Churchwoman ; she
was interested in missions and gave, so she thought, gener-
ously. But her annual gifts to the church did not equal
the cost of her private establishment for a single week. She
was the creature of her environment and no amount of
persuasion from the pulpit touched her; when it became
"sociaHstic" she transferred her membership to another
parish. This Churchwoman was but typical of her class
and could be made genuinely Christian, Bishop Spalding
thought, only by a change in her environment. By such
cases, he says, "I was forced to realize that the power to
make and save money carries with it the destruction of the
impulse to give it away. It only takes a minute for luxuries
to become necessities, and one millionaire makes all the
$100,000 men and women feel poor.*'

In his Thanksgiving Day sermon that year, 1905, Spalding
showed that his mind had gone still further toward Socialism.

THE CHURCH AND SOCIALISM 24I

"The older thinkers insisted that ideas were fundamental.
But in the last fifty years a new philosophy has been winning
its way. In 1857, Buckle published his * History of Civiliza-
tion/ an attempt to prove that climate and physical char-
acteristics of the soil determined intellectual and moral
character. In 1861, Karl Marx published * Capital/ an
elaborate effort to show that the foundations of the state
rested not on moral and spiritual ideas, but on food supply.

This reading of history is indeed revolutionary And so,

Thanksgiving Day bids us to be glad that we have enough
to eat and when we say that, we do not dismiss God from
the world, but we realize His presence more than ever, be-
cause every one must feel that our material blessings we owe
to Him. . . . The old notion that hunger and misery drove
men to God is not true. It makes them angry and sullen
and skeptical. Material prosperity is a foundation for
religion and we must be thankful to God that we are living
in a time of wonderful awakening. The day is coming
when the over abundance which is cursing the rich will be
taken away and the poverty of the poor relieved, and the
higher, nobler side of human life will have a chance."

As Spalding came into intimate relations with the work-
ing-men in his District he took one more step forward.
At Eureka, Nevada, for illustration, he saw over one hundred
million dollars taken out of the mines; at Pioche, fifteen
milHons ; at Virginia City, surpassing sums. What did the
wealth produced do for the localities that produced it?
he asked. And he found that it produced absolutely noth-
ing. Tonopah, Goldfield, Manhattan, Ely and Rhyolite
might have built better school houses, churches, town halls,
reading rooms, public baths, sewage systems and well-paved
streets with a portion of Nevada's wealth. Whether by
high taxation, or by a spirit which will inspire private gen-

242 FRANKLIN SPENCER SPALDING

erosity, they must see to it, he declared, that those who
are making fortunes here divide with the State which is
enriching them. But he saw those immense profits, after
paying large wages of superintendence and bare living
wages to the workers, go east and west, leaving the working
people exploited of the product of their labor and robbed
of their self-respect.

The first lecture on Socialism which Spalding deUvered
in his District was given at Rhyolite, Nevada, in April,
1907, at the solicitation of friends. "He is in no way
radical," declared the RhyoKte Herald the next day, '^and
the brand of socialism championed by him is the safe and
sane kind, that would work injustice to no one and be the
means of uplifting the whole human race." In that lecture
Spalding said that a man's environment is responsible in a
great measure for what he is; that the competitive system
of the present day cannot be satisfactory to American citi-
zens; that true socialism aims to secure for every one the
complete development of his powers. He condemned the
class-conscious workman for forsaking his fellows as soon as
he makes money, and declared that the really great leaders
in Socialism have not come from the laboring classes. We
can make things better, he held, by natural evolution,
through thrift, progress, growth, brains, not by ignorant
radicaUsm and violence.

A year later, in January, 1908, at the consecration of
his friend and classmate, Edward J. Knight, as Bishop of
Western Colorado, Spalding preached the sermon and came
out clearly and emphatically for the teaching of Marx.
** Behind all the movement for social uplift outside the
religious organizations to-day, is a philosophy which is as
yet unappropriated by the Church, and yet which is, I be-
lieve, true. It is based upon the fact that environment

THE CHURCH AND SOCIALISM 243

has most to do with the making of the product, and that
therefore the chief work of any organization desiring success
must be to create right conditions. Karl Marx called it
'Materialistic Conception of History/ an expression which
his followers soften into the * economic interpretation of
history' and to the hundreds of thousands of sociaUsts who
follow him, it means that a new form of society must be
worked for, if need be, fought for, in which the fundamental
business of the State shall be, to give to each human being
a supply for its physical needs. Man may not be able to
Hve by bread alone, but first of all he must have bread, and
to-day there are millions even in this land who are hungry,
and who have inadequate shelter and clothing. . . . The
Church has not beUeved his teaching. Nine-tenths of the
preachers are still proclaiming Samuel Smiles' * Self Help ' and
Thomas Carlyle's 'Hero Worship,' and that any boy can be
President of the United States if he has it in him, and the
result is that we are the Church of the well-fed and well-
clothed, and that we spend most of our time fattening the
sheep in the fold. Surely we forget that the Master said in
one of His greatest parables, that it matters not how good
the seed is, it will not grow unless it fall into the right soil.
Yes, we forget the meaning of the prayer He taught us to
say — Lead us not into temptation. ... Go forth as the
Bishop of Socialism and Trade-Unionism, of Communism
and Prohibition, of Ethical Culture, New Thought, of truth
held by all men, at all times and in all places, and truth
which was only discovered yesterday. . . . We are Apostles
of Christ, not private chaplains to rich parishioners, not
earnest men hampered with small and confining surround-
ings, not privates required to obey the orders of others
whom we are not sure of, but leaders, with no superior
save Christ, the King."

244 FRANKLIN SPENCER SPALDING

In Lent 1908, Bishop Spalding gave a series of lectures
in St. Paul's Church, Salt Lake, on " Christianity and Social
Reform " three of which were entitled " The History of Social-
ism,'' "Karl Marx and Scientific Socialism" and "The
Great Cooperative Commonwealth." In these lectures,
before a congregation that filled every seat and crowded
the aisles, he avowed his belief in straight Marxian Socialism.
The reception of those lectures on Socialism was a mighty
encouragement to Spalding. "Bishop Spalding," said the
* Inter Mountain RepubHcan' editorial, "has done more
than give good advice to SociaHsts. He has told the rest
of us some things about Socialism that we didn't know.
By the fact of this telling — he being a much respected
man — the community has a better opinion of it. It hasn't
won the public, but people are not so hostile as they were,
for they have been told the truth about it in temperate
language, by a temperate man." Until this time he had
been a student seeking information, at times an implacably
hostile critic, now he became a champion of a cause. The
cause was The Church and Socialism.

For the new stand which Spalding had been brought by
experience to take, his mind had been clarified by his
visit to the Pan-Anglican Congress and the Lambeth
Conference in the summer of 1908. Although urged by
his mother to accompany her and his sister to Europe,
Spalding put the matter out of his mind until the invitation
arrived to give one of the addresses before the Congress.
Bishop Lawrence was invited to speak on the Pilgrim
Fathers and Bishop Spalding on the Mormons. He was
also asked if he would speak in England on the subject of
Missions, if invited after the Congress. He repHed that
he would — "for I'd Hke some money to reconvert EngHsh
Mormons."

TBDE CHURCH AND SOCIALISM 24$

An American clergyman was sitting with two alert Eng-
lishmen in Albert Hall during one of the sessions of the
Pan-AngUcan Congress. The Englishman discussed, be-
tween speeches from the platform, problems in the United
States. Bishop Spalding was announced by the Chairman.
As he stepped across the platform the EngUshmen eyed
him curiously and turned to the American with the question,
"Who's he, bishop, did he say? What is he bishop of? "
This bishop had not made himself and his country ridiculous
by aping English episcopal ways, and the Englishmen
thought there was some mistake in that word bishop until
the American assured them he was an American bishop.
He recalled to them that American bishops do not have
palaces and regal incomes, and the best of them wear
neither gaiters nor aprons. To them the man as he stood
there was a sermon on reality. They fixed their eyes
on Spalding and listened with strained attention to
every word he said. Another American clergyman who had
felt somewhat humiUated by the contrast between his own
story-telKng bishops and the more scholarly Englishmen,
lifted up his head with national pride when Spalding had
finished speaking. In Spalding, America had a man capable
of ranking high among the best speakers of the Congress.

The ' Church Times ' declared that, "the Bishop of Utah
brought a whiff of the Salt Lake breezes into the conference.
There was not much glory in being a bishop in Utah, because
there were seven hundred others (loud laughter). The
most unconventional bishop that ever lived, with a rich
American accent and the clothes of a country curate, he
said * it would be far better for the Church in the old country
to have done something on behalf of those who had left
its shores than for others to reconvert them after they had
become Mormons. Last year, 1,285,771 white settlers

246 FRANKLIN SPENCER SPALDING

went to that country from the old world, of whom 337,573
could neither read nor write, and the Churchmen there
would feel more confident of the future if they felt that
the people here were thinking more about what the country
was to become, instead of thinking merely of their own
over-crowded condition' (applause)."

At a great meeting in Albert Hall where he was a volunteer
speaker, Spalding advocated Prohibition. He told the
Englishmen that there were no respectable saloons in the
United States, and "from what I have heard you don't
seem to have made yours respectable by putting women in
them. Why don't you want prohibition? Because of
your moderate drinkers. What is a moderate drinker?
He is supposed to be the man who can stop drinking when
he wants to — but here in England you have so many who
have no possible idea of wanting to that you cannot even
think of Prohibition (laughter)."

He was invited to preach in Westminster Abbey. On
Simday morning, Aug. 2, he preached his sermon on the
Transfiguration. In the congregation which filled the Abbey
was Mr. H. H. Asquith who at the close of the sermon pro-
nounced it one of the most inspiring sermons he had ever
listened to. He also preached at All Saints' , Margaret Street,
a favorite sermon of his on "The Lost Sheep," which
the * Church Times ' printed in full in its Anglo- Catholic
Pulpit. The rector belonged to the Catholic Party with
which Spalding had Httle sympathy. But, having been asked,
he did not wish to seem bigoted and so consented. On
arriving at the church he was ushered by a red-slippered
acolyte into an antechamber in the center of which was
something that looked to him like a bier with heavy em-
broidered coverlets spread over it. The acolyte informed
him that these were the vestments in which he was ex-

THE CHURCH AND SOCIALISM 247

pected to "pontificate." "I looked at them aghast," said
Spalding. ''All my Puritan blood rose up in me. Though
the service was about to begin, I said, 'I can't wear those
things.' The acolyte was embarrassed, what was to be
done ? " Spalding found a characteristic way out. He pro-
posed that he should remain outside the chancel till time for
the sermon and then he would preach. The compromise was
agreed to. " It always seemed to me," he wrote, " a strange
instance of the illogical character of the thinking of this
party in the Church. I was the Bishop and in the theory
of the Church to which this rector adhered legally his su-
perior in authority. But nevertheless, he was willing to
exclude me from his chancel unless I observed the forms
that he thought necessary."

In the section of the Pan-Anglican on the Church and
Human Society, Bishop Spalding again was a volunteer
speaker on the Church and Socialism. He spoke as a
Marxian rather than as a Fabian Socialist. The Church
must get the environment right if it expects the man to be
right. It was a question of slave emancipation and it was
to the interest of the workingman to see that that selfish
individualism was done away with. It was for the Church
to help the movement. It exists for the sole purpose of
saving the human race; so far she has failed, but Social-
ism shows her how she may succeed.

To a Friend

Aug. 5.
If you had been with me when that Lambeth report was writ-
ten you would never quote it. The Bishop of O. wrote it and he
is the most cowardly trimmer I ever expect to see. Unfortunately
the Bishop of Hereford, a really brave man, was called away by
death of his son, and G. fixed things up to suit himself. If G.

248 FRANKLIN SPENCER SPALDING

has an atom of sand in his make up I failed to discover it. Ex-
pediency was his entire philosophy. It takes all kinds of men
to make the world and a few more to make a conference of
bishops.

After a delightful trip through France and Italy with
Bishop Rowe of Alaska, Spalding arrived in Rome. "It
has been wonderful seeing it all," he said. "If the wealth
of a nation is to be in the hands of the few can there be any
possible development other than Rome had? Mr. Carnegie
builds libraries and sooner or later Mr. Caracalla will make
baths, etc. Isn't it safer to let the State own the wealth
for all? So you see Rome preaches Socialism too." By
the middle of September he was back again in Salt Lake.
The Pan-Anglican Congress and the Lambeth Conference
had shown him that Socialism was recognized in England
as a force to be reckoned with, and that no Church Congress
was thought complete without a consideration of it. From
then on he never declined an invitation to address a Church
convention on the subject. When his mother gently
warned him of the dangers he would reply, "You remember
what we foimd in England." That fall he cast his first
ballot for the Socialist ticket.

To an Honored Teacher

Nov. 4.

There is only one satisfaction in having a good man disagree
with you and that is you may be able to convert him and then
you Ve put a good man — who was wrong — right. I did vote
for Debs, and I cannot understand how a man as wise and good
as yourself could vote for Taft whose only argument was that
utterly unchristian sentiment "Let well enough alone."

As to the Chicago riots, of course lawlessness is bad. That is
why I am a socialist for socialism is an effort to reduce the chaos
and anarchy of this "every man for himself" competitive sys-

THE CHURCH AND SOCIALISM 249

tern to law, and yet when it comes to a judgment based on the
rights of man and the real justice of the case, I'd rather be with
Debs and Altgeld than Grover Cleveland.

You must know, as a man of science, how little personaUty
counts for in the great social movement. The Thomas Carlyle
theory of history that big heroes in spite of their surroundings
rise to a higher level and then pull the rest of humanity up is
so little true that it is practically false. Material causes, ques-
tions of bread and butter, fresh air, time and place for play so
that the pressure for stimulation by artificial means is lessened,
work of the kind God gave the gifts to do, these are the things
that really count. And socialism is the only thought which
knows it.

If my vote can swell the Debs vote so that it will be big enough
to make men like yourself sit up and take notice and discover
what socialism really is, I shall have cast that vote more wisely
than if it went for "Let well enough alone Taft," or "Every man
for himself Bryan. '*

In the great co-operative commonwealth it will be possible
to make and enforce law for the public good.

Wherever he went he was invited to speak on the Church
and Socialism, to the great surprise of the press of the
country, which featured him as a " Socialist Bishop ^* on
the front pages. " Indeed, I am a Socialist," stated Spald-
ing to the reporter. ** Why not, aren't you ? I am a
Marxian Socialist, and I'm a Socialist in every sense of the
word. Just why and to what extent, I will tell you in my
lecture. Under the present individualistic system of gov-
ernment we reach the wealthy and refined and take care
of them but Socialism reaches the masses. I think it has
a great message eventually to give to the world. Chris-
tianity would get along better under Socialism than under
the individualistic form of government. Now by this I do
not mean to infer that the Episcopal Church is preaching

250 FRANKLIN SPENCER SPALDING

Socialism, as we do not mix politics with religion. I am a
Socialist as a man, just as you may be a Republican or a
Democrat, and it is as such that I endeavor to help the
cause of Socialism. I did not come here primarily to give
a talk on Socialism, but Portland Socialists, learning of
my presence, and knowing that I was a Socialist, invited
me to speak and I accepted. I reaUy came to talk and
work in the interests of the missionary work being done in
the interior."

In advocating Socialism Bishop Spalding was far removed
from the dreamy, visionary theorist. There are many
impractical people who say they believe many things which
sensible people know are not true. These visionaries tell
of a society in the future and paint a picture of a new earth
and a reconstructed society in novels, parables, poems in
which they describe in detail the great cooperative common-
wealth. Beyond its merit as fiction to interest and amuse,
it is not worth the paper it is written on. Spalding, on the
contrary, used his reason and observation freely and bravely
and found out the cause of evil, the tendencies which make
for cure, and then by faith accepted them and made every
effort to enforce them. ** There are two kinds of Socialism,"
he declared, "Utopian Socialism and Scientific Socialism.
I have no interest in the former. There is a good deal of
difference between faith and imagination. You can build
air castles by imagination, but faith is different. Scientific
Socialism is in line with faith. Utopian Socialism is imagi-
nation. The time must come when the people must own
the capital. Labor must not be paid wages but what labor
creates. The conditions must be gotten right."

Socialism had a spiritual influence on Spalding himself.
It brought to him truth and hope. Moreover, it n(iade him
more patient and charitable than when he believed that

THE CHURCH AND SOCIALISM 251

God's method of making mankind good and strong was to
give to a few persons great wealth in order that they might
bestow it in ahns upon the poor, or, as benefactors, support
colleges, charities and churches. Rich men, he knew, are
not their own masters, but only part of an economic system,
in which fierce competition makes men selfish in spite of
themselves, and in which the struggle for success demands
most of their time and thought. While he honored all
generous and kind-hearted men and women and was grate-
ful to them for rising above the sordid selfishness about them,
he felt that human society will not be organized according
to the will of God untD justice takes the place of charity,
and the Cooperative Commonwealth replaces the r6gime
of individualistic competition.

To the "Christian Socialist" for November, 1911, Bishop
Spalding contributed an article, "Socialism and Christian-
ity," which stated his position clearly and at length. The
two words he held, in spite of the confusion in the minds
of both Christians and Socialists, are not contradictory,
but supplementary, and that, therefore. Socialists who
declare that Christians must be mere sentimentalists and
Christians who assert that Socialists are of necessity ungodly,
are both mistaken. Both those contentions he examined
carefully and discarded as untrue. The Christian, Spalding
told the Socialists, has the advantage over Karl Marx
because he knows the name of the Truth which illuminated
Marx's mind, of the Power which gave him his moral
courage and of the Love which made him faithful unto death.
The Socialist, on the other hand, possessed in the "Materi-
alistic Conception of History" and the "Class-Struggle"
two truths which the Christian must learn.

Bishop Spalding reminded his Christian readers that panic-
stricken Christian apologists denoimced evolution as godless

252 FRANKLIN SPENCER SPALDING

and materialistic when Charles Darwin first published the
"Origin of Species," but that now all thoughtful defenders
of the Christian faith write their apologetics in the light of
evolution. As the Church gained a flood of light upon the
character of God and the nature of man when she accepted
the evolutionary theory, so surely will she receive new
guidance in her task of saving the bodies and souls of men
when she accepts Marx^s "Materialistic Conception of His-
tory." That truth will force the Church to see the impor-
tance of environment, a truth she must learn if she is to
hasten the coming of the Kingdom of her Master.

"The Class- Struggle," a phrase which causes quite as
much perplexity to Christian people, is a contribution of
Socialism to the Church. If there is an exploited class, is
it not the Christian thing to make them conscious of the
injustice to which they are subjected, and the unchristian
thing to dope the stupid with charity and bribe the ambitious
with patronage? The revolution, which is to transform
the present political state of competing classes into the
coming industrial democracy cannot be a bloody revolution.
It can come to stay, Spalding said, only by coming through
peaceful and rational, though none the less as compared
to present standards, radical and revolutionary action. He
held that the Christian should try to inspire the workers
whose rights require it, to struggle for the social trans-
formation precisely as St. Paul in the name of Christ re-
quired the individual to become a new creature.

All the sincerity and love of truth, all the high sense of
honor and demand for fair play, which characterized the
boyhood and college days of Frank Spalding, were merged
into what those who once felt its power could only recog-
nize as a prophet's vision of the wrongs of society and a
prophet's championship of those who were oppressed. The

THE CHURCH AND SOCIALISM 253

Gospel which he preached was as truly revolutionary as
Isaiah's. For the time being it is a gospel not of peace
but of the sword. It will set a man at variance with those
of his own household. Spalding experienced again and
again the mortification of misunderstanding, the pain of
fierce opposition, as hard to bear at times as the pain of
martyrdom. He preached his gospel with a joyous en-
thusiasm that had nothing of the narrow fanaticism and
intolerance in it which is often found in men of intense
conviction.

The culmination of his career as a preacher of justice
was reached at the General Convention held in New York
in October 191 3. The address which he delivered in the
Cathedral of St. John the Divine, prepared with great care
and earnest prayer the summer before, was his gospel. Who
that was present can ever forget the sight of his tall, spare
figure in the pulpit and the consecration of the man ? The
zeal of the great cause consumed him, the word of God
burned like fire in his bones as in Jeremiah's and made his
every utterance a lambent and searching flame. The
storms of the Rockies were in that appeal, their lightnings
and crashes of thunder in those incisive words. It was one
of the most dramatic scenes ever witnessed in an American
church. But for sustained argument, abundance of proof,
and comprehensive statement the sermon of Spalding
in the Church of the Holy Trinity, Brooklyn, a few days
later, went far beyond it. It was then that he reached the
full stature of his spiritual power. That sermon was pro-
nounced absolutely the most uncompromising utterance
ever made in an American pulpit.

He told the story of the revolt of the Jews under Moses
against the master class of Egypt. "If this were only the
story of Egypt," he then said, "it would be hardlv worth

254 FRANKLIN SPENCER SPALDING

taking time to tell. It described the year 1913 a.d., and the
United States of America. He gave the figures and the
facts that show a propertyless working class consisting of
three-fourths of the men, women and children of the nation.
He described philanthropy, religion, thrift, what they did
and how they failed. "Therefore, some of us have come
to the conclusion Moses was driven to. We want to leave
the Egypt where Pharaoh owned the tools of production . . .
and march out to the new commonwealth where things
exist for men and men are not sacrificed for things, where
little children have a chance to live and where there will
be time and desire to worship God and to serve Him. Shall
we not follow Moses? Alas, our wise and godly teachers
will not let us make even the beginning of the journey to
the promised land." He discussed the attitude of bishops
toward capitalists and the criticism of Socialism on the
part of editors. "If one wants a hopeful field in which to
plant the seeds of righteousness he will find it in the hearts
of the proletariat, not in the hearts of the capitalists. There
is far more altruism in a sympathetic strike to raise wages
than in a capitalistic combine to raise prices." To the
objection that Socialism would destroy all incentive, Spald-
ing answered, "according to this theory, when Jesus said
to Simon Peter, * Leave your nets and follow me !' he was
calling Peter from selfish competition which was making
him trustworthy and efficient to a life of unpaid service
which would make him unreliable and lazy." As for
the criticism that Socialism destroys the family, Spald-
ing showed that insufiicient wages destroys families. "In
the cooperative commonwealth the monogamic family
will come to its own." Here are the facts of our twentieth-
century industrial life. The workers have nothing but their
labor to sell, they sell it for wages, and those wages depend

THE CHURCH AND SOCIALISM 255

upon the supply of laborers and the demand for them, not
upon the value the laborer creates. On the other hand,
the capitalists own the land and tools of production and
take as their share profits, rent and interest. Industrial
classes are therefore inevitable. The abolition of the class
struggle can only be accomplished by abolishing the system
which necessitates conflicting class interests.

The substitution of cooperation for competition is revo-
lution. "The evolutionist may wish to feel his way for-
ward, never quite breaking with the past, walking by right ;
but the revolutionist, when he is convinced that a course
is right, breaks with precedent and marches straight into
the Red Sea of the unexplored future. Moses had faith
in the capacity of dispirited classes to become true sons of
Abraham, the friend of God." Moses was a revolutionist.
The Hero of the New Testament, One infinitely greater
than Moses, was also a revolutionist. If the Church to-day
would be a Moses to mankind she must repudiate the present
social system which makes it almost impossible for millions
to believe there is a just and loving God and that sinful,
weary men are His children.

Such being Spalding's convictions he conceived that
it was his duty to try to make the Church see that she
must cease to be the abnoner of the rich and become the
champion of the poor. "It is a definite choice," he said.
"Ye cannot serve God and Mammon."

To a Friend
(This letter was written only four days before his death.)

Sept. 21, 1914.

"I expect all Churchmen who have any social outlook must
often feel as you feel. I know I do. And yet I can't feel that

256 FRANKLIN SPENCER SPALDING

I would be doing right if I took the step that you took, and left
the Church. It seems to me my main job is to try to make the
Church make her contribution, and I can do a lot more inside
than I could outside. Besides that, I am a religious animal,
and I propose to stay in the religious union. I don't want to
be a religious scab unless the union puts me out."

XVI

Man Among Men

His sister spoke the truth when she wrote, at the time of
his election to the episcopate, "Frank knows what a bishop
ought to be.'' His father had been a bishop since Frank
could remember, and for six years the son served under the
father. As rector of St. Paul's he had been a keen observer
of the ways of bishops. It was his conviction that as bishop
he must not attempt to run parishes but be a shepherd of
priests. The personal relationships between Bishop Spald-
ing and the men who served under him in Utah were as vital
a part of his ministry as his interest in a new social order
and his consecration to missions. He never lost sight of
the individual in his work for the Church.

The missionary bishop has a power over clergymen which
no diocesan bishop possesses. He assigns them to their
cures, except in the case of organized parishes, determines
the size of their salaries, increases them or lowers them and
regulates their vacations. Episcopal government in the
missionary field is largely personal government, the rule of
men, not the rule of law. The only recourse clergymen
have in case of unfair treatment at the hands of their bishop,
is that of the common working man, the right to quit work.
The only restraint upon the bishop is the difl&culty of getting
good men and of keeping them for any length of time.

Bishop Spalding was ever helping some young man attain
an education. He urged men to go to college or to other
s 257

258 FRANKLIN SPENCER SPALDING

schools where they would develop their special talents. In
the course of his ministry he assisted as many as seven
young men financially. He said that having no children
of his own, the best he could do was to help the children of
others to get an education. He often questioned whether
he would have gone to college had he not been sent, and he
was especially eager to assist ambitious young men who had
a less advantageous environment than he himself had en-
joyed.

To a Princetonian

Oct. 18.

I want to interest you in a young man in the Freshman class.
He is trying to work his way through college. No one is helping
him but myself and my resources are limited. I am sure the
boy has the right sort of stuff in him, and only needs the chance.
He hopes to be a clergyman, although I have been very careful
not to pledge him in any way because I think one can decide that
when too young.

Bishop Spalding invariably met a new man on his arrival
in Salt Lake, no matter how many hours late the train
might be. On the return of his workers from their vaca-
tions the Bishop was the first to greet them at the station.
When they knew how busy his life was this personal atten-
tion took hold of them. He also remembered birthdays
and anniversaries. When circumstances arose which made
it necessary for men to leave the District he made special
efforts to get them places elsewhere.

His men went to him with their problems of faith and
work and duty. Then he was at his best. His analytical
mind laid bare the difficulties of their problems and the
alternatives or solutions. He had the rare faculty of lifting
subjects to higher levels. Whatever the business in hand,
the man found that he had gone away with something to

MAN AMONG MEN 259

think about of an intellectual character. Sometimes he
read paragraphs from an article he was reading or some
address he was preparing in order to clear his own mind by
discussing it. The more opposed a man was to his ideas
and arguments the better Spalding liked it. If he was
unusually interested he stood up and walked over to the
radiator, and, warming his hands by half sitting on them
there, delivered his arguments with his keenest humor.
"I hate to agree with you,'' he once said to one of his men,
"because the point is debatable, and, as you know, I like
to argue.''

In his conversation he had an engaging way of taking the
man into his confidence. "We must plan together" was
a favorite expression with him. A stenographer in the
Missions House in New York, accustomed to meeting
bishops, has said that Bishop Spalding, in presenting a
matter of business to her, took her as much into his con-
fidence and explained the situation to her as carefully and
as courteously as though she were the President of the
Board. He was not above treating the humblest with
true respect.

He labored to maintain his judgment in independence of
his affections, and of personal influences not pertinent to
the issue. "A. is one of the kind that appeals to your sym-
pathy so that you can't tell him straight what you think of
him, though I have put it pretty straight this time." Once
he was asked to buy some furniture from one of his mis-
sionaries for the mission property. The missionary had
allowed his property to be used by the mission for some time
and now asked the Bishop either to buy it or else have it
stored for his future use. Bishop Spalding saw the justice
of the request but also saw that the missionary expected
him to pay more than it was worth. So he said at once.

26o FRANKLIN SPENCER SPALDING

"Let's bargain, I'm going to be a Jew now for this is a purely
business matter and I must do just as well as I can and pay
neither more nor less than your furniture would bring, if
sold to a dealer." The humor of the situation struck the
missionary and he said, "No, thanks, it is worth more than
that to me.'' "Then," said Spalding, "perhaps you will
loan the furniture to the Bishop for the mission house for
another year or two or rent it to me ? " "How much salary
should I ojffer my assistant," one of his men wrote him.
The answer was, "Be as close as possible and still be a
Christian."

Before Spalding accepted the bishopric he wrote his
mother, "You know if I go, I go to stay." His men knew
that their leader would never desert them and they accord-
ingly gave to him their utmost allegiance. He did not be-
lieve in missionary bishops giving up their districts at the
call of larger dioceses. When too infirm to be of active
service in the field he would have them become missionary
speakers for the field under the direction of the Board of
Missions. His men also knew that his begging trips East
or West were anything but pleasure trips. "Tell me," he
would write his men, "can I do Utah more good by staying
here and breaking in a new part, say the San Pete Valley,
and visiting the people, — or can I benefit the District
more by going East for two months and trying to raise
money ? Help me to think that out. If I don't get enough
money to do what must be done — I suppose I'll have to
go East after Christmas, but somehow I can't see how the
good Lord wiU make me do that."

When he had attained national distinction as a speaker
he received many invitations to preach and make addresses,
which he generally declined. "I thought I ought not to do
it" he wrote, when he was asked to speak on the same

MAN AMONG MEN 26 1

platform in Portland with Governor Woodrow Wilson.
**When there are so few clergy in Utah I surely ought to
give all my time to my own district."

His clergy knew also that he gave to them longer vaca-
tions than he took himself. Only once in his episcopate
did his vacation exceed a month, and that was the year he
went abroad to address the Pan- Anglican Congress.

Into his inmost confidence he took his fellow workers.
"If you have been troubled," he wrote to one of his men,
"with reference to the possibility of being asked to work
where * the freedom with which Christ has made us free ^ is
limited, so have I, and many many times, though for the
last month more deeply than ever before. My speech to
the A club, has not only interfered with the work at B, but
it has interfered with the work in Utah because it has branded
me in the eyes of the good old-fashioned people, who are
the generous people, as an unsafe and an unorthodox man.
Bishop C. is here and he told me lovingly but frankly that
this was the reason I was not getting money. Now I
cannot sell my right to tell the truth as I feel God shows
it to me. I must say it in love and I must choose wisely
the place and time for saying it, but say it I must. You
are more of an individual than I am. Upon me depends
the support of the workers in the field and their wives
and families. The question forces itself upon me — * Have
you any right to be a bishop ? * because as an old friend of
mine to whom I was talking the other day said to me, *a
bishop must be wise as a serpent and harmless as a dove,'
and I don't think I was made to be either.

Bishop Spalding met the test of the true executive, he
shared responsibility with his co-workers and made them
take it. To the young men, fresh from the seminary,
whom he sent to Logan, he said, "You must be the bishop

262 FRANKLIN SPENCER SPALDING

in that section of the District. Let me come in and help
you when I can be of any help." When a speech of his on
Mormonism seemed to hamper their efforts in Logan, they
frankly told him so, and asked him to keep silent on that
particular subject in Logan for one year. "Of course I
will," was his ready reply, "you are the bishop here." On
arriving at Vernal he found his missionary at work filling
his ice house. The Bishop pitched in and worked with
him until the job was done. On another visit he and Mr.
Hersey made the coffin and dug the grave for a little Indian
boy who had died. Spalding was a bishop who worked with
men no less than for them.

There were some men who failed to respond to his appeal.

To His Mother

Nov. i8.

Mr. X, the clergyman here, is the oddest man I have ever
known. When I first wrote to him that I was coming up he re-
plied that it was a free country and that if I wanted to come
I could, but that since he didn't care to see me he should cer-
tainly leave the town. He said he never wanted to see me until
I apologized for my rude, cruel and unjust treatment and made
his salary up to $1200 a year from the time he arrived. Well,
I tried to overcome evil with good and wrote a long letter try-
ing to make clear to him that I didn't have a mint of money
and that it was my duty to see whether he made good at Park
City before I advised raising his salary. He did not answer
the letter at all and I came up not knowing whether I would see
him or not. I walked up to the church in time for Sunday School
and he was there and we greeted each other and I took a Sunday
School class. I had suggested in my letter that he preach once
and I would preach the other time. So he preached in the
morning a very good sermon on the second lesson. After the
service we had a little talk standing, and when my back was
turned for a moment he left the church and I turned around to

MAN AMONG MEN 263

find myself alone. He said that talking would do no good —
that he had given his ultimatum. He said "Think of but six
people out last Sunday to hear a magnificent sermon by my-
self," all in absolute seriousness. When I tried to advise a bit
that if the town was so bad it was his chance to improve it, he
retorted, "You can't tell me anything. I have held larger po-
sitions than you'll ever hold. I have influenced more people
than you'll ever have a chance to influence and I've had larger
salaries than you ever will have."

During the afternoon he did not come near me nor did he ask
me to call on him. At night I preached and he read the service
and read it well, and after the service I said, "Come around to-
morrow morning and we can talk things over more carefully."
"Talking will do no good. America is going to the dogs. I'll
go away as soon as I can to some place where I can really in-
fluence people." Again I urged that Park City needed help
but he said "I could only stay here if I had a big enough salary
to live in proper style. I wish to bring my wife on here but
I couldn't bring her here unless she had a servant to wait on
her. When the minister receives less than the working people
they will not look up to him and respect him. If I had my way
I would change all this." I hiunbly urged that "if he would
change it all then perhaps Park City might pay him the salary
he felt he ought to have." When I repeated as we walked out
of the church, "Come and see me in the morning," he said a
very stiff *^good night" and this morning he hasn't come near.
I kept my temper and I can see the pathos of the situation. He
thinks he is capable of being Archbishop of Canterbury and he
isn't captivating Park City ! But it was funny to hear him urge
on the people in his sermon the grace of humility !

Some of the people like him and perhaps that high and mighty
method is needed to make the English people here sit up and
take notice. Then I suppose it is a good thing for bishops to
be taught how insignificant they are, and the other men are all
so good to me, that it brings me to a proper state of humility
to be told how incompetent I am."

264 FRANKLIN SPENCER SPALDING

One of the hardest things Bishop Spalding ever did was
to depose one of his clergy from the ministry. He was in
the East raising money for St. Mark^s Hospital when he
was informed of the charges against the man. The Canons
of the Church prescribe clearly what he should do and he
did it. The hardest part of it to Bishop Spalding was, that
the man's vindication was only possible by means of the
proven conspiracy of two other clergymen in an infernal
plot to ruin him. To save the one was to ruin the two, to
save the two was to ruin the one. "Just what the future
has in store for the Church in Salt Lake and its bishop I do
not know," wrote Spalding, "but the prayer for a right
judgment wiU be said a good many times. It was hard
for me to listen because I felt that two defenders acted in
a hopelessly stupid way and that his friends are his very
worst advisers. I have thought and prayed over it."
When the preliminary commission reported and ordered a
trial, Spalding gave to the accused man the choice of his
own judges. The offer was refused, in high dudgeon, the
man declaring that he could get no justice in Spalding's
jurisdiction. The verdict was "guilty" and was sustained
on appeal to the higher court. The man had his admirers,
some of whom never forgave the Bishop for not quashing
the affair at the start. The one thing for which he had no
toleration was the dereliction of moral duty in a minister of
Christ. For wide divergence from orthodoxy or intellectual
opinion he had utmost consideration but on the moral law
he stood as erect and austere as the Wasatch above Provo.

"Too bad Dr. Crapsey is condemned, it can do absolutely
no good that I can see, " he wrote after that unhappy chapter
in the history of the Episcopal Church. One man who
shared Dr. Crapsey's view of the Virgin Birth wrote to
Spalding and offered his services. He was a man of Intel-

MAN AMONG MEN 265

lectual integrity, just graduating from the General Theo-
logical Seminary, and felt that it was incumbent upon him
to confide in his bishop. , That shepherd of souls rewarded
his confidence by excluding him from the diocesan fold.
Trained for the ministry, eager to follow Christ as Lord and
Master, the young man applied to a diocese in the Middle
West, only to meet with an episcopal rebuff. Then he
wrote to Bishop Spalding, telling him that he wanted to
serve Christ and men and giving him a full account of his
beUef and his experiences. Spalding immediately told him
to come to Utah. He met him at the station, judged him
to be a man of intellectual ability, moral integrity and
Christian zeal. He put him out in a mining camp eighty
miles from a railroad, and when the man made good, he
ordained him. What interested him in men was their
loyalty to Christ, not their intellectual orthodoxy or heresy.
" I suspect," he wrote at the time, " that we are all in danger
of making Christ mean what we think He ought to mean
instead of humbly letting Him teach us. Loyalty to Christ
and loyalty to the Church do not mean the same thing.
The High Churchman says that they do mean the same and
yet he certainly does make Christ say and teach what he
wants Him to."

Spalding did not, however, as some Broad Churchmen
do, discount the value of belief. He put it where it be-
longs, not in the three-fourths but in the one fourth of life.

Jan. 23, 1914.
I'm busy trying to write a paper on the subject Creed and
Conduct. I find that most of the men on our Social Service
Commission do not want any article on Mormonism because they
do not believe it makes any difference what a man believes. I
want to show that it makes every difference. I've almost fin-
ished it but I'm not quite sure whether it is logical.

2.66 FRANKLIN SPENCER SPALDING

He made a practice of writing papers for clerical
conferences and interdenominational ministers' meetings.
One of the first papers he wrote, **The Influence of In-
duction on Theology," written while rector of St. PauPs,
did more to clarify his thinking than any one thing, so he
told his men in Utah. Among such essays were reviews of
Bergson's " Creative Evolution," James' "Pragmatism" and
Churchill's "Inside of the Cup." His longest time for
reading was on the trains, and he put it to fruitful use, read-
ing at all odd moments such books as " The Life of Maurice,"
Gwatkin's "Knowledge of God," Haeckel, and Lodge's
"Reply to Haeckel," Shailer Mathews' books,Rauschenbusch,
Hart's " Ecclesia," Gore and Hatch on the " Organization of
the Church," The ' Hibbert Journal' and the ' Harvard Theo-
logical Review.' He felt that the temptation of a bishop's
life is to become absorbed in necessary but petty business
details and routine, and therefore to fall back on old sermons,
and to drift gradually out of the current of modern thought.
He labored to find time to keep his own intellect alive. He
loved to talk to people on the trains and as he became better
acquainted he met more people he knew on the cars. But
he also saw the danger of it. " If I can't read there, I don't
know where I can get a chance to read." In the prepara-
tion of addresses, as in the essays, he took great pains.
"Before we went into the convention of the Brotherhood
of St. Andrew, Bishop A. said to me, *what am I to speak
about? I haven't the remotest idea and have given the
subject no thought. Shall have to get my speech from what
you say. I seem to have the gift or the power of talking
any length of time without saying much! ' So he put down
his watch and kept going, beginning with congratulations
and felicitations and closing with pious exhortations to
loyalty and prayer. I was down to speak on the active

MAN AMONG MEN 267

work side and he on the spiritual side." Of such flippant
treatment of religion Spalding was never guilty. "As I
grow older/' he wrote, "I lose my nerve. I want to pre-
pare too carefully. I somehow must read all the books and
write the whole thing out carefully and it takes a lot of
time." What he himself did, he commended to his mis-
sionaries. "Give them your best. Remember that their
opportunities to listen to educated men are usually very
infrequent. It pays you to put your very best thought
into sermons to these small congregations." A hard-headed
man once said to him after service, "That is the first logical
sermon I have heard in years." He preached the same ser-
mon to six people in a mining camp, and with equal vigor
and earnestness, that he preached in the Cathedral in New
York to a thousand and more people. There were men
whom he was glad to see move on. In Provo at one time
he had a clergyman who changed the hour of evening ser-
vice to afternoon "because so many of the Mormon students
were coming in the evening. They didn't behave very well
and it took a good deal of- effort to keep them quiet and
interested. So he changed the hour of service to after-
noon when they couldn't come, and there could be just the
orderly congregation — * of our own people.' Isn't it funny,
when the main thing is to get the Mormons to come ? He
will go away in June and that will close that policy."

Then there was the man who moved on for conscientious
reasons.

May 22, 1906.
S. is an earnest man but very narrow and very gloomy.
He seems to feel doubtful about the righteousness of a smile,
and cultivates the somber look of a man who has lost his last
friend. I do not know whether I can win his confidence or not.
Judge is a Baptist and Mrs. a Congregationalist and

268 FRANKLIN SPENCER SPALDING

both are good Christian people. I told them to come to the
Holy ComLmunion, feeling that sometime they would be con-
firmed. Well S. cannot agree with me. So he went and asked
them to be confirmed and when they said they could never go
to any other church but the Episcopal but were not ready to
be confirmed, that it would almost break the Judge's father's
heart for he is a leading Baptist divine, — forbade their coming
any more to the Holy Communion. They told him they had
talked to me and that I said they could come, but S. replied that
he could not agree with me ; that law was law and the law said
only the confirmed might conmaune; that, of course, he must
obey his bishop but that meant that he must find another bishop.
I have tried to quote him authority, for my own seems not to
coimt with him a bit. I've told him that Dr. Jewett and Dr.
Richey at the Seminary and my father felt as I did ; that of course
he could find others who took the strict view; that he was
certainly in good company if he took the broader, kindlier view.
But so far I haven't budged him. Mrs. S. was a Methodist,
before he married her, she had to be confirmed, why should
others be allowed to commune without confirmation? I told
him I thought he ought to think of confirmation rather as a bless-
ing than as a legal requirement, but that hasn't appealed to him.
It's too bad such a good fellow insists on such a hard, stern, un-
bending view of things."

He identified himself with his workers in detecting and
revealing the shortcomings of missionaries. We mission-
aries, he would say need this and that.

Feb. 3, 1910.
I find things in a dreadful muddle and I'm afraid it is the
fault of our workers. They seem to have antagonized the whole
town by their pharisaical attitude. I wonder whether we mis-
sionaries are not a badly spoiled lot. I spoke to the super-
intendent, a good man, of Miss X. (one of his mission-
aries who was also a worker under the Government). "I

MAN AMONG MEN 269

should be sorry to lose Miss X., she is a 'capable employee.'
I felt brought down to the earth with a bump, for it is a far
cry from a "heroic consecrated missionary" to a "capable em-
ployee" isn't it? That is quite a come down from what I have
always called her, what the Church calls her, and what she calls
herself. Miss A. has talked so much against everybody, —
she being the Pharisee and all the others the Publicans — that
she has made herself very unpopular. Miss B. it seems has
nothing to do with the church or Sunday School so that the
other missionaries have the idea that she has lost all her faith
and interest in religion. But she informs me that she has four
boys and six girls to be baptized and two to be confirmed ! Cer-
tainly the Christian religion doesn't seem to make people easy
to live with. I wish I had the power to keep people humble.

D. & R. G. R.R.
June 23, 1911.

A. is a very elegant little man and I think the life at B. will
do him a lot of good if he is man enough to endure it. I had
told him to take a tourist car from St. Louis to Denver, but he
said he couldn't do it ; that he bought a berth in a tourist car
but there were two niggers as passengers in it and he had never
ridden in the same car with a nigger and never would. He
said the nigger has no right in any connection with the white
man except to work for him, and I suppose that thought enabled
him to put up with the porter in the standard car. It is so
hard to keep one's temper with such people.

B. has done no harm. He seems to have the idea that he is
appointed to H. by the Apostolic Succession and that therefore
the people ought to bow down and obey. I suggested that a
better figure would be that he was nominated for office by an
unpopular party and it was his duty by personal attractiveness
to get votes, which horrified him as quite uncatholic.

When the self-governing parishes fell vacant Bishop
Spalding made no effort to force upon their vestries a man

270 FRANKLIN SPENCER SPALDING

of his own choice. There were times when he beUeved one
of his own clergy was the best man for St. PauFs, Salt Lake
City, or the Cathedral, and he would like to have seen one
of his men rewarded by such promotion ; on the other hand,
he wanted the parish to take responsibility for their own
choice and to acquire the strength which comes from inde-
pendence. There were times, however, when he felt, "I'm
a very poor bishop because I am not forceful enough. I
do not get men into the best places and use them up to the
fullness of their efficiency."

Jan. 8, 191 I.

It is the sixth anniversary of my arrival in Utah and I preached
this morning in the Cathedral. I gave a straight and simple
statement of the work which has been done and it is quite a good
record, and yet there is so much more to be done than has been
done, that it's hard to be encouraged. To-night I'm down at
St. Paul's. I wish they would take either N. or M. but I see
no prospect of their doing it.

I don't get along very fast with my sermon for Sanford's
consecration and I must begin to write it out this week. Per-
haps as I write new ideas will come. I suppose, though, now
that I am nearly 46 years old, I'll not have any new ideas. I
wonder whether father would still feel the same about the Episco-
pate if he had read all the modem books. I simply cannot be-
lieve in the high church contention. The evidence is all against
the exclusive claims of the Church. I'm trying to get real good
and orthodox by reading Bishop Gore's "Order and Duty,"
but his arguments seem to me entirely inconclusive. However,
there are to be eight bishops there and I will think and pray over
it very hard, so that what I do say I'll be willing to stand for.
I've begun to take the "Living Church" again because I do want
to read both sides.

I'm sure Paul Jones would make a splendid secretary of the
Eighth Department. I'm going to nominate him, but I do hate

MAN AMONG MEN 27 1

to lose him. Next year 1^11 have to appeal for men. A change
must come sometime because A. and B. will be wanted for larger
work, and even though they may be willing to stay here their
fathers and mothers are unhappy about their being so much
out of the line of promotion. They feel as my father felt about
my going to Erie.

The problem of the new town made him question his
ability as a constructive organizer. His personal relations
with the ministers of other churches were always cordial
and close. And he was especially concerned lest, by putting
forth his own Church, he weaken the influence of true re-
ligion. "It does seem wicked to double up churches in
small towns where the protest against Mormonism ought
not to be divided. I tell you the Mormons are keeping
up with things. In spite of all my socialistic theories I
seem to be of value only as an individual preacher and not
as a constructive organizer." It was frequently a com-
plicated problem. In Myton, for example, Mr. Hersey of
Vernal established a "imion" Sunday School. Later a
Presbyterian clergyman founded a church in M3^ton and
tried to annex the "Union'* Sunday School. In other
places where ministers of other churches had established
their work he resolved "to do nothing that is likely to hurt
the work of good men." At the General Convention of 19 13
he pleaded for a genuine alignment of the Episcopal Church
with other churches in the Federal Council of Churches.

The Convocation of the District was an event in the lives
of the men. Bishop Spalding was given a sum of money to
make it possible for every man to attend. "It was the
best Convocation we have ever had," he wrote in 1914.
"Everybody who was appointed to take part did well be-
cause they had made careful preparation and the discussions
were all to the point."

272 FRANKLIN SPENCER SPALDING

He believed that every one had good points and he tried
to appreciate them. After seeing Forbes Robertson in
"The Third Floor Back" he wrote :

Dec. 9, 1911.
I suppose the way we can help the good in others to have its
chance is by being our simple natural selves, but when that
thought is a character it must be made more dignified and other
worldly. To me the lesson which was so consistently taught was
that criticism isn't worth half as much as commendation. I
know it is far easier for me to pick flaws than to praise virtues.
I wonder whether that is really and always true. Didn't our
Lord tell Peter that he was like Satan as well as tell him he was
a Rock. I'm inclined to think that sometimes before the good
has a fair chance the self satisfaction in the bad must be knocked
out and that takes hard blows. Nicodemus had to be called a
baby, when he thought he was a very nice man, before he could
be bom from above, i.e., let the divine and true part of him really
live.

Bishop Spalding's humor and humility made him irre-
sistible as a leader of men. They were surprised and at-
tracted by these traits in his character. He possessed so
obviously a strong, manly self-assertiveness, he expressed
his opinion in no uncertain nor unqualified way, he was
so commanding in poise, and big and courageous in what
he imdertook. And yet he had extraordinary modesty.
He seemed devoid of any more than an adequate conscious-
ness of his intellectual and spiritual power. His position
as a bishop brought him no pride but rather the gravest
humiliation over his unfitness for the responsibility it placed
upon him.

The man was strong and fearless because he was ready
to sacrifice everything for Utah. Had he hoped to be called
to an Eastern diocese he never would have given the speech

MAN AMONG MEN 273

at the General Convention, or criticized before his own
; Convocation the action of New Jersey in extending a
call to the Bishop of the Philippines.

To Bishop Brent

I was impressed last Spring, when the "Home Missions Coun-
cil'^ met in Salt Lake City, with the absolute importance of having
on our Board of Missions experts for the different parts of the mis-
sion field. When I met in Salt Lake the Home Missionary Sec-
retaries of the Baptists, Presbyterians, Methodists, Congre-
gationalists and so forth, and reaUzed what keen intelligent men
they were, I couldn't help wishing that on our Board of Mis-
sions there was a man equally expert as to our Domestic field.
Then, too, these men raised money as well as advised about its
expenditure. The Executive Committee of the Board of Mis-
sions seems to me more a distributing agency than a producing
agency. There is a movement on the part of the Board to per-
suade all the Domestic bishops to go on the foreign missionary
basis and Bishop Beecher has done so. It would be a great
relief for Utah to b? on that basis but I have been in Utah for
ten years and I know, for certain, that I don't begin to under-
stand the Mormon question and I, therefore, can't help feeling
that John W. Wood, genius though he be, can hardly understand
the Mormon question along with the Chinese question, the
Japanese question, the Philippine Islands question and all the other
questions. If, on the other hand, there was on the Board of
Missions a representative of the VIII Province, whose business
it was to find out all he could about Utah then I'd be more than
glad to have Utah on the foreign missionary basis.

But may I say that I was particularly grateful to learn that
you are opposed to the election of missionary bishops to dioceses.
I am afraid I was pretty fresh in my Convocation address in
referring to your election to the Diocese of New Jersey but I
lived five years in New Jersey and felt that I knew something
about the situation there. All the reasons that you assign for

274 FRANKLIN SPENCER SPALDING

being opposed to missionary bishops being elected diocesan
bishops seem to me to be absolutely valid, and, although perhaps
it is a little unpleasant to mention, I also believe that the ad-
ditional reason I ventured to give is a real one. When there is
a dead-lock it's very convenient to run in a missionary bishop as
a dark horse. Being already in the House of Bishops his elec-
tion is not so much a party victory. I am about the last man
fitted to be a diocesan bishop and yet I have actually been
approached in regard to election to three dioceses, so I can ap-
preciate, although of course only to a small degree, the per-
plexity and mental discomfort that you have been put to con-
tinually.

To His Mother

June 21, 1914.

Here is my address. It's just what you say I ought not to do.
It puts me in Utah until I die and that is the way it ought to be,
unless I fail to make good in Utah. Then the Board can send
me somewhere else. Mr. A. said it settled the old question
whether a man could ordain or marry himseK. I did both to
myself and Utah.

IVe been both to St. Peter's and St. Paul's and had dinner
down there. It makes one sort of homesick for the old parish
life — this preaching to the same congregation each Sunday and
talking to the same Sunday School.

I wish you would correct the idea that I have been recommend-
ing any man for St. Paul's, Erie. I've never tried in any way to
meddle with St. Paul's since I left it.

With all his humility he was quick to defend the dignity
of the missionary. When a vacancy occurred in the mis-
sionary episcopate Bishop Spalding asked Bishop Nichols
why he did not nominate Mr. Parsons of Berkeley. "Par-
sons," replied the Bishop, "is too big a man for the mission
field, he is needed for some diocese.'' "No man,'' replied
Spalding, " is big enough for the mission field."

MAN AMONG MEN 275

March i8, 1914.
"Did you see the fine editorial in the Spirit of Missions about
the Bishop Tuttle fifty years memorial. I called John Wood's
attention to the St. Louis proposal to build a church there, say-
ing I thought it was all wrong to celebrate a man who won fame
because he had been a missionary bishop, by building a city
church."

In the mountains of Utah the highest spiritual idealism
of this generation found expression, in the little company of
men around Spalding. It recalls to mind a little company
that once gathered in Athens and another group which as-
sembled in Jerusalem. Young men from the seminary, and
others from parishes, went to Utah to work, drawn there by
this inspiring leader. As they entered more deeply into
his confidence they found themselves uplifted and strength-
ened to fight for Christ and humanity. Money may have
been lost by their superb heroism, but men were won. In
their moments of discouragement and perplexity it was his
unconquerable assurance that cheered them. "As far as
we can see, it is a job that needs to be done. As far as we
can see there is no one else to do it. We must not stop to
argue about our fitness. Trying is our business. Success
is in God's hands."

XVII

Manoach

**DoN^T hire a man to do any carpentry work that I can
do because I love to do that sort of thing.'' So Frank
Spalding wrote his mother in June, 191 4, as he looked for-
ward to his simimer vacation. The family owned a beautiful
ranch for their summer home in the upper Platte Canon
about sixty miles west of Denver, to which he had given
the Hebrew name "Manoach" or "place of rest." There
it was Frank's custom to spend his summer vacations with
his mother and sisters. At Manoach he was not the bishop,
only the son, the brother and the friend. And yet he
brought to that haven of rest all the gathered wealth of
thought and experience of a life full of exciting incident
and spiritual adventure.

Not granted the privilege and joy of having a family of
his own, his love of home, which was deep, was concentrated
upon the home of his mother. No man could be a more
completely devoted son. The obedience which he rendered
to his mother's every wish was as absolute as if he were
still a child at her knee. He, the man of great physical
and moral courage, would look anxiously at his watch, at
the end of a long day's tramp, as the darkness deepened,
and in spite of the protests of companions, who were tired
and wished to lag behind, he would lengthen out that un-
wearying stride of his in order to be at the gate where he
knew his mother would be watching for him, exactly at the

276

MANOACH 277

moment he had promised her. In the embrace of his in-
timate affection he included his sisters. His daily letters
home were usually addressed "Dearest Mother and Elisa-
beth or Sarah," or " Girls " ; frequently, " Dear Everybody."
The daily program at Manoach was a simple one. In
the morning his large correspondence and work upon his
various annual reports, was followed by the "chores" ; his
boyhood skill in carpentry was retained and Manoach was
furnished with tables, bookcases and chairs of his own work-
manship. In the afternoon he would walk down the canon
to the cottage of his brother, with whom he had always main-
tained intimacy and in whose children he found deep joy.
In the evening there was reading aloud about the open fire,
and before bedtime, which was fixed by his mother at nine
o'clock, a game of dominoes without fail. He carried his
camera wherever he went and took artistic and beautiful
pictures, which he developed and printed himself, having
built a dark room and a room for velox printing at Manoach.
Two or three times a week an all-day's tramp was taken
among the mountains and once each summer there was a
camping trip of several days, usually to the big country
around Mt. Evans. This particular mountain, the loftiest
in that part of Colorado, had a singular fascination for
Frank Spalding. Every \dsitor at Manoach was sure of
being taken up the slope just in front of the house from
which a glimpse could be gained of the great crags of Mt.
Evans ; and if the guest only stayed long enough, he could
generally count on a nearer acquaintance with the noble
peak. To roam far above timber line over the vast bowlder
fields of precipitous ledges of this mighty mountain was
the greatest pleasure of Frank Spalding in the summer.
"No one," he declared, "has seen a mountain until he has
been on top of it."

278 FRANKLIN SPENCER SPALDING

For Manoach he longed as the summer approached, and
when the month was over he looked back upon it with
wistful regret. No inducements to be summer preacher
in New York or Philadelphia could take one day from
Manoach, as they could not persuade him to take a day
from his regular work. When he preached in Trinity and
Grace, New York, and St. Paul's, Boston, it was on one of
his begging trips ; at other times he reluctantly put such
temptations behind him. "When one is preaching to a
handful of people out here it is an opportunity or a tempta-
tion to address a crowd in the East. But I'm clear in my
own mind, one cannot be the bishop of a Western diocese
and an eloquent preacher in New York.'' At Manoach he
preached every Sunday for the people and summer visitors,
and always ministered to them in time of sorrow or death.

To One Who Had Lost a Brother

The very rush and fret and worry to this life makes one feel
the blessedness of those who rest from their labors when they
leave behind them noble works. Sad as it is I can^t help feel-
ing that there is a glory about it too, like that of those who die
in battle, living just long enough to know that the fight has been
won. Surely all the sadness comes to us, and it is selfishness
which prompts us to wish they were still with us. I feel so sure
that death is just an event in endless life and that after it, comes
greater knowledge and nobler service and deeper love and higher
joy, that when it comes to those I know, I feel that I am untrue
to the best I know if I do not try to feel a solemn happiness for
them. They have been promoted — as good and faithful ser-
vants they have entered into the joy of their Lord.

To a Friend

I am convinced that it is a clergyman's duty to speak his mind
frankly on all matters social and political which have a moral

MANOACH 279

side though I believe he can often do it more usefully outside
his pulpit than in it. I am a socialist but I think I can get in
my work for socialism elsewhere and as a special lecturer more
usefully than in the pulpit. In every case that I know about
where a clergyman has gotten into trouble because of his ac-
knowledged position in reform movements he had neglected his
distinctly spiritual duties and his conventional clerical obliga-
tions. You remember Raymond Robbins' illustration. It is
a rule of artillery that a cannon must weigh 100 times as much
as the charge put into it. Social Service is a heavy charge,
therefore the clergyman who fires it must weigh himself down
by a careful attention in his personal and official life to all the
strictly religious duties of his life and office.

I believe it would be interesting to find out how many of
the bishops, who are supposed to be leaders, belong to the great
national societies of reform. It came to me as a shock to find in
the last list of the Anti-tuberculosis Society that the Bishop of
Los Angeles and myself seemed to be the only members. I
shall look forward most eagerly to reading your paper. It is a
most vital subject and I need to learn. Mr. A., who gave the

cathedral site in S , told me he was absolutely opposed to

social service. "When I go to church," he said, "I go to be
soothed and comforted, not to be irritated." That is typical
I'm afraid.

To One Intellectually Troubled

Aug. 6, 1914.
IVe been thinking ever since I was at your house at dinner,
of our conversation about love and law and prayer, and have
been wanting to try to express more clearly what I meant, and,
what I feel now, I did not state helpfully then. Do you mind
my writing you a sort of sermon ? This view of God's love and
the value of prayer in a world governed by law, has come to
mean a great deal to me — far more than the old, and now I
think childish idea I used to have. When we were children,
either in years or in mental development — our thought of

28o FRANKLIN SPENCER SPALDING

God was on the level with our thought of man. It must always
be so, for man is the highest symbol we have of personal action
and power, and we must rise from that to our thought of God.
As children the best man to our thinking was the man who gave
us just exactly what we wanted and when we wanted it. So
we thought of God as One who was all powerful, and therefore
in an instant could and would give us just what we wanted. It
was in this simple spirit we offered our prayer, just as R — says
"Cousin Frank, do another trick." Now when we grow older,
when we become men, we put away childish things in every
sphere save religion. We know that the strong, true man is
not the man whose action is determined by every request we
may make to him, but rather whose action is decided by high
principles of honor and justice and wisdom. These virtues
do not exclude love, — they are the foundation of love, — with-
out them the action would not be loving. Therefore I feel sure,
our thought of God, if it be a grown, mature thought, must rise
from this truer thought of man, and we must think of Him as
guided by the most perfect justice and wisdom, in order that
He may be perfect love. Now this does not destroy prayer, it
really saves it. If you are sure that a man is the very soul of
honor and will not grant any request which is not a wise request,
you are not deterred from asking his help. He is of all men the
one to whom you will go in difficulty. Or take this illustration.
You once told me that when you found that there was no Santa
Claus, you doubted the existence of God. To you, as a child,
Christmas joy depended upon that fantastic, whimsical figure.
Presents, to be really presents, must have been manufactured at
the North Pole, brought down by Reindeer, and through the
chimney. You prayed that Santa Claus would not fail to be
generous and would bring you just the things you had been long-
ing for. NoWy as a mother, when you know the mother and
father love, the loving planning for the children's Christmas joy,
isn't Christmas more wonderful than the old Santa Claus idea
could possibly be? And if you, as a mother, want to give to
children the highest joy, the most lasting value, do you not think

MANOACH 281

of laws of health, laws of unselfishness, laws of fairness, and
obey those laws absolutely?

And one can press this analogy even farther, I think. " God
treats us as sons" the Epistle to the Hebrews says. His knowl-
edge of the real worth of life is far deeper and truer than ours,
as much greater than ours as ours is greater than our children's,
"and of very faithfulness He may cause us to be troubled.*'
The old comfort of the hope of immortality, — that is — that
we shall have such a good time in heaven that we can put up
with trouble here, is of course small and mean, but the confidence
of imimortality brings a comfort and strength which is not small
and mean. It means that life is so wonderful that its values are
not to be judged by the fleeting joys of this life, any more than
the joys of this life are to be judged by the joy a baby gets out
of a rattle. To have had a chance to cultivate faith and
patience, and purity and love and truthfulness, and humility
and courage and steadfastness and obedience, is proof enough
of the love of the God Who gives the Chance to us, and Who
shows us ways in which these really great things can be
won, not by over-riding law, but by obeying law, not by
thinking of Him as a law breaker, but rather by thinking of
Him as One Who is unfailingly and eternally all that our
consciences tell us we ought to be.

The more I think this out, the clearer it is to me, that the
conviction of God as a God of law, does not destroy love, but
guarantees it, — does not silence prayer, but gives us a confident
encouragement.

Frank was the life of the family gathering. So quick
to make and see fun, so big hearted and kindly behind his
teasing and humor that the sun burst forth when he arrived
and went under a cloud on his departure. There was a
"Poetry'' game which the family played in which each
wrote an anonymous doggerel verse. Frank^s was so unique
and funny that all recognized his handiwork the moment

282 FRANKLIN SPENCER SPALDING

it was read, looked for it, and applauded. One of the clever-
est of his screeds was "The Bible for the Twentieth Cen-
tury Child" which found its way into print. It was a take-
off on the Higher Criticism of the Bible. Written as a joke,
it did not represent Spalding's real convictions. He ac-
cepted the main results of historical criticism, though he
always maintained the somewhat skeptical attitude of the
man of affairs toward the claimed results of purely literary
criticism. He once declared that he would like to write
a book to show that all the critics were wrong and that the
Fourth Gospel was really the first and primary Gospel.
The Fourth Gospel more than any other seemed to him to
let one into the real mind of Christ.

For the judgment of his mother and sisters he had pro-
foimd respect. His article on Church Unity, published
in the * Atlantic Monthly ' in May, 1913, was written in Salt
Lake City in the spring and sent to the family with the in-
jimction, "Make such changes in this as you think fit."
They talked it all over at Manoach in the summer. His
mother was a conservative churchwoman, and with her clear
understanding of that position and gift of expression she
was able always to help Frank see how a large element in the
Church would take his utterances. One of his sisters was as
rationalistic as himself, and the other, an artist, appreciated
the aesthetic side of ritualism. His own family, therefore,
was a transcript of the ecclesiastical family. As Spalding
finished his great address in the Cathedral of St. John the
Divine he turned partly toward the high altar as he spoke
of the spiritual food the Church had for working-men.
"That reference," exclaimed one man, "won me. I was
antagonized by what he said up to that point." Spalding's
unique ability to reach all sorts and conditions of church-
manship, in spite of his pronounced Broad Churchmanship,

MANOACH 283

was due in no small degree to his family who pointed out to
him the little things that offend.

The object of the ** Atlantic" article was to prove that
if we are ever to have Christian Unity it will be because
the prayer of the Commission on Faith and Order is not
answered. ^*So long as the chief business of ecclesiastical
organizations was to teach dogmas, isolation was inevitable
and desirable. . . . When, however, religious societies accept
the obHgation of social service, combination is necessary
for efficiency." He insisted that in planning for Christian
imity, ethical and reUgious values are of the first importance.
The problem is psychological, not theological. We can
learn about himaan nature if we try : and when we know
human nature we can so order it, that God can find His
way in. What is needed to-day is neither a creed nor an
accredited order of priests, but a society in which every
child of man can fimd moral strength and spiritual joy.
The United Church of the future must provide for three
varieties of religious experience — the man who satisfies
his religious craving through the senses; the man who,
like Hegel, worships by thinking; the man to whom God
comes in a subliminal uprush. As for the future organiza-
tion of religious experience the article, with keen analysis,
exposed the theory of "organism" which many in his own
Church were advocating. He also declared that Congre-
gationalism and Presbyterianism are admittedly illogical
in the mission field. "Possibly the Methodist form of
Episcopal leadership may be more useful than either the
Roman, the Anglican or the Greek. That can be decided
on practical grounds ; it is by fruits, not by roots, we are
to be judged. Christianity, however, is a historic religion,
a truth so important that risks must be taken to prevent
its being forgotten. That truth of fimdamental importance

284 FRANKLIN SPENCER SPALDING

will be safeguarded by the preservation of the Historic
Episcopate." For the proposed World Conference on
Faith and Order Spalding had no use. Such a proposal
"was much as if, when a convention of mothers had
shown complete unanimity of opinion in praising the
glory and dignity of motherhood and the beauty and
promise of childhood, some wise one should decide that
it would be a good time to secure agreement on the

best formula for sterilizing milk Christian Unity

will never come until the followers of Jesus Christ realized
that His religion depends not upon exact thinking, but
upon Christlike living."

In this article in the "Atlantic," Bishop Spalding worked
out an idea of unity which he had been turning over in his
mind and discussing with his friends for several years. It
represented his deliberate judgment, based upon his study
of Christian history, his wide experience in missions and
his association with men of other churches. It seemed to
some of his own colleagues little less than schismatic. "In
spite of that article I love you still," wrote one of his old
friends. In his own experience the religion of Jesus was a
vital and glowing reality, beside which the external expres-
sions of faith and order were as nothing. It was this reli-
gious reality that impressed men who came under the spell
of his influence. A little boy who knew Spalding was once
told that he must grow up to be a good man like his father.
"What do little boys do who haven^t any father?" was his
query. Then he answered it himself . "Oh, I know. They
have Christ and Mr. Spalding."

Although he based his faith in the unity of the Church
on experience, nevertheless he found in the Church idea,
which is especially emphasized by those communions which
claim the privilege of historic orders, a constant source of

MANOACH 285

inspiration and support. In his consecration as a bishop
in a historical succession he felt that his Church had given
him a commission which guaranteed to him an authority
in his work for righteousness which his extreme modesty
would scarcely have claimed, if his lot had been cast in
another communion. This sense that his work was not
the work of an individual simply, but was an organic part
of the Church which he represented, and had a value over
and above the purely personal element in it, while it did
not express itself in adventitious forms, was a distinct ele-
ment of power in his religious work. "A commission,"
he declared in the sermon at the consecration of Bishop
Sanford, "does not make a coward a hero, but it gives a
brave man a chance to fight.'' It was not the office but
the consecrated manhood that was put into it, saving it
from being a mere office, — that measures its usefulness.

On August 15, 191 4, Bishop Spalding left Manoach for
Salt Lake.

A Postal

6.20 A.M. Sunday.

Just coming to Salt Lake over 16 hours late but in good order.
People in tourist cars are all good natured. The Senior Warden
of Fond du Lac treated me to dinner last night — to pay me,
I guess, for giving lower berth to his wife and daughter. I go
on to Ogden.

The war had broken out and Bishop Spalding's first
sermon, on his return, was on Peace. When he first visited
the Uintah country and saw the soldiers drilling at the
fort, he wrote, ** what a waste of money it is, learning to
kill." Closer acquaintaince with our soldiers on the reser-
vation disgusted him with their drunkenness and idleness.
Spalding repudiated the whole idea of a military establish-
ment. When militarism revealed itself in August 191 4

286 FRANKLIN SPENCER SPALDING

he at once prepared a lecture and sermon on peace, and
gave them both in every town he visited in August and
September. At the great Labor Day meeting in the Ca-
thedral he put before the working-men the duty of the
workers of the world to unite for peace. At Tooele the
Socialists wanted him to speak for Socialism, but he spoke
to them on War and Peace.

Salt Lake, September ii, 1914.

The war is certainly horrible. I'm thinking of trying for the
prize of $1000 offered for the best essay by a clergyman on
Peace. I have an idea I want to try to work out, i.e., How can
we substitute ideals of peaceful heroism for ideals of warlike
heroism? That is the big problem. St. Paul used the illustra-
tion of the soldier for the struggles of the man for right living
and made it respectable. I feel that we must cut that all out.
The teacher, the thinker, the explorer, the inventor, the worker,
the preacher, the physician and nurse are all finer types of the
hero and patriot than the soldier and yet we go on singing "On-
ward, Christian Soldiers!"

I'm not offering these samples as a finished product but just
to give the idea. What do you think of it? When one thinks
of the horror of war and realizes that the soldier is a sort of sur-
vival of a savage barbarous age, surely we ought not to dignify
the idea by use in the worship of One who said. Blessed are the
peace makers. In the baptism service we ought to change the
words, "Fight manfully under His banner," to "Work faithfully
for His cause" or something which doesn't suggest war. "I
don't believe our Lord ever used the soldier metaphor. St.
Paul introduced it and it became popular when the great heroes
were soldiers. That time is gone we hope for ever. In the In-
dian coimtry where soldiers are many of them drunkards and
all of them are lazy, what decent idea of the Christian can the
soldier possibly give to the Indian child.

MANOACH 287

HYMN

Onward, Christian workers,
Laboring for peace,
By the love of Jesus
Making strife to cease.
Christ, the lowly toiler,
Tells us what to seek,
Wretched are the mighty.
Blessed are the meek.

Chorus

Onward, Christian workers,
Marching on to peace.
By the love of Jesus
Making strife to cease.

At His sign of triumph.
Earthly loss seems gain.
He will help us carry
Each his load of pain.
Hate and cold indifference
Yield to prayer and praise,
As each brother labors
Helpless ones to raise. — Chorus.

Like a mighty workshop
Is the Church of Christ,
Making all that*s needed.
Everything unpriced.
Working all together.
Free from greed and hate.
Competition ended,
All cooperate. — Chorus.

Wealth and dollars vanish,
Riches rise and wane,

288 FRANKLIN SPENCER SPALDING

But unselfish service
Cannot be in vain.
Selfishness shall never
Make our love grow cold,
Christ's "well done" is better
Than a world of gold. — Chorus.

Onward then, ye people.
Join our earnest throng,
Helping right to triumph.
Overcoming wrong ;
This the only tribute
Welcomed by our King,
May we give the weary
Grateful songs to sing. — Chorus.

HYMN

Go forward, Christ's explorer.
His strength shall make you bold ;
Through deadly, torrid jungles
To polar regions cold.
Wherever on this planet
The feet of men have trod.
Your brothers must be followed
With Christ's good news from God.

Go forward, Christ's explorer,
Seek honest men and strong
Who love the ways of honor
And hate the deeds of wrong ;
Make them the valiant leaders,
Support them in their search
For every hidden weakness
In Nation and in Church.

MANOACH 289

Go forward, Christ's explorer,
God's love for every age
Is writ in golden letters
Upon the sacred page.
The reverent, fearless scholar
Who comes with open mind
Through God's own Spirit's guidance
The truth divine shall find.

Go forward, Christ's explorer,
Scan well the Ufe within,
Trace back each sinful motive,
Cast out each secret sin.
Then throw life's gates wide open
To Christ the Light of Light ;
His truth is perfect freedom,
His grace is holy might.

HYMN

Stand up, stand up, for Jesus,
Ye thinkers true and brave.
Face every problem frankly,
The truth alone can save.
The false must be rejected
By students free and bold
Till every lie is vanquished
And Christ's full truth is told.

Stand up, stand up, for Jesus,
The Conscience call obey,
For error's blinding darkness
Obscures the light of day.
Men wander, lost in error.
Their minds with doubts are rife,
Show them God's light in Jesus,
The Way, the Truth, the Life.

ago FRANEXIN SPENCER SPALDING

Stand up, stand up, for Jesus,
Though long and dark the night,
The sun of truth shall brighten
The whole wide world with Ught.
And those who struggle bravely
The path of truth to trace,
In God's good time shall know Him
And worship'face to face.

To His Mother

Sept. 6, 1 914.
The Dean preached a good sermon.

He has been reading Rauschenbusch and while he agrees with
it he wanted also to show that the Church has always stood for
social righteousness in some sense. He told about Hildebrand
and other really great champions of the rights of the people.
What he said I suppose is true in a sense, but somehow I can't
feel quite the need of always apologizing for the Church.

The sermon went very well and though of course many people
didn't agree with me I think I "spoke the truth in love." The
Church was crowded, many standing up. I'm off to Tooele to
speak on Peace. They asked me to make a SociaUst speech but
I said it would be a serious mistake if I was to speak for Socialism
when there is a political campaign on. If I became a mere par-
tisan I lose all chance of getting a hearing as a candid student.
So I'm going to speak on the "Moral and Economic Waste of
War."

Sept. 7, 1914.

What a comfort it is to be able to pray for people. I suppose
if we had more faith we would not want to do any thing else, or,
I mean, wouldn't think we could do anything more.

I don't think I agree with you in always using the Prayer Book
words if possible. Though that may niake us appreciate the
values in the Prayer Book it does seem to me that getting away
from the old words and their old connections makes the present
need more real and vivid.

MANOACH 291

Sept. 9, 1914.

Rowland Hall opened to-day with a good lot of pupils old and
new. The new teachers seem all right and A. looks capable.

Do you know it has cost over and above the receipts $6516 to
keep Rowland Hall going. This year repairs and improvements
amount to $2574.33 of it, but it is a question in my mind whether

it pays. Schools like Miss M *s have raised the salaries of

teachers and the standard of what a teacher can be expected to do.

Salt Lake, Sept. 10, 19 14.
Mrs. W. W. R. took me auto riding with Prof. Clay of Yale,
who lectured before the Archeological Society. Prof. Clay is
much interested in the "Book of Abraham." He suggests that
we draw up a set of questions on the Mormon Literature and
submit it to scholars of the world. He says he knows lots of
them at home and abroad and that he will help. He thinks he
can get seventy-five opinions himself. I don't know whether it
is a good plan or not. Would my mother believe that Moses
didn't write the Pentateuch if seventy-five scholars said he didn't ?

^ Sept. II.

I had three weddings yesterday and got in fees $35. I did
need it too because I agreed to help pay for the Labor Service
program and also for a G. F. S. girl who had to go to the hos-
pital. I think the Dean and Mr. Reese were very good to let
me in.

My schedule for September is as follows: Garfield, Park
City, Eureka, Provo, Logan, Salt Lake.

Rev. J. C. Mitchell, whom I knew in the Seminary, is coming
to Salt Lake for six weeks or more and give us his services. Per-
haps he will go with me up to the Uintah Country and visit the
Indians.

Sep. 14, 1914.

I've been asked to speak to the University of Minnesota in
the Andrew Presbyterian Church if I go. That is getting off

292 FRANKLIN SPENCER SPALDING

the Speaking end easy and I've accepted. I like to speak to
students.

Sep. 22.

I'm ojff to Provo and Eureka to-morrow a.m. to see the parsons
and lecture on war. Still in doubt about the special meeting of
the House of Bishops in Minneapolis. Just had a letter from
Williams of Michigan. He expects to be there. It makes me
really want to go — to see all the old friends.

I'm trying to write an article for the Christian Socialist to make
the rich understand the poor and the poor the rich. It's a hard
job, but it's interesting.

Sep. 24, 1914. D. & R. G. R.R.

I'm on my way from Eureka to Provo. I wanted to see how
the Rices were getting on at Eureka. And then there was last
week an awful accident at Eureka, 12 men were caved in the 1600
ft. level of the Centennial Eureka mine. One was rescued, five
bodies have been recovered but six bodies are still under tons
of earth and timber and rock. Four of the dead men belong to
our church. I attended a meeting of all the citizens to find out
the sentiment as to whether a decent respect for the dead re-
quired all the mines to shut down until the rest of the bodies
were recovered. It was decided, I thought most wisely, that the
work should go on because the living needed the wages. The
Secretary of the Union told me that conditions were so dangerous
where the bodies were, that, as he expressed it, " a man's life wasn't
worth fifteen cents." And yet 500 men have volunteered to
work there. Only one man can work at a time, as soon as he
is tired another relieves him. I delivered my lecture on ''peace"
and the church was full. I hope to speak on ** Peace" again to-
night in Provo. Jones is certainly taking hold splendidly in
Salt Lake.

I'm working on an article I promised long time ago for the
** Christian Socialists." No certainty yet about the House of
Bishops. I suppose it will be decided to-morrow. I think it
will be grand to have a baby in the house because I've always

MANOACH 293

loved babies. I hope you are having as lovely weather as we
are, not a cloud in the sky. Best love to all.

With these words of sympathy for men who toil and
admiration for their industrial heroism, with hope of world
peace, with joyful anticipation of the new life which was to
come to his friends and with best love to his dearest mother
and sisters, this radiant spirit, in the fraction of a second,
passed from life into the light eternal.

Bishop Spalding left his house at nine in the evening, to
post this letter and others in the mail box at the corner of E
Street and South Temple. As he stepped into South Temple
Street an automobile came down the grade at high speed.
Beyond any doubt he saw it coming. It was on the wrong
side of the street, its right wheels in the left car tracks.
The Bishop apparently expected the machine to pass in
front of him, where it had two-thirds of the broad avenue.
The driver, on the other hand, apparently judging that he
would just about cross over before she reached him, turned
the machine a little to the left. Athlete though he was and
quick as a tiger on his feet, so great was the speed of the car
that he was unable to escape it. It struck him and crashed
into the steel electric pole with such terrific impact that
it indented it an inch and more. He was instantly killed.
At the steering wheel was a girl of eighteen years, who bore
an unenviable reputation in Salt Lake as a reckless driver.
The editors of all the newspapers next day cried out for
"something to prevent huge machines, with their throbbing
engines driving them on as agencies of death, rushed over
the people's streets at 'most any rate of speed their drivers
desire, driven by girls who go into hysterics at the thought
of a mouse or faint at the sight of a bleeding finger and who
yet take chances of facing a situation that would try the

294 FRANKLIN SPENCER SPALDING

nerve of a stout-hearted man. They love the sport, and
they wouldn't purposely hurt any one for their lives."
Whether it is folly or criminal intent, the effect is frequently
the same.

Two days later his comrades in the ministry stood beside
his silent form in St. Mark's Cathedral, and a steady line
of people of every race and creed passed by. In a church
filled to the sidewalk with Gentiles and Mormons, working-
men and employers, rich and poor, Paul Jones, Dean Colla-
day, and Bishop Thomas, who hurried from Wyoming on
receipt of the sad news of the death of his friend, read the
burial service and the combined choirs of St. Mark's and
St. Paul's sang :

The Strife is o'er, the battle done,
The victory of Life is won.

His clergjrmen carried their leader to the station and
aboard the private car, which the very men who had with-
drawn the railroad pass magnanimously furnished to take
the body to Denver. There, in the city of his youth, the
coffin was borne to the Cathedral on the shoulders of yoimg
business men, some of whom had been the companions
of his boyhood and who loved him in his manhood. The
service was read by Dean Hart, Bishop Paddock of
Western Oregon, Bishop Brewster of Western Colorado,
Bishop Thomas of Wyoming, and Bishop WilHams of
Nebraska. And there in the Cathedral were his sisters,
his brother and his beloved mother, strengthened to face
the terrible ordeal by faith in the Providence whose ways
she sought in vain to imderstand. Amid the crash of thimder
and flash of lightning they carried him to Riverside Ceme-
ter}'^ and laid his body beside that of his father.

In the passing of Frank Spalding America realized that

MANOACH 295

she had lost a great son. "With a very clear mind, great
power of analysis, an admirable ability to state his posi-
tion in lucid language," said the * Outlook ' of New York,
"Bishop Spalding was a notable figure on every occasion
when he was present and in every assembly in which he
took part." * Collier's Weekly ' headed an appreciative edi-
torial with the title, "A Man who Understood." In the
Princeton * Alumni Weekly ' he was called "one of the most
useful sons of Princeton." * The Survey' recognized Bishop
Spalding as the champion of the poor. Glowing tributes
and appreciations appeared in the Church and SociaHst
press throughout the coimtry, from the pens of many men
and women who were irresistibly moved to give utterance
to their admiration in prose and verse or tell of some ex-
perience they had had with him. *The Living Church,'
which had hesitatingly endorsed his election as bishop,
declared him "one of the most lovable of men." In Salt
Lake, Erie and Denver where he had Hved, the editors of
aU the daily papers with remarkable penetration and insight
gave testimony to the outstanding quaHties of the man:
his great sympathy for the struggling masses, his broad
and active mind, his courage to fight for his ideals, his out-
spokenness and fearlessness. "He would have been a
Gautier or St. Bernard eight hundred years ago, he might
have been a Luther three hundred years ago, for his high
thoughts were always backed by ample if unpretentious cour-
age." The reality and beauty of his religious life found wit-
nesses among the ministers of all churches, Roman Catholic,
Mormon, Jewish and Protestant. "Like the Master" they
all declared, "Our souls are bowed in grief, and are crying
to his soul : Knowest thou how much we love thee ? "

On AU Saints' Day, Nov. i, 1914, two thousand people
packed Salt Lake Theater for a service in commemoration of

296 FRANKLIN SPENCER SPALDING

Bishop Spalding. The Mormons were represented among
the speakers by Hon. Brigham H. Robert, the SociaHsts
by their leader, Mr. WilUam M. Knerr, the Churches by
Rev. Elmer L. Goshen, a Congregational minister, and the
Professions by Dr. E. G. Gowans. The theater orchestra
offered its services, and played HandeVs " Largo '^ and
Meyerbeer's "March of the Prophets.'' The memorial
address was given by Rt. Rev. Charles D. Williams, the
man whom Spalding looked eagerly forward to meeting
again as he penned one of his last letters. "Franklin
Spalding was my nearest friend in the House of Bishops.
He was to me a tower o£ strength. I leaned on him, I got
courage from him to try to do in my smaller way the things
he was doing so splendidly in his larger way." Such was
the personal testimony of one great soul to another. With
deep insight and intimate knowledge Bishop Williams, in
eloquent and telling phrase, told of Spalding's tenderness
and gentleness of heart as well as of his manly godUness
and mental and spiritual virility. A unique combination of
the hero and the saint, he called him, of the fiery prophet of
righteousness and the humble, self -giving servant of his
fellows. "The sobs of Hosea lay behind the denunciation
of Amos. He was the prophet of the conscience and heart
alike." "God grant that we all may catch something of
his spirit, that we may carry on his work and stand for his
cause in some measure as he did !"

Elsewhere, also, the noblest spirits of the Church bore
testimony to him. " He was the manliest, most godly,
knightly soul whom I have ever met," said Bishop Rowe of
Alaska. " The uncompromising character of his righteous-
ness and its naivete," wrote Bishop Brent of the Philippines,
" made his manhood a beacon." " If he has done as much
for the people of Utah as he has for those of us who have

MANOACH 297

tried to follow him at a distance," said Bishop Lawrence of
Massachusetts, " they and their children will rise up and
call him blessed. Would that we had told him what we
thought of him. We did not know that he would go so
soon. Perhaps he knows now."

So, in crowded theater and cathedral, and in the columns
of the daily press and leading weeklies of the nation, tes-
timony was borne by small and great to the character and
accomplishments of Franklin Spencer Spalding. But, what
may be a more enduring tribute, his memory was treasured
in the hearts of the poor. Atchee is a small railroad town on
the Uintah Railway in Western Colorado. When visiting,
as his custom was three times a year, the missions in the
"Uintah Country," Bishop Spalding would usually pur-
posely stop over the twenty-four hours until the next train,
and not only hold service, but call on every family in the
little town, baptizing several infants and making himself the
friend of all, whatever their religious affliations or antip-
athies. Atchee was not in his district after 1907, but he
knew that this remote region could rarely be visited by the
Bishop of Western Colorado. When the news of his death
reached Atchee the people assembled at the little school,
without minister or other leader. One woman opened the
Prayer Book, and with broken voice, amid the half sup-
pressed sobs of men and women as they knelt about her,
she read the burial service.

Of heroic mold, with a spirit brave and gentle ; clean-
cut in his thinking and forceful in his speech ; with a heart
that beat in sympathy with all who suffered; with the
vision of an economic and spiritual order wherein the wage
earners are to be masters of nature and brothers of men,
possessing all they produce, Franklin Spencer Spalding
Uved in his time and place, a man among men and a bishop
such as we shall not soon see the like again.

THE following pages contain advertisements of a
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Henry Codman Potter

SEVENTH BISHOP OF NEW YORK

By GEORGE HODGES

Illustrated; cloth, 8vo, $3,50

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THE MACMILLAN COMPANY

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" 'The Life of Clara Barton' in its utilizing of original material,
in its orderly sequence and telling use of incident and conver-
sation, and in its insight into character, is a volume well fitted
to convey to the public mind the story of one whom the world
* delighted to honor.'" — Boston Daily Advertiser.

''A fitting memorial to one of the world's great women." —
New York Globe.

"An inspiring and interesting account of a noble Hfe devoted
to the service of humanity — the life of a woman whom General
Nelson A. Miles has proclaimed Hhe greatest htunanitarian the
world has ever known,' and who during the Civil War held a
place in the hearts of our soldiers similar to that of Florence
Nightingale in those of the men who fought in the Crimea." —
New York Herald.

**A memorable, intensely interesting biography of one of the
great women of yesterday." — Bookseller, Newsdealer and
Stationer.

'*The life of Clara Barton is a himian document of the utmost
importance and interest, and it is this human story that is now
given to the public." — Chicago Evening Post,

'^ Infinite details of unbounded interest crowd one on top of
another. . . . Her biography is one of both personal and his-
toric interest." — Boston Transcript.

''The narrative is complete, exhaustive — a portrait painted
full length." — Philadelphia North American.

"Tears flow unbidden at scenes depicting Miss Barton tend-
ing the sick and wounded, feeding the hungry in the open fields
with shells bursting all around her, but the heart glows with
pride at the courage of this frail little woman in scenes of fright-
ful tragedy." — Literary Digest.

THE MACMILLAN COMPANY

FnblislierB 64-66 Fifth Avenxie New Tork

David Livingstone

By C. SILVESTER HORNE

New edition f i2mo, illustrated ^ $1.25

"Mr. Home has done a fine service in presenting the charac-
teristic and strategic facts of the life and work of Livingstone
and of his character and his service to humanity. . . . With
fine discrimination, with skill in dramatic simplicity, Mr. Home
has made the great hero of Africa live and has brought into bold
relief the moral qualities and lessons of his life." — Review and
Expositor.

"We doubt if the story could be told more stirringly in brief
compass than it is in Mr. Home's book. By clever and free
use of Livingstone's diaries and letters he is made to tell his own
story in large part — and a wonderful story it was, of devotion,
sacrifice, hardship, persistence, and adventure, through many
dangers with beasts and men." — The Outlook.

"A very good biography. Gives in small compass a clear,
simple narrative of Livingstone's adventurous and useful Ufe."
— New York Times.

"His vigorous style is well adapted to the portrayal of a life
so full of activity and courageous undertaking as that of Living-
stone." — The Independent.

"Here is given a graphic story of the patience and knowledge
of human nature that enabled Livingstone, without any aid, to
break up the infamous slave trade in many districts." — San
Francisco Chronicle.

"Full of inspiration and information." — Philadelphia Press.

THE MACMILLAN COMPANY

Publishers 64-66 Fifth Avenue New York