THE MESSAGE AND MINISTRY OF THE CHURCH TO A WORLD OF WORK
“He has never given me a mouthful of bread nor means to gain it. What
have I to do with your God?” This was the answer of an immigrant woman
to an appeal made by the church visitor, and it strikes nearer the
heart of our modern life than it appears upon first thought. Why indeed
should a person acknowledge kinship to a God who allows suffering,
sorrow, and want in the world? It is not enough to answer such a
question by pointing to the ultimate ends God has in view, for with
hunger gnawing at the very vitals it is difficult to be philosophical
or to meet the problems of existence in a quiet frame of mind. It is
undoubtedly true that a large part of the misery and suffering of this
world is caused by the sins and incompetency of the individual; but it
does not help one to bear misfortune to know that he is to blame for
his own condition. Is it any easier for the mother to teach her hungry
little children to say their prayers asking the heavenly Father to feed
them when she knows that her husband has brought the suffering and
want through his evil conduct? But suppose she knows that her husband
has tried as hard as possible, and in spite of all his efforts and all
her care there is not enough bread for the little ones. She is very
likely to grow impatient with the religion that talks about love, and
yet allows bad social conditions to exist in the community that robs
children of their childhood, destroys manhood, and makes women slaves
in their own homes.
We have studied certain groups of the workers, and great as is the
contribution made by these workers, it is only a small part of the
story. The world of the workers is a very large world. Within this
world things are produced that enrich mankind to a degree that has
never even been dreamed of in any other age of the world’s history. The
men who are producing these things are the true servants of the world.
=Social Salvation and the Wage-Earners.= The church, in order to retain
its ascendency in national life, must lay increasing emphasis upon the
importance of social salvation. The importance of social salvation as
contrasted with individual salvation was seen by the great spiritual
teachers of the past; but modern civilization, with its marvels of
intercommunication, has placed a new emphasis upon mutual dependence of
associated human beings, and has made self-realization a possibility
only in connection with the salvation of the social group. The social
group consists mainly of wage-earners, two thirds of those gainfully
employed in the nation being dependent for food, shelter, and clothing
upon a daily, weekly, or monthly wage. Therefore, social salvation is
largely a question of the salvation of the wage-earner. The problem
is a dual one. It is material and spiritual. It is material, because
the higher purposes of the Eternal cannot be attained in an atmosphere
of inefficiency, disease, unemployment, vice, crime, and general
destitution. It is spiritual, because the elimination of inefficiency,
disease, unemployment, vice, crime, and general destitution will not
regenerate character. The salvation of the wage-earner must, therefore,
be achieved by the combined efforts of three important agencies of
social reconstruction: religion, education, and government. Religion
furnishes the motive, education the method, and government the
mechanism of social reconstruction; each of these three is impotent
without the other two.
Religion from this view-point must be personal and social in order
that regenerated individuals may work for the material and spiritual
regeneration of national life. Education from this view-point must
be technical, scientific, moral, and universal so that all may have
the opportunity to become skilled workers, progressive thinkers, and
efficient citizens. Government from this view-point must be controlled
by the religious element of the community and equipped with a program
of economic and social reform based on scientific investigation.
Scientific studies of the wage-earners’ communities show that a family
of five in a large American city requires a minimum income of $900 in
order to maintain its physical equilibrium, and that three out of every
four adult males, and nineteen out of every twenty adult females in
the United States, receive less than $600 a year. No one can longer
doubt that the hardships and depravity of the poor are more economic
and social than personal; and that the responsibility for human misery
is put squarely upon the more fortunate members of society. The way of
salvation for the poor and helpless lies along the path of the educated
conscience of the rich and powerful.
=Workers and the Church.= Much has been written and said in criticism
of the church. Many statistics have been given to prove that the
workers are not members of the church. For the most part the figures
quoted are mere guesses. It is sheer folly to assume that the working
people of our nation are not religious. Religion is as natural to all
people as is breathing. The belief in God is well-nigh universal. It is
a fact, however, that comparatively few of the mass of workers of our
country are connected in any way with the church, or have any part in
carrying on the functions of organized religion. There are a great many
working people in the churches, but in proportion to the large number
of wage-earners in each community there are comparatively few of the
actual producers in the churches.
[Illustration:
Board of Home Missions, Church Extension. Methodist Episcopal Church.
A Russian Forum in session in the Church of All Nations, Morgan
Memorial, Boston.]
A study made in city after city shows that the churches are largely
made up of the well-to-do, middle-class people. In one typical city
of 75,000 people there were found to be approximately 30,000 members
of all the religious organizations, Protestant, Catholic, and Jews.
Of this total number approximately 1,000 were wage-earners, that
is, men and women working in shops and factories; 500 of these were
members of the Catholic Church, and the other 500 were distributed
among the sixteen Protestant churches. There were a great many
persons in these churches who were dependent upon their wages; such
as clerks, stenographers, bookkeepers, and others who should be
classed as belonging to the industrial group. But as some one has
said, the distinction between people who are in the churches and those
untouched by the church can be drawn in this way: those who refer to
the remuneration received for their work as a salary, and their work
as a position, are in one group and they attend church; the other
group is made up of those who refer to their work as a job, and the
remuneration received as wages, and but few of these go to church. The
conditions found in that instance are the same that would be found in
most cities of the same size in America. The total membership was a
little larger, perhaps, for in most places only about one third of the
people are connected with the churches.
=The Makers of Things Outside the Churches.= Communities in which
the church has failed are the communities where may be found most of
the workers who are the actual producers of the things that go to
make up our life. The men who run the lathes and other machines, the
day-laborers on the street, in the factory, and on the railroads;
these men and their families are the ones untouched by the church. The
foremen, the better class of skilled mechanics, and those workers who
are doing the more congenial kinds of work are the ones found in the
churches. I asked one of the leading labor leaders of the country why
it is that the laboring man is opposed to the church. “Opposed?” he
answered. “He is not opposed. The average laboring man living under
average conditions does not know that there is a church in town.” In
other words, the church moves in an orbit that is totally removed from
the life of the mass of the workers.
=When Nineteen Men Last Went to Church.= During the last year I took
occasion to ask different men that I met at various times what they
thought of the church. I have the record of the conversation of
nineteen men on this subject. Not one of these men had been to church
with any degree of regularity during the past five years; three of
them had attended the Billy Sunday meetings in the various cities. They
went to see the evangelist, however, just as they would visit Barnum
& Bailey’s circus, and they professed to having come away from the
meetings in the same frame of mind as if they had been attending such
an entertainment. Five of the men were Jews, nine were Roman Catholics,
and five were Protestants. They gave various reasons for not going to
church, but all agreed on three things: they had no especial criticism
or complaint to make regarding the church; it was easier to stay at
home on Sundays than it was to go to church; the church had very little
to do with the things that they were interested in. One of the men
said, “The minister stands in a pulpit over my head and talks down to
me about things that I am not interested in.” They also agreed that
they could see no special reason why they should be influenced or moved
to live according to the requirements of the church.
The church has no especial authority and a life of piety did not appeal
to these men. My conclusion was that the church had lost its grip upon
these men because of the innate selfishness of the individual and the
unwillingness on his part to pay the price demanded of a true follower
of any religion. These men were living under false impressions as
to what the church required and knew nothing of the quality of the
church’s message. The fact remained, however, that the church failed
to reach them, and if we define religion as the giving of one’s self
to the group, these men had no religion, for they were each living
their own lives in their own selfish way. Of these nineteen men three
were skilled mechanics, five worked in a cottonseed mill, four were
traveling salesmen, and the remaining seven were business men. This
would seem to prove that the church has failed to reach other groups in
the community as well as the groups of laboring men.
=The Church and the Age.= The new social order must be based upon
righteousness, and the church must furnish the power that will carry
forth the plans of reconstruction to ultimate victory. It must supply
the regenerating social influences for our generation in order to live
up to its privilege and fulfil its function in the world. It is the
will rather than the intellect of men that is primarily influenced
by religion. The doctrine of the church attracts only a few people;
speculation on theological questions, and arguments regarding life and
its problems are futile in the face of the bitter experiences that lead
the majority of the working people to view life from the standpoint
of the pessimist. What men want to know about the church is, does it
make people better neighbors? Is there more kindness in the community
because of the church? These are the things that are of paramount
importance. A boy passed by three churches on his way to attend a
certain Sunday-school. A neighbor said to him, “Why do you go so far?
why don’t you come to my Sunday-school?” “I do not care how far it is,”
he replied; “they like me down at the other church.” This is the secret
of the success of much that is being done to-day by different churches.
A prominent pastor desiring to discover how his preaching would affect
different classes of people had a friend invite some persons from
different parts of the city; and then after the service these people
were invited to meet with others in one of the classrooms to discuss
the sermon. It was almost impossible to draw any expressions of opinion
from them as to the value of the service, but they agreed that they did
not feel at home in the church. Yet none of these visitors could tell
what he meant by “feeling at home.” The fact is, however, more people
go to church to-day because of the friendships that they find within
the institution than because of their desire for religious instruction.
A large proportion of the people who are outside of the church are
outside because to them the institution seems cold, narrow, and
unattractive, and fits the description given by Robert Louis Stevenson
of many churches that he had known, “A fire at which no man ever warms
his hands.”
=A Ministry to All.= The Morgan Memorial Church of Boston touches
a wide community and is carrying on a very extensive work. It has
enlarged its plant from time to time until it occupies almost a
solid block. There has recently been erected a new building to be
operated in connection with this institution known as the Church of
all Nations. Here is the gathering place of the multitude from every
land who now live in the south end of Boston. In addition to the
regular religious services there is a rescue mission for the “down
and outs,” and dormitories for men and women where clean beds can
be secured at a reasonable price. There are workshops, employment
bureaus, a restaurant, a reading-room and, in fact, under one roof this
church houses a community of interests, economic, industrial, social,
educational, and religious. On the front of the building there is a
lighted cross, and to all of the south end of Boston this cross means
hope.
=Story of Twenty-five Years.= The church has not accomplished all that
might have been accomplished, but when we study the history of the
last twenty-five years and take stock of the results that have been
achieved, we find that there are countless things that indicate a real
life interest, and a purpose toward achievement in the church.
Twenty-five years ago the Student Volunteer Movement for Foreign
Missions was just beginning, and a Social Service Commission for the
churches would have been considered as something having no part in the
churches’ work. In fact, at that time the men who were the prophets
of the new social order were looked upon as dangerous leaders. There
were only a few books that dealt with the social aspects of the
teachings of Jesus, and these were theological and theoretical rather
than practical. At that time institutional churches were novelties,
and the efforts that were being directed toward the solution of the
social questions by the church were very often efforts in the wrong
direction. The institutional church was not a complete success because
it attempted to do for people instead of inspiring people to do for
themselves. The institutional church and the modern socialized church
have the same relationship to each other as the old alms-giving
societies have to the modern charitable organizations. Legislation in
the interests of women and children was considered totally out of the
realm of Christian interests. “The church was put in the world to save
souls and not to dabble in politics,” was a favorite definition of the
church’s sphere. There was little church unity or coordination of
effort. The churches were more busy fighting each other than they were
fighting the common foes of the community. There were only one or two
professors in our theological seminaries who were teaching sociology,
and of one of these men an eminent authority in the church of that
time said: “He ruined a lot of good ministers and made a lot of poor
socialists by turning the attention of the young men who came under his
teaching to merely humanitarian interests.” The church leaders knew
nothing about the labor movement; in fact, at that time, the modern
labor movement as represented in the American Federation of Labor was
just beginning to gain strength. The church made no special efforts to
interpret the spirit of Christ in terms of international relationship.
=The Present Situation.= Now, when we compare the present situation
with these facts, there is every reason to be encouraged. Never in
the history of the world was there a time when organized religion
was more efficient. When was there ever such interest in religious
education? so much cooperative effort among Protestant bodies? such an
eagerness to discuss ways in which men of widely different views may
work together? The money given for missions and social reconstruction
reaches proportions that were never dreamed of before. Jesus Christ
is recognized to-day as the friend of all men and his salvation
is recognized as applying to social, industrial, and educational
relationships as well as to individual needs. He is the Savior of the
individual and also the Savior of the world in which the individual
lives. It is true that the individual cannot enter the kingdom of God
unless he is born again, but it is equally true that the whole social
fabric must be recast and social relationships regenerated, else the
kingdom of God cannot come in this world.
Nearly all the parables of Jesus have to do with the idea of mutual
helpfulness. The parable of the Good. Samaritan will always stand first
as the exemplification of the life that bears another’s burdens. The
teachings of Jesus sums itself up in supreme love for God and for one’s
fellow man. At the marriage feast the multitude were invited and they
came from the highways and the hedges. According to Jesus’ teachings
all material possessions are to be counted as nothing when compared to
the use and helpfulness of these possessions. His bitter denunciation
and burning wrath were turned against the hypocrites who made long
prayers, took the widow’s mite, paid their church dues, forgot mercy,
and used harsh measures against the defenseless. In every instance
where Jesus referred to future punishment, it was to be visited upon
the individual because he failed to live according to the law of love
and was making burdens harder to be borne rather than helping men to
bear them. His law was the law of cooperation.
The early church began among the very poor; and all through the
Apostolic Age the slave and the owner, the poor man and the rich man,
met on the plane of equality. There was only one interest for all and
that was the life of the Master. It is said that Napoleon and several
of his aides were one day walking along the country road. They met
a peasant carrying a load of fagots who did not get out of the path
as quickly as one of the emperor’s companions thought he should, so
stepping up to the rustic he took him by the shoulders and started
to push him out of the way. “Stop,” said Napoleon, motioning to his
companions to step out of the road while he did the same. “Messieurs,
let us respect the burden, even if you do not respect the man.” In the
community there are a multitude of burden bearers. The church must be
filled with the desire to do what it can to improve the conditions in
the community life, and to add to the good of all the people, so that
the community relationships will no longer be regarded as matters of
indifference to be taken up or laid aside without faithfulness to the
gospel. The success of the church must be measured in terms of the
community life.
[Illustration:
Board of Home Missions. Church Extension. Methodist Episcopal Church.
The Church of All Nations, Boston, provided a sleeping place in its
hall for over five hundred of the unemployed in the winter of 1915.]
=Inspiration for Social Effort.= The church is not merely a reform
agency. It is not primarily interested in housing, ventilation,
sanitation, and labor questions, but is completely interested in the
moral aspects of these questions, and their effect upon the life of the
community and the life of the individuals in the community. Any church
which fails to educate its members to look at all such matters from
the moral point of view, and fails to make effective the principles
of Jesus in relation to the social life of the community, is falling
far short of its duty. It is no wonder that the men and women who are
struggling with the evils of society grow impatient with the churches
that do not undertake to help humanity. One worker expresses it thus:
“The trouble with all social effort is that we have no inspiration for
the task. The churches that should be helping us by supplying this
inspiration are apparently afraid to take hold of the job.” This is too
sweeping a criticism, for there are hundreds of churches that are doing
just this thing.
=The Church and Other Organizations.= Instead of institutional
churches, however, we are substituting the socialized church, and it is
not what the church is doing as an institution but what it is inspiring
others to do in the community that counts most. When the church cannot
get any one else to do a certain task, then the church must shoulder
the responsibility itself. The church ought to cooperate with the
united charities of the community. It will not be enough for it to
have merely a member or two on the boards of these organizations; the
church as an organization must be in close touch with them, furnishing
money and workers, and helping to plan and carry out the plans of the
organization. Above all, it must supply the proper spirit of love which
will offset that professionalism which is to-day a growing evil in all
charitable effort.
=The Church and the Outcasts.= The church ought to be organized so
that the sick and the poor, the unfortunate and the people out of
work, would find it a friend and champion. There was a preacher in
one of our churches in a certain city who was greatly disliked by
all the so-called “respectable” people who knew him. As one man put
it, “He has long hair, a long tongue, and is a trouble-maker.” But
among the outcasts in the city he was known as the “Chaplain for the
nobody-knows-who.” By this term those who loved him meant that he was
a friend of the neglected people of the great city. After he died men
who had no use for him before began to tell of little illuminating
incidents in his life, and thousands of people testified to the fact
that he had been an inspiration and a help.
The early Christians were not a very respectable lot of people nor
would they have been very congenial. Probably some of our modern
churches are so fine that these people would have been considered out
of place; but it was to these people that Jesus preached his gospel in
the first place, and from them the influence of Christianity spread
until the whole life of the Roman world was brought under the control
of the new gospel. Now, of course, all the laboring groups that we
have been considering are not made up of the poorest people in the
community. The heart of the great mass of the people is sound to the
core; their principles are strong and their morals are uncorrupted.
We are very likely to measure morals by social customs. Just because
a man shaves every day and wears a white collar is no sign that he is
a gentleman; while the man who wears blue overalls, who shaves once
a week, whose face and hands are grimy with toil, is not by these
things made an uncouth barbarian. The reverse is very often true. The
unions have been educating their members; and the men gathered in these
organizations have a fund of common sense and a breadth of judgment
that would put to shame men who have had much larger experiences and
wider opportunities both for education and travel. The son of a man
with a salary of twelve to fifteen thousand a year was expelled from
one of our universities a few years ago; and in the same year the
honor man in the class was the son of a blacksmith who worked for one
of the Western coal-mining companies. This boy was one of a family
of six children. With the help and efforts of no one but himself he
was able to go through the university and graduate at the head of his
class. All the forces of our time are at work leveling the fictitious
and mischievous barriers that have been raised between men, and which
divide society into groups and classes.
=Wider Use of the Church Plant.= The church building can be used for
very much wider service than at present. The church is usually one of
the best-equipped buildings in the community. It has light, air, and
heating facilities and can take care of a large number of people. In
the Maverick Church, East Boston, they are using the church for club
purposes. Just at present plans are being devised whereby this property
will be used much more extensively for meeting the new needs put upon
the community by the old ship-building industry that has just been
revived. Plymouth Church, Oakland, California, is a veritable beehive
of industry. Every night different groups gather in the social clubs,
sewing classes, cooking classes, and other organizations. The community
looks upon this church as the natural meeting-place to discuss vital
problems. During the past winter in one of the Baptist churches on the
east side of New York different nationalities met night after night and
were instructed concerning patriotism and the moral issues of the war
by men who spoke the tongues of the men attending.
A Presbyterian church in Du Page County, Illinois, became famous
because it made its buildings available for all social activities
and interests of the community. A report of this work says: “The
older people often attend and engage in play with the young people.
Refreshments are served free at these gatherings. Special attention is
given to strangers and to the backward boys and girls, and a few of the
leaders have always upon their hearts those who are not of the fold of
Christ. The people become well acquainted, and such fellowship, such
friendships, such companionships are created--all centering around
the church!” The writer, telling of the work in another progressive
church, says: “This church has learned the value of the inspirational
meetings. Two principal ones are held each year. One takes place on New
Year’s eve when the whole community, old and young, gather at church as
one family to watch the old year out and to welcome in the new. This
is no common watch service. The evening is filled to overflowing with
good and interesting things. The other great inspirational meeting is
held at the close of the church year. It is an all day meeting, and
the whole countryside turns out to help round up the year’s work. The
ladies serve a banquet at noon free of charge. There is always good
music on this occasion and two or three talented participants from
outside supplement the home talent. These big meetings are of benefit
to the country people. They promote friendship and good fellowship, and
the dead level gait always receives a big jolt.” These are just a few
of the churches that are making good use of their buildings, and there
are hundreds of others all over the country. Whenever you feel that
the church is failing, just turn to the record of some church that is
really doing what it ought to do. You can easily find some such church,
and what is being done in one place can be done in another. People are
the same the world over, and all groups can be brought together upon a
common level of interests and good fellowship.
=A Program of Action.= The war has emphasized the necessity of making
our communities 100 per cent. American. We are thinking in terms of
nationalities and races now because of the present world crisis. We
need each community to be not only 100 per cent. American, but 100
per cent. democratic and neighborly. This involves the study of the
questions of the relation of the foreigner and of his Americanization;
the problems of the housing of the community, and the questions of
the eight-hour day and union labor. The charge that the church speaks
for the employer rather than for the workingman must be completely
answered, so that every workingman in every community will come to
realize from practical contact with the churches that he knows that
they are not capitalistic institutions. He must learn that they stand
for all men; and that they speak fairly and unreservedly for the cause
of humanity and champion the rights of men against the encroachment of
everything that would crush the spirit of man. The church must interest
itself in the problem of recreation. People used to work for a living;
now they work for profit. Playtime was formerly not such a problem as
it is to-day, for industry was not geared up to the same high pitch of
efficiency. To-day the margin of play is about the only margin of an
individual’s life when he is really himself. In our cities especially
the problem of play is a real problem. The questionable forms of
amusement are patronized, not because young men and young women are
inherently bad, but because they are the only means of recreation
offered. The motion-picture theater is popular because the best of the
drama has been put within reach of the average person. Public health
should be a vital consideration of the church. In fact, every line of
effort that involves the welfare and happiness of human beings is of
interest to the Christian church.
No church ought to have at first too intricate a program. More can be
accomplished by an active pro-virtue program than by one that is all
anti-vice, but the church must also be a fighting organization. We must
fight evil of every kind. The great struggle of the church against the
liquor traffic and against vice has resulted in a vast amount of good.
The thing to remember, however, is that the church must not stop simply
with its protest and its fight.
=The Ultimate End of All Effort.= Nothing material or physical is
final. We are not to provide social rooms, good healthful surroundings,
playgrounds, and other social good things just for themselves, but
because these things are essential to the best and highest moral
development of individuals. In the last analysis the work of the church
is the salvation of men and women. Its work, as has been said, is to
put a sky over men’s heads. You cannot save individuals by giving them
good physical surroundings, healthful conditions, and by supplying all
their physical needs. These are merely the steps to the temple of the
spirit. The weakness of most of our schemes for social betterment is
found in the fact that many of them would put a man in a fine room,
with good light, splendid furnishings, serve a sumptuous meal to him
and then start a force-pump and pump all the air out of the room. A man
may die in the midst of the finest things with which we can surround
him. People must grow, and growth demands atmosphere, and if we give
everything else and fail to create the right kind of atmosphere we are
failing. “Seek ye first his [God’s] kingdom, and his righteousness;
and all the other things shall be added unto you.” By this Jesus did
not mean that we were to put less emphasis on right conditions, but
that if we get conditions right, then we can work for the things that
really are of greatest interest. Above all, he was warning of the
danger that faces us to-day, of becoming so much interested in a man’s
social welfare that we lose sight of the emphasis which the great
Teacher would put upon the qualities which make up humanity.
We must recognize man as a spiritual being, and everything that goes to
make him better physically ought to make him better spiritually. The
best work of the church, and the work which God alone can do for the
community, is to carry humanity beyond physical betterment into the
realm of spiritual idealism. This is our task. This is the church’s
goal. When this is realized in all society then the kingdom of God will
be realized on earth; and the things that men create will be set in
right relationship to the men themselves; that is, they will become the
adjuncts of every man’s life and will minister to all human happiness.
BIBLIOGRAPHY
A BRIEF READING LIST
_The Rural Problem_
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Brunner, Edmund de S. _Cooperation in Coopersburg._ 1917.
Missionary Education Movement, New York. 50 cents.
Brunner, Edmund de S. _The New Country Church Building._ 1917.
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Earp, Edwin L. _The Rural Church Movement._ 1914. Methodist Book
Concern, New York. 75 cents.
Mills, Harlow S. _The Making of a Country Parish._ 1914. Missionary
Education Movement, New York. 50 cents.
Morse, Richard. _Fear God in Your Own Village._ 1918. Henry Holt &
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Vogt, Paul. _The Church and Country Life._ 1916. Missionary
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Wilson, Warren H. _The Church at the Center._ 1914. Missionary
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Wilson, Warren H. _The Church of the Open Country._ 1911.
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_Industrial Relations_
Abbott, Grace. _The Immigrant and the Community._ 1917. Century
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Antin, Mary. _The Promised Land._ 1912. Houghton, Mifflin Company,
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Burritt, Arthur W. _Profit Sharing._ 1918. Harper & Brothers, New
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Carlton, Frank T. _History and Problems of Organised Labor._ 1911.
D. C. Heath & Co., Boston. $2.00.
Cole, G. D. H. _Self Government in Industry._ 1918. Macmillan
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Fitch, John A. _The Steel Workers_ (Pittsburgh Survey). 1910.
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Goldmark, Josephine, _Fatigue and Efficiency._ 1912. Russell Sage
Foundation, New York. $2.00.
Haynes, George E. _Negro New-Comers in Detroit, Michigan._ 1918.
Home Missions Council, New York. 20 cents.
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Mangano, Antonio. _The Sons of Italy._ 1917. Missionary Education
Movement, New York. 60 cents.
Redfield, William C. _The New Industrial Day._ 1912. Century
Company, New York. $1.25.
Ross, J. E. _The Right to Work._ 1917. Devin-Adair Company, New
York. $1.00.
Ryan, John A. _A Living Wage._ 1906. Macmillan Company, New York.
$1.25.
Shriver, William P. _Immigrant Forces._ 1913. Missionary Education
Movement, New York. 60 cents.
Symposium by seven well-known authors, _The Path of Labor_. 1918.
Council of Women for Home Missions, New York. 57 cents.
Ward, Harry F. _The Gospel for a Working World._ 1918. Missionary
Education Movement, New York. 60 cents.
Ward, Harry F. _The Labor Movement._ 1917. Sturgis & Walton. New
York. $1.25.
Ward, Harry F. _Poverty and Wealth._ 1915. Methodist Book Concern,
New York. 50 cents.
Ward, Harry F. _Social Evangelism._ 1915. Missionary Education
Movement, New York. 50 cents.
Warne, Frank J. _The Slav Invasion and the Mine Workers._ 1904.
J. B. Lippincott Company, Philadelphia. $1.00.
_Women and Children_
Abbott, Edith. _Women in Industry._ 1916. Daniel Appleton &
Company, New York. $2.50.
Addams, Jane. _The Spirit of Youth and the City Streets._ 1909.
Macmillan Company, New York. 50 cents.
Henry, Alice. _The Trade Union Woman._ 1915. Daniel Appleton & Co.,
New York. $1.50.
Fraser, Helen. _Woman and War Work._ 1918. G. Arnold Shaw, New
York. $1.50.
MacLean, Annie M. _Wage-Earning Women._ 1910. Macmillan Company,
New York. $1.25.
MacLean, Annie M. _Women Workers and Society._ 1916. A. C. McClurg,
Chicago. 50 cents.
Mangold, George B. _Child Problems._ 1917. Macmillan Company, New
York. $1.25.
Schreiner, Olive. _Woman and Labor._ 1911. Frederick A. Stokes
Company, New York. $1.25.
_The Church and Social Conditions_
Atkinson, Henry A. _The Church and the People’s Play._ 1915.
Pilgrim Press, Boston. $1.25.
Cutting, R. Fulton. _The Church and Society._ 1912. Macmillan
Company, New York. $1.25.
Felton, Ralph A. _A Study of a Rural Parish._ 1915. Missionary
Education Movement, New York. 50 cents.
Gates, Herbert W. _Recreation and the Church._ 1917. University
Press, Chicago. $1.00.
Harrison, Shelby M.; Tippy, Worth M.; Ward, Harry F.; and Atkinson,
Henry A. _What Every Church Should Know about Its Community._
Federal Council of Churches, New York. 10 cents.
Hughan, Jessie W. _The Facts of Socialism._ 1913. John Lane
Company, New York. 75 cents.
Mangold, George B. _The Challenge of St. Louis._ 1917. Missionary
Education Movement, New York. 60 cents.
Marsh, Daniel L. _The Challenge of Pittsburgh._ 1917. Missionary
Education Movement, New York. 60 cents.
Mathews, Shailer. _The Individual and the Social Gospel._ 1914.
Missionary Education Movement, New York. 25 cents.
Rauschenbusch, Walter. _Christianity and the Social Crisis._ 1907.
Macmillan Company, New York. 50 cents.
Rauschenbusch, Walter. _The Social Principles of Jesus._ 1916.
Association Press, New York. 50 cents.
Roberts, Richard. _The Church in the Commonwealth._ 1918. Frederick
A. Stokes Company, New York. $1.00.
Spargo, John. _The Spiritual Significance of Socialism._ 1912.
B. W. Huebsch, New York. 50 cents.
Vedder, Henry C. _The Gospel of Jesus and the Problem of
Democracy._ 1914. Macmillan Company, New York. $1.50.
White, Charles L. _The Churches at Work._ 1915. Missionary
Education Movement, New York. 60 cents.
INDEX
A
Accidents, in mining, 72, 73;
in steel-mills, 85, 86;
on railroads, 99-101
Actors, Church Alliance and Fund, 130;
off the stage, 128
Anthony, Susan B., referred to, 162
Anthracite coal areas, 69
Anti-loafer laws, 152
Apathy of mill workers, 91
Arbitration in clothing industry, 60, 61
Architecture and present use of steel, 79-81
Artificial flowers, 132
B
Bag and hemp factory conditions, 165
Baker Manufacturing Company, 93
Banana boat and rush unloading, 137
Baptist East Side churches in New York City, 205
Bargains in ready-made clothing, 55
Bathtubs and buttons, 114
Beet, culture, 20, 174, 175;
sugar, 20;
use of child labor, 20, 21, 174, 175, 185
Bessemer steel, 82-84
Bible, study class members, Y. W. C. A., 4, 5;
unopened to Jewish radicals, 62
Billy Sunday meetings, 195
Bituminous coal-fields, 69
Booth, Maud Ballington, referred to, 162
Brakeman, accident to a, 100
Brick and mortar not the soul of the city, 33
Bridge cables, steel, 82
Burley tobacco, 173
C
Canada, western grain-belt, 17
Cane-sugar makers, 18, 19
Casual workers and the common man, 153
Casualty lists. See _Accidents_
Catholics, 90, 120, 194, 196
Cemeteries, well-tended Western, 27
Chaplain beloved, a, 203
Chicago, Industrial Exhibition, picture of a mother, 58;
stock-yards, 150
Child labor, in agriculture, 174-185;
in home work, 58;
reasons for, 176;
task of the church, 187-189
Child Labor Law, Federal, very helpful but unconstitutional, 185
Child Labor, National Committee on, 188;
Sunday, 188
“Children in Agriculture,” quoted, 175
Children’s Bureau in Washington, D. C., 90
China, actors in, 130
Christ. See _Jesus Christ_
Christmas-time work, 139
Church, duty of, 197;
responsibility, 151, 152;
statistics
of per cent. of working people, 194;
work, past and present, 28, 191-209;
with country people, 27-32;
with factory folks, 46-48;
with garment-makers, 62, 63;
with miners, 75-78;
with rail and vessel forces, 109-111;
with steel workers, 91-94;
with Tampa cigarmakers, 122, 123;
with theater people, 130;
with transient classes, 150-153;
with women and children, 169-171, 187-189
Churches, criticism of, 194;
faulty distribution of, 127;
indifference to, 195
Cigarmakers, 116-120;
social worker’s story, 125
City and country life depicted and distinguished, 1, 23, 24
City church statistics, 194
Clothes and civilization, 34
Clothing industry, 54;
labor troubles in, 58-61;
materials, 34-36
Coal, importance of, 65, 66;
mining methods and miners, 67-74
Cœur d’Alene district, Idaho, 68, 75
Cold storage, 178
Conservation, of fuel, 11;
of wheat, 18
Consumers’ League, 52, 171
Cooper Union, New York City, a social center, 62
Cooperation, 170, 184;
among the churches, 200
Copper, 68, 69, 74
Corn and hogs, price of, 21
Corn belt, 21
Cost of living, 9, 178
Cotton, 36, 37;
importance increased by the invention of the cotton-gin, 37
Cotton-mills and workers, in Northern cities, 34, 44-46;
in
Southern towns and villages, 40-43, 47
Coxey’s army, 135-137
Cuban traits, 121
D
Dressmaking industry, 53
Du Page County, Illinois, Presbyterian Church, 206
Duty of the church, the, 197
E
Early ambitions, 3
Early Christians, influence of, 203
Effects of specialization in work, 7
Efficient women in war and other work, 159-165
Eliot, George, referred to, 162
Engineer, the, and the world war, 98-101;
wish to renew service, 99
Evansville, Wisconsin, Manufacturing Company, 93
F
Factory system, 7
Fall River factories, 34
Farm life, 23
Fashion and clothes, a shop-girl’s comment, 51
Fatalism of steel-mill workers, 91
Feudal castles and modern mills compared, 33
Fictitious barriers in society, 204, 205
Fifth Avenue, New York City, 49, 61
Film making, 43, 131, 132
“Fine art of living, the,” 6
Fire and coal, 65
Fishing village preacher’s report, 3, 4
Food-producing industries, 21
Ford Hall, Boston, a social center, 62
Foreign element on Western farms, 27
Formaldehyde used in a church, 151, 152
French Revolution conditions, 179
Fuel administrator, 66
Furs, 126
Furuseth, Andrew, work for the sailors, 108, 109
G
Garment makers, 51-53, 57-63
Garment Makers’ Union, New York City, 50
Garment workers in New York City, 49, 50, 53, 55-58, 61-63
Gentleman, deeper than outward marks, 204
Girl clerks’ wages affected by “pin-money” competitors, 164, 165
God, question of an immigrant woman, 191;
work for the community, 209
Gold and silver mining, 69
Government ownership of railroads, 106
Grain belts of Canada and the United States, 17
Group needs and the church, 13, 14
H
Havana and Key West, 116
Health of garment workers, 56
Henry, Miss Alice, quoted, 162, 165, 166
Herring, Rev. Hubert C., referred to, 27
Home, importance of, 156;
work conditions, 57
Home mission work, pressing need for, 30
Hookworm, 41
Hoover, Mr., 18
Housing conditions and the cost of living, 9
Howe, Julia Ward, referred to, 162
I
Idaho, labor legislation in, 146
Immigrant, mill workers, 89;
woman and God, 191;
women in Saint Louis, 166
I. W. W., code, 142;
efforts in East Tampa, 121;
street song in Seattle, 141, 142
Industrial, army, questions raised, 135;
classes created, 8
Inefficiency, causes of, 148
“Infant Mortality” statistics, 90
Institutional churches, 203
Interdependence, 10
International Seamen’s Union, 108
Interstate Commerce Commission, 105
Iron, 69, 80-83
Italians, 49, 56, 57, 63, 67
J
Jesus Christ, 12, 187, 200-202, 204, 209
Jewelry industry, 132
Jewish characteristics, 54
Jews, 49, 53-56, 62, 63, 194
Johnstown, Pennsylvania, mill workers, 89
Judson Memorial Baptist Church, New York City, 63
Juvenile court case in Tampa, Florida, 122
K
Kelly, Mrs. Florence, referred to, 52
Kerensky, mistake of, 22
King, Henry Churchill, quoted, 6
L
Landlord and tenant, 25
Lawrence, Massachusetts, cotton-mills, 34
Lead and zinc, 68, 69
Life in the Southern mill village, 40-44, 47
Livermore, California, railroad wreck, 99
Loom, contrast between earlier and later, 36-38
Lovejoy, Owen R., quoted, 186;
referred to, 188
Lowell, Massachusetts, cotton-mills, 34
Loyalty, labor’s lack of, 7
Lumber companies of the Northwest, bad conditions for laborers,
144, 145
Luxuries, defined, 114, 115;
examples of producers of, 116-134;
harmless and hurtful, 115
M
Machinery, 37;
has subordinated man, 46
McIntire, Miss Ruth, quoted, 175
Manufacture of clothing materials, 35, 36
Maverick Church in East Boston, 205
Men, as users of clothes, 34;
as creators of things, 15
Metal mine workers, 74;
wages, 75
Metropolitan Museum of Art, New York City, picture referred to, 84
Michigan Central Railroad accident, 100
Migratory workers, 143
Millinery, 132, 139
Mills and workers, 33-47;
experience of a family, 44, 45
Mine workers, accidents, 72;
forgotten, 67;
wages, 73, 75
Minerals, valuable, 65, 68
Mining town, life in a, 5, 6
Missionary work at home, 127
Morgan Memorial Church, Boston, 198
Morris, William, demand for joy in work, 6
Motion-pictures, 43;
theater statistics, 130-132
Motorman a suicide, 107
Municipal ownership, San Francisco, 108
N
Napoleon, anecdote of, 201
National Child Labor Committee, 175, 181
National Consumers’ League, 52
Negro philosophy of work, 115;
work and wages on sugar plantation, 19, 20
Neighborliness, 11, 12
New York _Herald_, referred to, 119
Nickel, of Canada, 68
Northern textile workers, 44;
Southern groups, 40
O
“Open shop,” 45;
in steel mills, 42
Organization, of labor, 7;
of men questioning women’s admission to labor unions, 167-169;
of women workers, 165
Oriental visitor’s comment on American civilization, 79
P
Peace of the world and the bread question, 22
Philanthropy, city, 24
Pilgrim mothers, 162
“Pin-money” workers affecting regular wages, 164
Pioneers in the West and their descendants, 27, 31
Pittsburgh has bad housing conditions for steel workers, 89
Play and relaxation, 6, 207
Plymouth Church, Oakland, California, 205
Professor Parker’s report of I. W. W. in California, 142
Profit-sharing, 92, 93
R
Racial and residential phrases used by rival boy groups, 9;
more general racial groups, 55, 56
Railroads, casualty lists, 99;
churches and, 106;
expenses and profits, 103, 104;
government ownership, 106;
system statistics, 98;
work and workers, 99, 102
Ranch life, 3
Reader in Tampa, Florida, cigar factory, 119
Ready-made clothing bargains, 54, 55
“Red Jacket” mine, 74
Restless Americans, 95
“Riding out a bill,” 95
Right to work a just demand, 146;
helping agencies, 147
Robbins, Mrs. Raymond, referred to, 168
Rochester, New York, address at the City Club, 108
Rolling-mill, 84;
statistics, 86
Rural community study, 26-28, 30.
Russian, labor, 21;
revolution and the food question, 22;
unexpected collapse, 183
S
“Sacred Motherhood,” 58
Safety devices for railroad trains, 100
Saint Louis, factory conditions and women workers in, 165, 166
Saint Patrick and the Irish snakes, 183
Salvation of the individual the ultimate aim, 208
Scranton, Pennsylvania, coal famine in, 178
Seattle, song of the vagabond workers, 139;
success of minister’s experiment with “blanket stiffs,” 147
Selfishness and greed back of child labor, 176
Serving humanity, 133
Silk, 35
Sinclair, Upton, story referred to, 150
Skyscraper significant of America, 79
Social, centers formed by the churches, 205-209;
salvation and the wage-earners, 192
Social Service, Commission, 199;
Department of Congregational churches, 26
Socialism and the church, 31
Socialized church as an inspiring force, 202, 203
Song of the world of work heard in the city’s roar, 2
Soubrette Row, 130
Soul of the city, 33
Soup kitchens, 151
Southern mill village, life in, 40-47
Spencer, Herbert, quoted, 6
State laws for home work, special provision needed, 58
State University rural work in Wisconsin, 26
Steel production, 80-89;
manufacture, 80-83;
statistics, 79, 80;
uses, 80-82;
workers and working conditions, 86-89
Stencil work deforming a hand, 180
Stock-owning, 92, 93
Stock-yards of Chicago, 150
Stowe, Mrs. Harriet Beecher, referred to, 162
Street-car men’s wages, 107
Strikes: on street-car lines, 108;
one striker’s case, 45
Student Volunteer Movement for Foreign Missions, 199
Sugar-beet culture, 20;
child workers in, 174
Sugar-cane fields, processes and workers, 19
Summer use of furs, 126
Sweat-shop system, 52, 57
T
Tampa, Florida, churches, 121-123;
cigar factory, 119;
conditions, 120, 124;
statistics, 116
Task system, 53
Taylor, Florence I., effect of mill work on boys, 181
Tenant farmer, 25
Textile industries, Northern and Southern wages and workers, 40, 44
Theater as a medium of luxury, 128-130
Theories concerning the Pyramids, 96
“Tired Business Man,” the, 4
Tobacco, for cigars, 117, 118;
for the Burley demands, 173;
“worming” done by children, 173, 174
_Trade Union Woman, The_, quoted, 162, 166
Tramp as a product of labor conditions, 143-150
Transportation, 96;
and progress, 97;
other than railways, 107;
workers largely unknown to us, 109-111
Trappers, 126
Triangle Shirt Waist Company fire, 50
Trotzky’s success turned on supplying food, 22
Tuberculosis statistics, 124
Typical life of busy women illustrated, 5
U
Unemployed, problem of, 56, 137;
regulation of industry, 146;
war changes, 145, 152
Union Garment Makers’, 50
United States, Bulletin of Labor, quoted, 124;
Bureau of Labor, statistics from, 39;
coal-mine statistics, 65, 66;
Public Health Service, report quoted, 56;
Steel Corporation, concessions, 92
Urge of work, the, 1
V
Vagabond workers, in Seattle, 139;
poem, 141
Valuable non-essentials, 115
W
Wales, singing by miners a means of progress, 141
War, asking the employment of childhood, 186, 187;
requirements in communities, 207;
talks in New York City churches, 205
Washington state, a parish in, 144
Watered stock, 105
Welfare of the American seaman cared for by Act of Congress, 109
Welfare work in mining communities, 75, 76;
plan for Colorado, 77
Wetz, James E., Chicago egg-king, 178
Wheat, 17
Wilcox, Ella Wheeler, referred to, 27
Willard, Frances E., referred to, 162
Williamsburg Bridge, cost and materials, 82
Winnipeg, prosperity of, 17
Wisconsin townships, survey of three, 26
Woman, former disadvantages, 155, 156;
present opportunities, 156-164
Women, needed service of the church for, 169-171;
organization of, 165-169
Women’s National Trade Union League, the, 168, 171
Wool, production and manufacture of, 35
Work, vocabulary of, 3
“Wormin’ time,” 174
Y
Young Men’s Christian Association, 77
LIST OF MISSION BOARDS AND CORRESPONDENTS
The Missionary Education Movement is conducted in behalf of the Foreign
and Home Mission Boards and Societies of the United States and Canada.
Orders for literature on foreign and home missions should be addressed
to the secretaries representing those organizations, who are prepared
to furnish special helps to leaders of mission study classes and to
other missionary workers.
If the address of the secretary of the Foreign or Home Mission Board
or Society of your denomination is unknown, orders may be sent to the
Missionary Education Movement. All persons ordering from the Missionary
Education Movement are requested to indicate their denominations when
ordering.
ADVENT CHRISTIAN--American Advent Mission Society, Rev. George E.
Tyler, 160 Warren Street, Boston, Mass.
ASSOCIATE REFORMED PRESBYTERIAN--Young People’s Christian Union and
Sabbath School Work, Rev. J. W. Carson, Newberry, S. C.
BAPTIST (NORTH)--Department of Missionary Education of the
Cooperating Organizations of the Northern Baptist Convention,
23 East 26th Street, New York City.
BAPTIST (SOUTH)--Foreign Mission Board of the Southern Baptist
Convention, Rev. T. B. Ray, 1103 Main Street, Richmond, Va.
(Correspondence concerning both foreign and home missions.)
BAPTIST (COLORED)--Foreign Mission Board of the National Baptist
Convention, Rev. L. G. Jordan, 701 South Nineteenth Street,
Philadelphia, Pa.
CHRISTIAN--The Mission Board of the Christian Church: Foreign
Missions, Rev. M. T. Morrill; Home Missions, Rev. Omer S.
Thomas, C. P. A. Building, Dayton, Ohio.
CHRISTIAN REFORMED--Board of Heathen Missions, Rev. Henry Beets,
2050 Francis Avenue, S. E., Grand Rapids, Mich.
CHURCH OF THE BRETHREN--General Mission Board of the Church of the
Brethren, Rev. Galen B. Royer, Elgin, Ill.
CONGREGATIONAL--American Board of Commissioners for Foreign
Missions, Rev. D. Brewer Eddy, 14 Beacon Street, Boston, Mass.
American Missionary Association, Rev. C. J. Ryder, 287 Fourth
Avenue, New York City.
Congregational Education Society, Rev. Miles B. Fisher, 14
Beacon St., Boston, Mass.
The Congregational Home Missionary Society, Rev. William S.
Beard, 287 Fourth Avenue, New York City.
DISCIPLES OF CHRIST--Foreign Christian Missionary Society, Rev.
Stephen J. Corey, Box 884, Cincinnati, Ohio.
The American Christian Missionary Society, Mr. R. M. Hopkins,
Carew Building, Cincinnati, Ohio.
EVANGELICAL ASSOCIATION--Missionary Society of the Evangelical
Association, Rev. George Johnson, 1903 Woodland Avenue, S. E.,
Cleveland, Ohio.
EVANGELICAL LUTHERAN--Board of Foreign Missions of the General
Council of the Evangelical Lutheran Church in N. A., Rev. George
Drach, Trappe, Pa.
Board of Home Missions of the General Council of the
Evangelical Lutheran Church in North America, 805-807
Drexel Building, Philadelphia, Pa.
Board of Foreign Missions of the General Synod of the
Evangelical Lutheran Church in the U. S. A., Rev. L. B.
Wolff, 21 West Saratoga Street, Baltimore, Md.
Board of Home Missions and Church Extension of the Evangelical
Lutheran Church, Rev. H. H. Weber, York, Pa.
Board of Foreign Missions of the United Synod of the
Evangelical Lutheran Church in the South, Rev. C. L. Brown,
Columbia, S. C.
FRIENDS--American Friends Board of Foreign Missions, Mr. Ross A.
Hadley, Richmond, Ind.
Evangelistic and Church Extension Board of the Friends Five
Years’ Meeting, Mr. Harry R. Keates, 1314 Lyon Street, Des
Moines, Iowa.
GERMAN EVANGELICAL--Foreign Mission Board, German Evangelical Synod
of North America, Rev. E. Schmidt, 1377 Main Street, Buffalo,
N. Y.
METHODIST EPISCOPAL--For Mission Study, Miss Inez Traxier,
Department of Mission Study and Christian Stewardship of
the Epworth League, 740 Rush Street, Chicago, Illinois. For
Missionary Education in the Sunday School, Rev. Gilbert
Loveland, Department of Missionary Education of the Board of
Sunday Schools, 58 East Washington Street, Chicago, Illinois.
METHODIST EPISCOPAL (SOUTH)--The Educational Department of
the Board of Missions of the Methodist Episcopal Church,
South, Rev. C. G. Hounshell, 810 Broadway, Nashville, Tenn.
(Correspondence concerning both foreign and home missions.)
METHODIST PROTESTANT--Board of Foreign Missions of the Methodist
Protestant Church, Rev. Fred C. Klein, 316 North Charles
Street, Baltimore, Md.
Board of Home Missions of the Methodist Protestant Church, Rev.
Charles H. Beck, 507 Pittsburgh Life Building, Pittsburgh,
Pa.
MORAVIAN--The Department of Missionary Education of the Moravian
Church in America, Northern Province, Rev. F. W. Stengel,
Lititz, Pa.
PRESBYTERIAN (U. S. A.)--The Board of Foreign Missions of the
Presbyterian Church in the U. S. A., Mr. B. Carter Millikin,
Educational Secretary, 156 Fifth Avenue, New York City.
Board of Home Missions of the Presbyterian Church in the
U. S. A., Mr. Ralph A. Felton, Director of Educational
Work, 156 Fifth Avenue, New York City.
PRESBYTERIAN (U. S.)--Executive Committee of Foreign Missions of
the Presbyterian Church in the U. S., Mr. John I. Armstrong,
210 Union Street, Nashville, Tenn.
General Assembly’s Home Missions of the Presbyterian Church in
the U. S., Rev. S. L. Morris, 1522 Hurt Building, Atlanta,
Ga.
PROTESTANT EPISCOPAL--The Domestic and Foreign. Missionary Society
of the Protestant Episcopal Church in the U. S. A., Mr. W. C.
Sturgis, 281 Fourth Avenue, New York City.
REFORMED CHURCH IN AMERICA--Board of Foreign Missions, Rev. L. J.
Shafer; Board of Home Missions, Rev. W. T. Demarest; Board of
Publication and Bible School Work, Rev. T. F. Bayles, 25 East
Twenty-second Street, New York City.
REFORMED CHURCH IN THE UNITED STATES--Mission Study Department.
Representing the Boards of Home and Foreign Missions, Mr. John
H. Poorman, 304 Reformed Church Building, Fifteenth and Race
Streets, Philadelphia, Pa.
UNITED BRETHREN IN CHRIST--Foreign Missionary Society, Rev. S. S.
Hough, Otterbein Press Building, Dayton, Ohio.
Home Missionary Society, Miss Lyda B. Wiggim, United Brethren
Building, Dayton, Ohio.
Young People’s Work, Rev. O. T. Deever, Otterbein Press
Building, Dayton, Ohio.
UNITED EVANGELICAL--Home and Foreign Missionary Society of the
United Evangelical Church and Board of Church Extension, Rev.
B. H. Niebel, Penbrook, Pa.
UNITED NORWEGIAN LUTHERAN--Board of Foreign Missions United
Norwegian Lutheran Church of America, Rev. M. Saterlie, 425-429
South Fourth Street, Minneapolis, Minn.
Board of Home Missions, United Norwegian Lutheran Church of
America, Rev. Olaf Guldseth, 425 South Fourth Street,
Minneapolis, Minn.
UNITED PRESBYTERIAN--Mission Study Department of the Board of
Foreign Missions of the United Presbyterian Church of North
America, Miss Anna A. Milligan, 200 North Fifteenth Street,
Philadelphia, Pa.
Board of Home Missions of the United Presbyterian Church of
North America, Rev. R. A. Hutchison, 209 Ninth Street,
Pittsburgh, Pa.
UNIVERSALIST--Department of Missionary Education of the General
Sunday School Association, Rev. A. Gertrude Earle, Methuen,
Mass.
Send all orders for literature to Universalist Publishing
House, 359 Boylston Street, Boston, Mass.
CANADIAN BOARDS
BAPTIST--The Canadian Baptist Foreign Mission Board, Rev. J. G.
Brown, 223 Church Street, Toronto, Ontario.
CHURCH OF ENGLAND--The Missionary Society of the Church of England
in Canada, Rev. Canon S. Gould, 131 Confederation life
Building, Toronto, Ontario.
CONGREGATIONAL--Canada Congregational Foreign Missionary Society,
Miss Effie Jamieson, 23 Woodlawn Avenue, East, Toronto, Ontario.
METHODIST--Young People’s Forward Movement Department of the
Missionary Society of the Methodist Church, Canada, Rev. F. C.
Stephenson, 299 Queen Street, West, Toronto, Ontario.
PRESBYTERIAN--Presbyterian Church in Canada, Board of Foreign
Missions, Rev. A. E. Armstrong, 439 Confederation Life
Building, Toronto, Ontario.
REVISED TO 1917
Transcriber’s Notes
Punctuation, hyphenation, and spelling were made consistent when a
predominant preference was found in this book; otherwise they were not
changed.
Simple typographical errors were corrected; occasional unbalanced
quotation marks retained.
Ambiguous hyphens at the ends of lines were retained.
Index not checked for proper alphabetization or correct page references.
On the Form near the beginning of the book, “Helps” was printed that
way, with the “s”.
Page 189: “Earl of Shaftsbury” was printed that way.
Page 192: “ascendency” was printed that way.