Anglo-Saxon Congregationalism in the South / by Frank E. Jenkins ; assisted by Henry A. Atkinson, Smith Baker, E. Lyman Hood, W. F. Blackman, H. C. Newell, Mrs. H. S. Caswell-Broad

" One is your Master, even Christ, and all ye are brethren." Matt. 23:8.

I
Rev. L. Payson Broad

Anglo-Saxon Congregationalism In the South
BY
FRANK E. JENKINS, D. D.
Ai*istei3 by
HENRY A. ATK.INSON, PH.B. SMITH BAKER, D.D. E. LYMAN HOOD, PH.D. W. F. BLACKMAN, D.D. H. C. NEWELL, B.S. MRS. H. S. CASWELL-BROAD
ILLUSTRATED
Atlanta. Georgia :
ffiompanj; 1908
GENERAL LIBRARY
UNIVERSITY OF GEORGIA
\ I MOORE PURCHASE, 1936

Affectionately Dedicated
lo the memory of
tt. H. ifagsntt
Minister of Christ, Home Missionary. Superintendent, Missioriary.t-Large; Whose. Presence. Counsel and Words Inspired Workers in Many Fields; Whose Last Service was to the Southland; Whose Last Words were of the Possibilities of Anglo-Saxon Congregationalism n the South: Whose Several Helpful Visits to Our Southern Churches Will Not Soon be Forgotten
HE WENT TO HEAVEN FROM ATLANTA
GENERAL LIBRARY
UNIVERSITY OF GEORGIA
MOORE PURCHASE, 1936

CONTENTS

,

PACE

I. Congregationalism: Mission, Message....... 15

II. What Congregationalism Represents....../. 25

III. The New Testament Church: The Church of the Future............................ 47

IV. History of Congregationalism in the South.. 6r

V. Congregationalism and the Race Question... 107

VI. The Growing South........................ 113

VII. Atlanta Theological Seminary.............. 141

VIII. Rollins College ............................ 161

IX. Piedmont College.......................... 185

X. Congregational Academies and Institutes.... 209

XI. The Congregational Alphabet............... 283

XII. A Suggested Program for Congregationalism

in the South............:............. 291

57212

ILLUSTRATIONS

Rev. L. Payson Broad..................... Frontispiece

PAGE

.Rev. Henry A. Atkinson .......... ............... 15

.Kev. Stnith Baker................................. 25

Kev. Frank E. Jenktns............................. 47

:Rev. J. H. Parker. ................................ 6t

Rev. Zachary Eddy ........ .......... ........... 6t

Kev. A. F. Sherrill............. ..... ............ 61

Kev. R. V. Atkisson..................... ......... 61

Circular Church. Charleston, C. S............ i..... 69

Central Congregational Church, Atlanta............ 79

.Central Church Chapel. Atlanta, Ga . ............. 83

Pulpit of Central Church................ ......... 83

First Church, Tampa, Fla............... ......... 87

Union Congregational Church, St. Petersburg, Fla.. 91

Union Congregational Church, Jacksonville, Fla ... 91

First Church, Daytona, Fla ..... ... . ......... 95

Pilgrim Church, Knoxville, Tenn ....... ......... 99

Congregational Church, Tryon, N. C ............. 99

Central Church, Dallas, Tex....................... 103

President E. Lyman Hood ........................ 139

Campus Atlanta Theological Seminary............. 143

Faculty and Students of Atlanta Seminary.......... ftf

President W. F. Blackman......................... 162

Rollins College from the Lake..................... 166

Rollins College, Knowles Hall........... ......... 169

"

" Lakeside Cottage ................ 169

"

" Art Studio .... ..........:....... 173

"

" Gymnasium....................... 173

Lake Virginia. ................... 177

Pinehurst Cottage................. 181

il

Illustrations

PAGE

President H. C. Newell............................ 185

Piedmont College, Butler Hall...................... 189

Model School................... 193

"

" Girls Dormitory................ 197

"

" Boys Dormitory................ aor

"

" Model Home.................... 205

Green Academy, Nat, Ala..................... .. 213

Teachers Home..... ....... .... 217

Thorsby Institute, Thorsby, Ala...... ..... ... .. 222

" Dormitory... ................... 227

Black Mountain Academy, Kentucky..... ........ 233

"

" Schoolroom .......... . 237

Saluda Seminary............... ...... .....

241

The "Blowing Rock" and Teachers of Skyland

Institute....................... .............. 245

Pleasant Hill Academy, Boys Dormitory, Dodge

Hall and Pioneer Hall..... ......... ........ 249

Girls Dormitory, Wheeler Hall................... 251

Industrial Department, Brick Kiln........... (..... 255

Sawmill.......... ....... 259

"

Ironing Room ............. 265

"

"

Cooking Class ........ . .. 269

Mrs. H. S Caswell-Broad, Missionary at large...... 283

FOREWORD
Calls are constantly made for a compre hensive statement of Congregationalism. Our Southern pastors ask for it to enable them the better to train their people in the prin ciples of their denomination. Our intelligent laymen ask for it that they may ground them selves in these principles and be ready to an swer inquiring friends. -Ministers and Jaymen of other denominations ask for it that they may inform themselves on the principles and work of a great sister denomination.
No book just meets all that is desired by these. Dexter, Ross, Bbynton, etc., do not cover the ground in the way desired. This book has been prepared with these needs in view.
Mr. Atkinson gives a brief survey of the organization, principles, message and mission. Dr. Baker elaborates more fully what Congre gationalism represents. The Editor sets forth the New Testament Church and the Catholic principles that must organize and control the
13

Foreword
church of the future; also Congregationalism as it is no\v developing in the South. Dr. Hood tells us of the Atlanta Theological Semi nary, the center of all our Southern church work Dr. Blackman lets us see the place and work of Rollins College, while Mr. Newell does theSame for Piedmont College.
Mrs. Caswell-Broad brings a clear statement of the National Congregational Societies.
A careful study of what is found in the fol lowing pages will put any one in full possession of the great principles and forces of the church that gave birth to our Nation and has ever led in evangelism, education and missions. May it be used not to foster a narrow sectarianism but a larger fellowship of faith, love and "serv ice.
F. E. J.

CONGREGATIONALISM: MISSION, MESSAGE
By Re*. HENRY A. ATKINSON, Ph.B.
BEV. HENRY A. ATKIN8ON, FH B. Pastor Central Congrafational Church, Atlanta. Ga.

Congregationalism: Mission, Message
By Rev. Henry A. Atlcinson, Ph.B.
All government vests its authority in one ruler, in all who are ruled, or between these two extremes in a ruling class. These three forms of government are known as monarch ical, aristocratic and democratic. When re duced to its first principles, all forms of church government fall into one of these three classes. Every church is essentially either a monarchy, a democracy or an aristocracy.
The monarchical system is upheld by those -churches whose authority is lodged in the bish opric. . The amount of authority ceded to the episcopacy may vary, from the absolutism of the Roman Catholics to the limited superin tendence of the Methodist Protestant and United Brethren churches, but whenever there is a bishop at the head of affairs, he is king, and the members of all episcopal churches are members of an ecclesiastical kingdom.
The aristocratic form of government is fol lowed by those organizations wherein a Board
17

Congregationalism in the South
or Session has control, and holds the deciding vote on all questions relating to the work of the chitrch.
The democratic ideal finds expression in churches where the final authority rests with the members of the local church.
The monarchy of Episcopacy, the aristoc racy of Presbyterianism, and the democracy of Congregationalism, each claims to find its basis in the Bible, and each has a definite" mission and message to mankind.
Jesus Christ was the greatest democrat who ever lived, and his teachings are the best ex position of democracy the world possesses. The Congregational churches, in following Him seek to incorporate His ideals of government, into their life and activity. The Constitution of the United States is the outgrowth of those democratic principles adopted by that heroic band in the cabin of the "Mayflower." "The Pilgrims," says De Toqueville, "brought with them into the new world a form of Christianity which I can not better describe than by styling it a democratic-republican religion."
Congregationalism stands for the independ ence of the individual in all questions of faith
18

Congregationalism: Mission, Message
and practice. The Bible is .the final authority, yet it is conceded that each person has the right of private judgment. All interpretations of the Scriptures must be founded on subjective per sonal conviction, rather than upon the grounds of anything external. Intellectual liberty, free dom of thought, and the widest range of in quiry, all fruits of the Reformation, force us to the conclusion that no creed can be binding on all alike, and no statement of dogma can be final; hence Congregationalism looks upon the great statements of faith as mileposts on the road, rather than the goal of human thought.
Along with the independence of the individ ual Congregationalism stands for rule by the majority. There are certain things that are fundamental; to destroy them would be to de stroy Christianity. The concensus of opinion throughout the ages grants that Christianity can no longer exist when the, incarnation and resurrection of Jesus Christ are denied as his torical facts. You may interpret these facts as you will, but as facts they are of paramount importance. A member holds the same rela tion to his church that a citizen of the United States does to his government; he may have
19

Congregationalism in the South
his opinions; may express those opinions in private and in public; he may vote as he thinks, but as long as he votes with a minority the Con stitution does not depend upon his suffrage for its authority. This document lies at the basis of our nation, without it the government would go to pieces, and it can never be changed until a majority demand a change. All sections of our Constitution are not of equal value; some, however, are of such importance that every sane citizen knows that to change them would be to give up the very principles upon which the United States is founded. This is the exact position of the Congregational church upon all questions.
Congregationalism stands for the independ ence of the local church. Each church formu lates its own creed, and establishes its own rules. Councils are calledfor the purpose of ordaining men to the work of the Christian ministry, often for installing pastors, and for other reasons; but their decisions are only ad visory. No church is bound by the decree of any council, however large or wise it may be.
Congregationalism stands for fellowship. The Congregational churches are connected
20

Congregationalism: Mission, Message
with one another through District Associations, State Conferences, National Council, and In ternational Council. The District Conferences meet semi-annually, or annually, the State Con ferences annually, the National Council every three years, and the International Council every ten years.
For missionary and benevolent work they are connected through six national societies, and many State and city organizations. The national societies are the American Board of Commissioners for Foreign Missions, the Con gregational Home Missionary Society, the American Missionary Association, the Congre gational Sunday-school and Publishing Soci ety, the Congregational Church Building So ciety, and the Congregational. Educational So ciety.
The union of our churches is that of love rather than mechanism. Inspired by a com mon faith, a common task, and a common Mas ter, our fellowship is" stronger and yet more elastic than is possible where ecclesiastical law dictates the limits of fraternity. Those trained in connectional churches find it difficult to un derstand the strength of our bond. Instead of

Congregationalism in the South
the accustomed "chains of steel," they think they see in our fellowship "a rope of sand." Our bond is like India rubber, giving under strain, but -gently and persistently pulling all back into fellowship and cooperation. The connectional churches have broken up into many divisions, the Congregational churches have remained one through the power of the bonds of a tolerant fellowship.
The Congregational churches stand for evan gelism. This word has been_used in too nar row a sense. Evangelism should include every means by which the gospel of Jesus is preached and taught. In all movements for the uplifting of men and women, at home and abroad; for the betterment of social conditions and the edu cation of the people, Congregationalism has ever been a leader. The oldest and strongest universities in America are the fruits of her work, as is also the American Board, parent of all those societies in our land, whose aim is the evangelization of the world. Moody and Finney in their day; Torrey, Campbell Morgan, Gypsy Smith, and Dawson, at the present time, represent the interest of the Congregational churches in active revivalistic-evahgelistic ef fort.
22

Congregationalism: Mission, Message
Congregationalism stands for breadth of vision and am enlargement of the religious hori zon. With its.amazing fertility in producing theological systems, ranging from the ultra radical teaching of the New Theology, to the most conservative form of an iron-clad Cal vinism, all that the Congregational churches demand of their members is Christian charac ter, and fidelity to Christ.
Is there any longer a mission for Congrega tionalism? We may answer this question by asking another Is democracy a failure? Has it been found that people do not know what they want, and what they ought to have? If we answer this question in the affirmative, then it is time for American citizens to look around for some families worthy to be called royal. If democracy is a failure, let us make Roosevelt king, and his sons heirs to the office and title! But on the other hand, if we believe that dem ocracy is the very best form of government, and that although the people do make occa sional mistakes and stumble along on the road of progress, yet they are advancing, and are better off than they could possibly be even under the wisest and best of kings; if we be-
as

Congregationalism in the South
iieve that the trend of history, past and present, is toward an universal application of the prin ciples of democracy; then the Congregational church has a mission and a place. Whenever the time comes that the successors of Jonathan Edwards, Timothy Dwight, Horace Bushnell, Joseph Parker and Henry Ward Beecher have rx> message for their time, then and not until then will it be opportune to think and talk of abandoning an ancient, honorable and helpful position.

II.
WHAT CONGREGATIONALISM REPRESENTS
By Rev. SMITH BAKER, D.D..
REV. SMITH BAKER, D.D. Preacher Centnl Comrei.tioo.l Church, AtlnU, G.. 1907-8:

What Congregationalism Represents
By Rev. Smith Baker. D.D.
"That he might present it to himself a glori ous church, not having spot or wrinkle, or any such thing, but that it should be holy and with out blemish." Ephesians v :2/.
WHAT THE WHOLE CHURCH REPRESENTS
Institutions represent ideas; and the great ness of the idea measures the greatness of the institution. An idealess thing is a worthless thing everywhere. What an organization stands for decides its value. Schools, colleges, political parties, financial corporations, fraterni ties, nations and religious bodies are important in proportion to the thought they represent and secure to society. Not all homes are worthy and holy, but some of them are miserable and degrading because they represent only selfish ness and evil.
To this standard the church comes and is judged. Here it rises above all other organiza tions, fraternities, parties, nationalities, and the
27

Congregationalism in the South
home, in the greatness of the facts, truths, per sonalities, relations, duties and destinies which it" represents. The Christian church is the greatest and most sacred of all institutions be cause it stands for the holiest relations of man \vith man and of man with God for time and eternity.
The church represents the motherhood of God to humanity. Christ calls it His bride, and as such it is to be honored, loved and sus tained. The church through its various de nominations, like the various branches of a tree, has reached and ministered to the moral and spiritual needs of humanity as no other organization has or can. In spite of human mistakes, the church of Jesus Christ has been . th. home and comfort of human hearts-in all tLe ages.
By the holy Catholic church is meant the universal church, comprising all denominations and sects who confess and trust in Jesus Christ as their only Lord, Master and Redeemer. No one denomination has an exclusive right to the name Catholic. The Greek church is not the Catholic church, the Roman church is not, the Lutheran church is not, the Episcopal church
28-

What Congregationalism Represents
is not, the Baptist church is not, the Methodist church is not, nor is any one church.
To speak of the Greek Catholic .church, or the Roman Catholic church, or the Baptist Catholic church is an incorrect and improper use of language. When any one denomination claims to be the Catholic church by that very pretension it reduces itself to a mere sect. The Catholic church is composed of all denomina tions who worship the Lord Jesus Christ as Lord and Redeemer, "who was in the begin ning with God, and who was God, and by whom .all things were made and without whom not one thing was made which hath been made."
When in our use of the Apostles Creed we .speak of the Holy Catholic church we mean all souls who believe in and have confessed the Lord Jesus Christ. The historic Catholic church has been separated into denominations not up on those great facts and truths which are es sential to salvation, but upon secondary ques tions concerning which honest, thoughtful and loyal souls may sincerely differ and still be true disciples of Christ.
It is true that most Christians are in a par ticular denomination because of the special
39

Congregationalism in the South
religious environments in which they com menced to lead a Christian life or from some social or hereditary associations; nevertheless, everj- Christian should find a church home in ;me denomination which in his judgment is nearest to the gospel teaching and represents the highest idea of what a Christian church should be.
PURE DEMOCRACY
We believe in the Congregational church and are evangelical Congregationalists, not simply because we were so educated, or because our ancestors came over in the Mayflower in the person of William Brewster; but because the Congregational faith and polity seem to us nearest the gospel idea and best adapted to the building up of a broad, deep, strong and Christ-like life. In other words, the Congrega tional, or if you please, the Pilgrim church, stands for certain things which appeal to our reason and heart.
The Congregational church is a church for tlie people, of the people, and by the people. It is an association of believers in Jesus Christ drawn together by the Holy Spirit for the wor ship of Christ, instruction in the truth and the
3

What Congregationalism Represents
advancement of the Redeemers kingdom. It recognizes no authority but Christ and the Bible. Each church chooses its own officers, makes its own rules, receives its own members and is subject to no authority outside of itself but Jesus Christ. It fellowships all other Chris tians, but manages its own affairs. It is a pure democracy.
THE CHURCH OF THE NEW TESTAMENT AND OF THE FIRST TWO CENTURIES
This was the way with the original church on the Day of Pentecost, when the disciples met and prayed and the Holy Spirit came upon them with great power; then they chose their officers- and made their plans. The apostles taught them as the inspired of Christ, but the apostles had no administrative power; that rested with the brethren. Such continued the way, so far as there is any record, for the first two centuries of Christian history,-according to the testimony of such church fathers as Chrysostom, Jerome, Polycarp and Clement; of historians such as Moshiem, Milner and Leander; such commentators as Bengal, Scott and Alford, such scholars as Melancthon, Milton, Gibbon and Owen.

Congregationalism in the South
THE COMING IN OF EPISCOPACY AND PAPACY
The idea of apostolic succession has no foun dation in Scripture or history. As the years passed conferences were held, councils were called for fellowship and advice, .federations were formed, power was delegated, ecclesias tical organizations came into existence, the pre siding bishops were given authority, the chief bishop was placed at the head and Popery was born. Then, under Constantine, came the union of church with state. Thus, by degrees, through human ambition, the Roman church was evolv ed into its pretended absolute power.
THE CONGREGATIONAL IDEA DOWN THROUGH THE CENTURIES
But all this time, down through the ages, there have been a few faithful ones who have clung to the original apostolic polity of the Day of Pentecost. They were called Novatians, Donatists, Separatists, Puritans and Pilgrims; but ever keeping the fides of democratic re ligious freedom alive until the apostolic pilgrim spirit is as never before permeating all intellect ual life, all nations and all branches of the uni versal church. Such is* its origin and history.
32
I

What Congregationalism Represents
FREEDOM AND RESPONSIBILITY
The Congregational idea stands for individ ual freedom and responsibility. It is a pure, ecclesiastical democracy. It honors the in dividual and recognizes the spiritual manhood of each disciple, making each member the peer of every other member in privilege.
From this church polity Mr. Jefferson gained his conception of a democratic state. Equal privilege gives equal responsibility. In propor tion as this great truth takes possession of each citizen is a democratic government secure. The incarnation of this truth always makes any or ganization strong. A man must feel that he is not only in a government, but that he is a part of it, as each muscle is a part of the body. In a monarchy it may do for a king alone to feel his political responsibility; but in a republic the nations strength is a high aver age sense of personal responsibility which thrills each citizen.
In a church governed by a pope or. a bishop it may do for a pope or bishop to alone feel the church responsibility; but the safety of a democratic church lies in the high sense of per sonal obligation which takes possession of each
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Congregationalism in the South
member. This is the Congregational, the Pil grim, idea. It honors, exalts and places re^ sponsibility upon each member; it draws out the talents of every member; it binds all to gether in a loving sympathy of fellowship and obligation. Its whole tendency is to not only make the church a strong church, but to make each member a strong member.
THE TESTIMONY OF HISTORY
History sustains this; for in no denomina tion has the average intelligence, ability, moral purpose, aggressive work, broad views and consecration been higher than in the Pilgrim church of New England. The influence of this truth" has permeated every part of our land and given character to our national life. This is the logical result of its honoring every mem ber. Responsibility always develops ability and character. The Congregational churches, though they have not built great cathedrals, have built strong communities and States. Their motto of plain living and free high think ing has produced men of granite character, who, like Cromwells Ironsides, have stood un flinchingly for Christ and the truth.

What Congregationalism Represents
The Congregational idea has always stood for a high average intelligence. This is also a natural result of its democratic polity. Where responsibility is, there will be personal interest, and where personal interest is there will be the seeking of knowledge. A democratic citizen needs to be an intelligent citizen; and a demo cratic church member needs to be an intelligent Jhristian. Ignorance is a peril to a republic, and a peril to a democratic church.
The Congregational church has always had an educated ministry and instructive preach ing; it has honored the Bible. No other de nomination has had a larger proportion of thinking men and women, or whose common members have been better informed upon the great truths of -revelation, or sent into the world a larger proportion of educated men and women. It has always been a teaching church; the meeting house and the school house have stood side by side. It has founded colleges and has been the vanguard of higher education among all the people.
APPLICATION OF FREEDOM
Each church decides for itself how its creed shall read; each church, and not the bishop or
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GENERAL LIBRARY
UNIVERSITY OF GEORGIA
MOORE PURCHASE, 1936

Congregationalism in the South
pope, decides what doctrines shall be taught from its pulpit. This very polity demands the highest intelligence and thoughtfulness among its members. No body of laymen have ever been better qualified to give a Biblical reason for the faith they confessed than the common men of the Pilgrim church. They did not be lieve a statement simply because the preacher made it, or because the bishop or pope declared it, but because it agreed with the word of God. This, sometimes, has made them more intellect ual than emotional, but it has given them fixed and deep convictions.
The Congregational church is bound by no council, -fears no discussion, but believes that with the Bible and the Spirit of God the people can be trusted to find the truth. It stands not only for political, but for mental and theo logical liberty. It believes that there is more light to come and will come through the eternal ages. As the geologist stands upon the rocks and reads Gods thoughts over after Him, let them teach what they may, the Pilgrim in faith stands upon the Bible and reads the eternal truth from it as Gods thoughts about humanity and its destiny.
36

What Congregationalism Represents
STANDS FOR A RELIGIOUS HOME
The Congregational church stands for a religious home. Next to the Spirit of God, the religious social life of a church is its strongest influence in the world. Man is not only a re ligious being, but a social being. The gospel is a message from the heart of God to the heart of man. In the religious life the spiritual and the social should meet, as the divine and the human met in Jesus Christ. There should be no stronger or warmer fraternity on the earth than the church of God. In a busy world full of cares, burdens, temptations and sorrows, men need not only truth and worship, but re ligious sympathy; a spiritual home where brother can meet brother and sister meet sister as one common spiritual family to be com forted by a common .fellowship.
STAND FOR HUMAN BROTHERHOOD
All men can not be on a level financially, there always have been and always will be rich and poor men. All men can not be on an in tellectual level; there always have, been and always will be both cultured and uncultured men. There always have been and always will
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Congregationalism in the South
"be social distinctions. In these distinctions there are and will be equally good and noble souls, .and these good people in their different en vironments will have spiritual conflicts com mon to all, so that, though they may not hold the same relations in society, they will be one in their spiritual life.
The rich man is the spiritual brother of the poor man; the educated man is the spiritual brother of the uneducated man. The church is their only common home where each can feel that he has a brother in each and is on a level with each. This is what a Congregational church stands for, a spiritual home where all its members are on a level, with equal rights, equal privileges and equal responsibilities; all one in Christ Jesus. Here the poor man clasps the rich mans hands and the uneducated man clasps the cultured mans hand, one as good as the other; a place where there are no rich, no poor, no cultured, no ignorant; yea, a poor mans church and a rich mans church, are each .and both misnomers. The church is a spiritual home where any man shall feel that in his re ligious struggles he can go and find welcome and sympathy to help him; a place where any woman, whatever her social condition, can go
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What Congregationalism Represents
and find welcome and sympathy when the pur pose of a higher life enters her heart; a spirit ual home where political,financial and social distinctions are unknown, and" all are one in. Christ Jesus.
A SOCIAL CHURCH
A cold church socially is a cold church spirit ually ; a sense of human brotherhood must go> with spiritual communion. Christ was slan dered because of His marked social life; the great power of the Apostolic church was its intense sociability. A church which draws mem through fear of its power over their destinies, or a church to which men go because of its displayful service or superior intellectual strength, will not build up a deep spiritual life. The Congregational church _is, of necessity from itsapostolic origin, from the examples of its Lord, from its democratic polity, a social church, a. mother church, the national home of all souls, who are one in Jesus Christ.
LIBERTY AND UNITY
The Congregational church represents Chris tian liberty and unity. Its creed is the funda-
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Congregationalism in the South
mental doctrines upon which all evangelical Christians are agreed. Its distinctive peculiarity is that it has no special belief which all evan gelical churches do not hold. All evangelical churches believe in the Bible as the word of God, in the deity of Jesus Christ, in the atone ment made by His death upon the cross, in the necessity for repentance and faith in Him, in regeneration by the Holy Spirit, and the resur rection and eternal life. All Christians believe in these; and these are all the Congregational church require.
A REAL UNION CHURCH
Upon all other questions wherein one de nomination differs from another, the Congre gational church allows each person to believe what he chooses. It allows all forms of bap tism; it permits all forms of worship, from the plainest simplicity to the most elaborate ritual. Its ministers may read their prayers, or follow the inspiration of the Spirit at the time; they may preach in gowns or in common citizens dress. Its members may believe what they choose about the second coming of Christ, or of an hundred other questions which are of minor importance .and not essential to salva-
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What Congregationalism Represent?
tion. Hence it is, of necessity, a union church. In doctrine it holds nothing but every Method ist, or Baptist, or Lutheran, or Presbyterian, or Episcopalian, or even Romanist believes. If you1, go into a new community where there is one: Methodist family, one Baptist family, one Lu theran family, one Presbyterian family and oneEpiscopal family and all feeling the need of religious service they come together for wor ship, agreeing to drop all questions wherein* they differ and unite in a common evangelical .vorship upon lines where they are agreed, that organization would be a pure Congregational church.
If you have a union church anywhere, united upon common evangelical truths, you have, of necessity, a Congregational church. That is,, you have an ecclesiastical democracy. Such isits adaptability to Christian union and to the needs of new and small communities; and, asthe unity and brotherhood of the nations must,, at last, be the consummation of political democ racy; so the future unity of the universal church must come on the lines of ecclesiastical democracy. The people are coming to the throne, both politically and religiously. At lastr
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Congregationalism in the South

when all non-essentials are held as such and only loyalty to Christ is required and every be liever is recognized as a priest of God and there is one church, that church \vill be, as at the day of Pentecost, a spiritual democracy.

PURE WORSHIP

Lastly, the Congregational church stands for

individuality of pure worship. Modern Con

gregationalism was not only a protest against

priestly power, but also against formality in

worship. Worship is communion of the in

dividual soul with God. It is not the mere ex

ercise of the mind in contemplation of the

.truth, or the mere enjoyment of the beautiful

-composed by other people in other stages;

.much less is it the gesticulating and repeating

.of mass with the burning of incense before a

j

.decorated altar. Worship may be connected

I

with such things, butpure worship is a deeper,

1

jnore real fact, whether in the lone-forest, the

!

rude cabin, at the family altar, in the closet or

secret prayer, in the common meeting house

pr the massive cathedral. " Pure worship is the

simplest communion of the heart with Go3

which a child can do as truly as an archangel.

What Congregationalism Represents
It is the soul entering into the holy of holies with Christ and the holy of holies is anywhere that a believing heart is.
Back to this simple reality the Congrega tional church goes; worship is when a recep tive soul opens itself to the spirit of God. Pub lic worship is only a performance, a mere en tertainment, without a receptive spirit. No priest can worship for us; the minister is but a leader in a common and united lifting of the heart to God. Such is the simplicity, the beauty and the reality of Congregational worship.
When the minister reads from the Bible, which is one of the most important parts of worship, it is God speaking, and the devout soul listens to hear what the message is. Then the most seemingly unimportant part of the Bible speaks to the heart as a voice from the unseen.
To a worshiping soul the Bible opens itself and becomes eloquent because it is Gods word. When the hymns are sung or the anthems chanted it is worship, not when it merely en tertains and delights the ear as fine art, but only when each believer makes the words of the-hymn his own words, and the expressions
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Congregationalism in the South
the longing of his own soul, then common music, yea, that which is very inartistic, be comes eloquent to the heart and lifts the soul Into sweetest communion with God. When the music is a mere performance, so rendered that no one can tell what its sentiments are, then It is a mockery and a disgrace to the sanctuary.
When the minister leads in prayer it only becomes worship when each believer makes the minister in that prayer his representative, and the ministers words his words, then the com monest prayer becomes a reality, linking the soul with God. But when it "is the minister alone who prays, then what is called prayer is only a performance. .
When the minister preaches, if called of God, he is hot a mere entertainer to give an audience an hour of intellectual enjoyment, for then the sermon is only a lecture and the pulpit only a platform. The minister is the servant of Christ to present and illustrate some spiritual truth; hearing is worship only when the hearer, with an open soul, is watching for something which will help him in his spiritual life.
Simply going to church to be entertained is no more worship than going to a lecture on theology is worship; but when the hearers
44

What Congregationalism Represents
prayer is that some word from the preachers lips may help his life, then the commonest ser mon becomes worship; while without a recep tive heart, the most brilliant sermon is only an intellectual exercise. The hearer has as much to do with making the sermon a power as the preacher; yea, more, for a commonplace ser mon to a good hearer becomes a great sermon, while a great sermon becomes less than com monplace to an unresponsive hearer.
This is the Congregational idea of worship; the personal participation of each hearer in each part of the service, the logical application of spiritual democracy to individual and united worship. Worship never reached a higher idea . or reality than in the united simplicity of the Pilgrim church. When in a serious and pray erful spirit the meeting house was the Temple of God, and Gods presence was felt, and the faith strengthened, the hope brightened, the joy deepened, and holy fear and reverent love rilled each soul while tears of joy testified to the reality of their communion with God.
CONCLUSION
Such are the characteristics of the Congrega_tional polity and faith; a church of the people,
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Congregationalism in the South
b.- the people, and for the people; a church primitive in its origin, democratic in its polity, broad in its evangelical feflowship, the only real catholic church; social in its sympathies, edu cational in its methods, personally reverent and spiritual in its worship;. a church where any evangelical Christian can find a home with the greatest liberty of thought and equality of privilege.
It has and is permeating all other branches of the church universal with its principles and will by the very genius of its polity follow the spirit of political democracy around the world until all sects shall become Congregational in soirit if not in form.
In this church of the apostles and of the Pil grim fathers we rejoice to be found, reaching out our hearts and hands to all who love our Lord Jesus Christ and looking forward to the time when with the apostles, disciples, martyrs and saints of all ages we unite with the innum erable hosts of ten thousand times ten thousand and thousands of thousands about the throne in singing His praise who died for our sins and makes us joint heirs with Himself in the heav enly mansion.
46

III.
THE NEW TESTAMENT CHURCH THE CHURCH OF THE FUTURE
By Rev. FRANK E. JENKINS. D.D.
REV. FRANK E. JENKINS, D.D. Atlanta. Ga

The New Testament Church: The Church of
the Future
By Rev. Frank E. Jenkins, D.D.
CHRISTS TEACHINGS ABOUT THE CHURCH
Christ said very little about the church, counting words only. He said a great deal, counting the principles He clearly enunciated in those few words. The church is the body of disciples. As such it finds men in sin and looses them from sin in Heavens name (Matt. 18: 18). It receives the Holy Spirit and be comes His sole agent and channel in reaching lost men. The power of the Spirit in convict ing of sin, righteousness, and judgment reaches the sinner through the living disciples, the members of the church. God, the Father, the Son, the Holy Spirit, reaches the unsaved world through the human disciples, the church, and so far as we know in that way only. Christ taught both the highest and broadest possible churchism. The priesthood stands between God and the world, representing God to men, the only authorized ambassadors; and men to God,
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Congregationalism in the South
the only authorized priests, Jesus Christ being the Great High Priest and the Head of the Priesthood of believers.
The Roman Church teaches correctly when it teaches the necessity of the Priesthood for salvation; but is incorrect in its definition of the Priesthood. The Priesthood is not an order within the church, but is the church itself, the entire body of true confessing believers.
Christ taught the parity of all disciples. They have one Master. They have in their Head not a Savior (Jesus) only, but a divine Master (Lord), and an anointed King (Christ). He is supreme in the heart and life of the disciples. He is the absolute head of the church. But His disciples are simply brethren (Matt. 23:8). None is above the others. They are a pure democracy.
THE CHURCH OF THE ACTS AND EPISTLES"
The church of the Acts and the Epistles is but the development of this high and broad churchism of Christs teaching. They expect no saving power to reach the earth except through them. Theirs is the great responsibility as well as honor to bring men to God in Christ
50

The New Testament Church

and thus to their only possible salvation. Pen tecost, was the enduement of the church with divine power for its divine work. The emblem of the Spirit sat upon each of them and the Spirit Himself entered each of them, and they spoke the Word with divine effectiveness and thousands were convicted of sin, cried out for salvation and were led to become disciples of Christ; when they in turn received the divine commission and power.

OFFICERS, NOT MASTERS



That church had apostles, bishops and dea

cons, but no earthly masters. All were equal brethren. Every church action was by church vote. The church was a democracy, pure and simple. , The apostles were not monarchs, the bishops and the deacons were not masters they were officials. The power all lay in the church. The apostles were temporary mission aries sent to testify what they had learned in-.

person from Christ. The bishops (overseers,, the word means) were called elders, pastors,,

teachers, etc. The deacons were to look after the business and benevolent affairs of the church. There were no other officials in thechurch, and these received all the powers andl

Congregationalism in the South
responsibilities of their office from the brethren, the membership of the church. There is no hint any\vhere of any other government than the democratic or congregational.
CREED A PERSON
The creed of the church was the Lord Jesus Christ. There \vere no apostles creed, or any other required formula. Discipleship, a com plete, avowed committal to Jesus Christ in body, soul, and spirit; in thought, word, and life that, and that only, admitted to church membership. "Eat and drink ye, all," called every disciple to the Lords table. Baptism was administered to believers and their households.
BROTHERHOOD
There was in the Xew Testament Church a hearty spirit toward humanity.. Human beings, regardless of their social grades, human bonds or other limitations, were children of God need ing to be brought back to Him and gladly wel comed to the Christian brotherhood on con fessed acceptance of Christ. It was a true catholic church. Its work was to save all men. Its fellowship embraced all who accepted the one name through whom only was salvation.
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The New Testament Church
THE CHURCH OF THE FUTURE
The church of the future must be the church that Jesus Christ had in mind in His teachings, and must have all the essentials that were found in the church that developed under the guidance of the apostles. It must embody in the best possible form the principles which never change. The church of the future must be catholic; that is, it must be a church whose government, creed, ordinances, and spirit shall welcome, and be accepted by, every true dis ciple of Jesus Christ. It can exclude, and it can be rejected by, no normal Christian. "One is your Master and all ye are brethren," is a brief statement, but it teaches true catholicity in government, creed, ordinance, and spirit. It is the living germ of them all. It has been seeking embodiment through all the Christian centuries. The imperfections of men, the rem nant of the old nature in the new, impelled from early democracy to aristocracy, then to monarchy in government. The early creed, "I believe in the Lord Jesus Christ," became elab orated in many articles filled with human phil osophy; the simple ordinances became elaborate rituals, sore bondage, and the cause of mani-
53

Congregationalism in the South
fold fightings; the spirit of brotherly love and charity became the spirit of the Inquisition. Aristocracy, monarchy, the idolatry of creed, the bondage of ordinances, the spirit of the In quisition are still with us. Every denomination has them in some form, but "One is your Mas ter and all ye are brethren" is gradually assert ing the mighty strength of its divine life and sloughing off these excrescences and will make the church of the future the church of Christs triumph truly and completely embody this liv ing principle.
CATHOLIC POLITY
Mankind is moving toward democracy. God planned no king for Israel; but Israel would have a king. Disasters and divisions multiplied in Israels history. The church would have a Presbytery, an Episcopacy, and a Pope; and disasters and divisions multiplied down to the twentieth century of Christendom. Mankind would have kings and emperors, and as a result they groaned under tyrants. But the spirit of Demos would not die. All nations have been moving toward democracy, and the final form of human government when Humanity shall be enlightened, as it will be, is inevitably democ racy.
54

The New Testament Church
The church of the future will inevitably shape itself to this plan divinely written in the very constitution of man and enforced by the teaching of Christ "all brethren," all with rights equal in the church. Its government must be democratic. Every denomination is now moving in this direction. Episcopalian, Methodist, Presbyterian, and even Roman Catholic; -each has its coming reforms and every step that is taken permanently is toward a larger place for the laymen, the congregation. The rule of the Christian congregation is democracy in the church: The rule of the con gregation is Congregationalism. The church of the future will be called Christian. It may have individual names. But like the church of the New Testament, it will be congregational in fact. The movement of the ages under the impulse of Him by whom all things were made and who said "All ye are brethren," can issue in nothing else.
CATHOLIC CREED
The church of the future will have a creed that all Christians can accept without question. Such a creed must be absolutely free from hu man philosophy. All men can not think i;i
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Congregationalism in the South
the philosophic forms of any one man or any set of men. Philosophy changes. It has its fancies and its fads. But a catholic creed must be accepted in all ages by all Christians. It must not, then, be a statement divided into articles and givinsr a summary of systematic theology or excerpts therefrom. It must be a PERSON, and that person must be Jesus Christ. The living personal Christ is the creed of the ages, the creed and the only authoritative creed of the church of the future. It may reverence the old formulas of the centuries, it may make new formulas for instruction, but the only creedal demand for entrance into the church of the future must be, "Do you heartily believe in Jesus Christ?" This is the Holy Catholic creed for the Holy Catholic Church.
CATHOLIC ORDINANCES
The church of the future will have ordin ances that all Christians can accept without cuestion. Its worship will be according to the demands of spiritual needs, intellectual com pleteness and universal good taste. The sacra ments will await all Christians. He who asks for baptism in the name of Christ for himself a-id his household must receive it, as his inter-
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The New Testament Church
pretation of the Bible demands. If his study of the derivation of words and the force of preposition makes him see Christ going down into, buried under, and coming up from the water and demanding that he shall do the same, the church must immerse him. If his study makes him see Christ going down into, stand ing in, receiving on his head the water from the stream from the hand of the administrator and then coming up from the water, and demand ing that he shall do the same, the church must baptize him thus. If his study makes him un derstand that baptism is the application of water to his body as a symbol of the cleansing of the Spirit and if the sprinkling of water on his head or its application to his brow satisfies his conscience and is his desire, the church must so baptize him.
When the church of the future recognizes all disciples as brethren and all brethren as dis ciples and says in the name of Christ at His "table, "Eat ye, drink ye, all of it," it must welcome all. Close communion is uncatholic and must go from every branch of the Chris tian church that is to have a place in the churchof the future.
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Congregationalism in the South
CATHOLIC SPIRIT
The church of the future will have a uni versal spirit of human brotherhood. Mankind is Gods begetting. All are brethren; some .are prodigals wandering far and even among the swine; some are at home attending to the affairs of their Fathers house and estate; but all are brethren. The church of the future will be catholic in spirit and will fellowship all the brethren at home, yearn and seek for the breth ren far away. It will leave narrowness to the Dark Ages and dwell upon the hill tops, bathe in the sunlight, shine out over the valleys, and sound from every tower the call of God in Christ, "Come back to the Fathers house; come to the city of refuge; come to the sun light, the safety, the love, and the peace of God."
CONCLUSION
The church of the future must be truly and unceasingly catholic in polity, creed, ordinance .and spirit.
This is just what Congregationalism is seek ing to be. It has been, and is, imperfect. 7t .has not fully realized its ideal.
It has sometimes feared to give its polity the
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The New Testament Church
full strength of democracy. It has feared to let Christ be its only creed and has substituted .written creeds broad, to be sure, and giving place to the universal elements of the creeds of all denominations, yet leaving in human phil osophy, which can not be permanent. It has always had the open sacraments, baptized ac cording to the conscience and desire of the ap plicant, and welcomed all Christians in Christs name to His table. Its spirit has been one of brotherhood for all Christians and compassion for lost humanity. It has built Christian col leges, universities and academies; inspired .common school systems, emphasized evangel ism and produced great evangelists Finney, Nettleton, Moody, etc. It led America in for eign missions and its American board is still a leader in work for the non-Christian nations.
As Congregationalists, ourideal is to be a New Testament church. Wherein we find we have failed, it is our purpose to amend. If the test of catholicity be -applied, "All ye are brethren," our ideal will stand the test; our practice is-clearly aiming at our ideal.
. In all this we need to remember as well that "One is your master." True democracy is true
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Congregationalism in the South theocracy: God enthroned in heart, conscience and thought. God rules through the true democracy in State and church.
60

IV.
HISTORY OF CONGREGATIONALISM IN THE SOUTH
(WITH ADDENDA) By Rev. FRANK E. JENK1NS. D. D.

REV. A- F. SHERRELL. D.D.

REV. R. V. ATK1SSON

Pittors oE Central ConffreKational Church, Atlanta

History of Congregationalism in the South, with?
Addenda
By Rev. Frank E. Jenkins, D.D.
I write as a Congregationalist, believing iri Congregationalism. My study of the New Tes tament prove? to me that there were nochurches other than Congregational until after New Testament times. With this agree even strong Episcopalian scholars. They justify their form of church government as an evolu tion from the germs in the early churches, and hence to their minds an improvement.
A study of the early Christian literatureproves that the ministers of the church sought more and more for power; they invented first Presbyterianism, then Episcopalianism, and then Roman Catholicism. The Methodist form of church government was invented by John Wesley, and was never claimed as of biblical origin. It had no existence, even in thought, until well along in the eighteenth century. Oursi both the oldest form of church government and the only one that can be drawn from a
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Congregationalism in the South
study of the Xew Testament churches. There \vere no other kind of churches until after the
first century.
CONGREGATIONAL ORGANIZATION
Congregationalism is pure democracy ap plied to church government. It takes its name from the fact that the congregation, or church, governs itself. Each church determines its own rules under the Xew Testament as its final au thority, calls its own pastor and decides, all questions by vote of its members. At the same time each church is in fellowship with all the other Congregational churches, through its county or district conferences, State associa tions, conference or convention, National Council and International Council. Congrega tionalism has never been divided in its fellow ship. Its two Balancing principles are the au tonomy of the local church and the fellowship of the churches. Xo independent church is Congregational, and yet no body or court is above the local church in authority. The churches may, on good ground, withdraw or withhold fellowship from a church, and thus keep it from the Congregational denomination; but no one can say what that church shall or
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History of Congregationalism in the South
shall not do. Those who have been trained in connectional churches find it difficult to under stand how these two principles so beautifully balance each other and produce a strong, elastic organization with entire individual liberty. But our churches show the fact.
CONGREGATIONAL THEOLOGY
The Congregationalists are among the most evangelical of the denominations, and are rec ognized as such the world over. They empha size the doctrines held by all Christians, rather than the hair-splitting theories of a sect. If they find loyalty to Christ and to the doctrines of grace, they care not whether a man is Calvinistic or Arminian. If he preaches Christ and Him crucified, they gladly fellowship him-..
CONGREGATIONAL SACRAMENTS
They accept the sacraments of Baptism and! the Lords Supper as of divine origin. Baptism is administered to believers and to the children* of believers when presented by them with the promise to bring them up in the nurture and admonition of the Lord. The mode of baptism is left to the preference of the candidate. All Christians are invited to the Lords table.
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Congregationalism in the South
CONGREGATIONAL CHARACTERISTICS
Next to spiritual loyalty to Christ, the two characteristics most generally recognized as especially belonging to this denomination are a high regard for education and missionary zeal. As proof of the former, I quote from the Con gregational ist handbook a statement reprinted in it for several years and never disputed:
"Congregationalists founded nearly all the Xew England colleges, and have planted schools on a liberal scale throughout the South ern and Western States, being the first to in vade Mormondom. Congregationalists have expended in educational work in the South more money than all the other denominations combined. Through General Armstrong they built up the most famous school for Negroes and Indians in the world. Their theological .seminaries stand at the head of institutions of their kind. They have given to the country masters of their art in all departments of liter ature. They are issuing a steady stream of high-grade periodical publications."
As proof of the second statement, I quote from the same publication and add a few items from my own research :
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History of Congregationalism in the South
"Congregationalists founded the first for eign missionary society in this country, have Sustained a great and ever-increasing home missionary work, have produced the most suc cessful evangelists among them Finney, Nettleton and Moody and have taken the lead in newer forms of Christian work, such as in stitutional churches, college settlements and rescue missions."
They have over 3,000 home missionaries in the United States, from Alaska to Cuba and Porto Rico, and from the Atlantic to the Pa cific. A comparison of the foreign missionary work of this denomination with that of four of the leading denominations here in Georgia will show that this statement is no mere boast. The four denominations referred to are the Southern Baptists, the Christian, the Methodist Episcopal, South, and the Presbyterian, South.
The Congregationalists have eight times as many workers on foreign fields, and three times as many mission stations on which they expend twice as much money as do these four denom inations combined.
Here in the South. Congregation.alists have sometimes felt lonely, and they may.be pardon-
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Congregationalism in the South
ed for occasionally fortifying themselves with such statistics.
.EARLY CONGREGATIONALISM IN THE SOUTH
When the civil war ended there was only one Congregational church in the whole South, the old Circular church of Charleston, S- C., founded in 1690, the mother of churches in that old city, and just now showing a wonder ful renewal of life and vigor. This does not mean, however, that Congregational churches had little or nothing to do with the spiritual life of the South. A few years ago the eloquent Dr. Palmer of New Orleans, in an historical sermon, fully recognized the fact that his great Presbyterian church was organized by Congregationalists. Many another Presbyterian church, South and North, finds the same fact in its records. For many years, down to 1852, the Congregationalists and Presbyterians in this country were united in their missionary work, both home and foreign. Our present missionary societies were used by the Presby terians as well as by the Congregationalists, while the chief source of financial supplies was" the Congregational churches of New England.
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Circular Church, Charleston, S. C.

History of Congregationalism in the South
The Presbyterians being more aggressive in their denominationalism, secured most of the churches, while the Congregationalists paid the bills and gloried in their unsectarianism! To day one can mark on the ecclesiastical map of this country those years of union. While New York, Pennsylvania and the Southern States were getting their ecclesiastical foundations down this union was in force, and in this whole region Congregationalism is of later growth.
Passing into the great West, beginning with the Western Reserve in Ohio, we find Congre gationalism strong and in the first foundations of society. Chicago alone has over 70 Congre gational churches. This is the explanation of the recent origin of the present Congregation alism of the South. We are proud of our Pres byterian churches, even if these daughters think their mother is a little too progressive. Since v/e did not foster Congregational churches in the South, we are glad we did foster Presbyte rian ones.
THE MIDWAY CONGREGATIONAL CHURCH
To this, however, there is a notable excep tion the old Midway Congregational church in Liberty county. The history and influence
7*

Congregationalism in the South
of this old church are a marvel to all who be come familiar \vith it. Those -\vho are not fa miliar with the genius and original impulses of Congregationalism in this country can not ac count for it, while those who are, see in it but another product of that original force which gave this country the best of its history.
I have visited the old church building erected in 1792 and the quaint cemetery close by it, and have studied its history with interest. But Rev. James Stacy, pastor of the Presbyterian church in Xewnan, Ga., has made a more thor ough study of it. He has given an exceedingly interesting and valuable history, published within a few years. His book is a mine of information for all who would understand the history of Georgia. But even he, born of the best of Midway stock and showing a deep ap preciation of the forces which made that church what it is, fails to state fully the real secret of the unique place which it has taken in the mak ing of Georgia. On pages 149 and 163 es pecially, he shows that the facts of the explana tion were before him, but, as a loyal Presbyte rian, perhaps he may be excused for not seeing all! The writer in another State has been

History of Congregationalism in the South
familiar for years with another church and community which produces the same results in a manner equally marked. Men wonder at it, while few go deep enough in their study of the matter to see the real explanation. Midway is one among many throughout this land and the world; only because of a change in social conditions, and the peculiarities of climate there, Midway is history only,while the others are present facts and force.
The Midway Congregational church moved into Georgia as the sixth and last colony of the original settlers of the province. They began to come in December 1752 about twenty years after the coming of the first colony under Oglethorpe and continued to come until 1771, when seventy-one families are known to have joined them.
The church colony has a curious history connecting it with both New and old England. In 1630 a company of pilgrims, like those who came over in the Mayflower ten years before, 140 in number, sailed from Plymouth, England, where they arrived two months later and set tled in a place in Massachusetts which they named Dorchester, after the old home of many
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Congregationalism in the South
of them in England. Sixty-five years later some of the Puritans from England, who had settled in Carolina; sent to Dorchester, Mass., for help to establish the ordinances of the gos pel for them. As a result, a small colony formed themselves into a church, and on De cember 5, 1695, sailed from Boston on the brigantine "Friendship." After a rough passage of two weeks they landed at Charleston, Fri day, December aoth. After careful explora tion, they decided to settle on the Ashley River some eighteen miles above Charleston, near the head of the tidewater, where the colony flour ished for nearly a hundred years. After a res idence here of fifty-six years, the colonists be gan to discuss the question of removal. In 1852 they began to remove to the southern part of Georgia, as stated in a paragraph above. They settled upon a tract of land between the Medway and Newport rivers. The name "Medway" was slightly corrupted to "Mid way," and this church is known in the history of Georgia as the old "Midway Congregational church. It had a remarkable history of one hundred and thirteen years, when it came to a close because of the changed conditions brought about by the Civil War. I quote from the
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History of Congregationalism in the South
"History of the Midway Congregational Church," by Rev. James Stacy, pastor of the Presbyterian church at Newnan, Georgia:
"It stands sui generis in its isolated grandeur like some mountain peak that lifts its head far above all the rest. Look at the record: Four Governors; two signers of the Declaration of Independence; six congressmen, two of whom were Senators; six counties named after her, five after her illustrious men, and the sixth af ter her own self, and achieved by her own prowess; eighty-three ministers of the gospel; six college professors; three professors in the ological seminaries; two university chancel lors; six foreign missionaries; two judges of superior courts; three solicitors; three presi dents of female colleges; two mayors of cities; one United States Minister to a foreign coun try ; four authors and one authoress; one his torian; one professor in a medical college; three clerks of presbyteries; one clerk of syn od; one president of board of directors of a theological seminary; one secretary of a board of home missions of one of the leading denomi nations of the country; six editors, one of a leading agricultural journal; one State super-
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Congregationalism in the South
intendent of public schools, and one of city schools; one president of a State normal school; besides, a host of teachers, attorneys, doctors, and professional men, together with prominent business men, all of whom are found scattered even-where and usually rilling important, prom- . inent positions.
"Instead of being a laggard in the race, the Midway people have ever been in the lead. The parish of St. John was the first to assert her independence, and in advance of the rest of the colony to send her representative (Lyman Hall) to the Continental Congress. So also the last to surrender, the town of Sunbury being the last of Georgia soil to surrender to the British; the last flag to surrender being that which floated from the ramparts of Fort Morris. They were the first to establish a school of any prominence in the State: the first to lead off in the temperance reform: the first native born Presbyterian minister in Georgia; the first Methodist traveling minister in the State: the first Methodist bishop in the South ern church; were all from this people. The first Baptist foreign missionary from the South. Dr. Edward Abiel Stevens, was baptized in that
~6

History of Congregationalism in the South
church in infancy. So the first Presbyterian foreign missionaries from the whole country south and west of Carolina, Rev. R. Q. Way and his wife, were members of that church. The first Southern foreign missionary to lay down his life and buried under heathen soil, Rev. John Winn Quarterman, was from that church. The first minister extraordinary and plenipotentiary. from any nationality to the imperial court of China, Hon. John E. Ward, was a native of that parish and a member of that church. The first inventor of a sewing machine, the Rev. F. R. Goulding, was a native of that place and son of the church. The first Masonic lodge formed in the State, King Solo mon, now Solomons lodge, of Savannah, was, according to tradition, organized by General Oglethorpe, under a large oak at Sunbury, and parts of which were converted into a gavel and chair, the former presented by Mrs. Pearla Sheftall to that lodge and still used by them.
"In 1851 the general assembly of the Pres byterian church met (before the division) in St. Louis, and it was a noticeable fact that of the commissioners gathered from different parts of the country, four should be the sons of
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Congregationalism in the South
Midway church, namely, Dr. Daniel Baker, from West Texas presbytery; Dr. C. C. Jones, from Georgia presbytery; Rev. John Jones, from Cherokee presbytery, and Rev. R. M. Baker, from Hopewell presbytery a thing un precedented in the history of the church."
Another Presbyterian, the brilliant editor, orator and historian, Rev. L. L. Knight, has called attention to the fact that Professor Le Conte, the great California scientist; United States Senator A. O. Bacon, of Georgia, and President Roosevelt are descendants of this church.
Why this wonderful history ? It was because that in that church was the same mighty spirit ual and intellectual impulse which made New England history, a large part of the best of Western history, and is beginning to repeat the same in the Southern States. Over 600 Congregational churches, all but one of which had no existence before the civil war, are already in the Southern field, and they are con tinually increasing. As I have mentioned above, a change in social conditions combined with climatic peculiarities put an end to this old church. But its spirit is in the life of Geor gia and of the nation, and it can never die. It
78

Central Congregational Church, Atlanta, Georgia

History of Congregationalism in the South
has been confessedly the greatest single intel lectual, moral and spiritual influence in the his tory of Georgia. The secret of it all is indicated in what is said under "Characteristics," in the introduction of this article. -
THE MISSIONARY WORK FOR NEGROES
The second period of Congregationalism in the South is one that many have misconstrued, and even now it is not fully understood by all the citizens of our Southland. But the time has come when every fair-minded man can understand it. All the other great denomi nations in the South, including the Baptists, Methodists and Presbyterians, have now taken their position squarely with us on the questions and problems involved, but not all who have gone along with their own churches to our positions are broad and generous enough to acknowledge that they have come to our plat form. But any one with eyes open is compelled to see all of us standing together, and all .who know recent history see that it is the exact platform the Congregational churches have been on from the beginning, even when narrowminded or prejudiced people were insisting that we stood on some other.
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Congregationalism in the South
As \ve have already seen, the union of Pres byterian and Congregational missions up to 1852 kept Congregational churches out cf the South. We were then building Presbyte rian churches instead of those of our own order. Our churches are and were in many lands, and all with the missionary impulse. But, of course, those of the North were the ones nearest the South. When the war ended and the South was impoverished, a great mass of ignorant negroes was thrown upon the coun try and given rights arid responsibilities for which they had not been prepared. The Con gregational missionary .spirit could no more fail to act than water can fail to flow down hill when freed from the restraints of the dam. For the sake of the people among whom .the negroes were to live, as well as for their own sakes, from the missionary point of view they must be saved. If the old churches of the South had been in the right state of mind to do it, in the midst of the throes and mistakes of "recon struction," they had not the means with which to do this work. They must in their new and untried poverty build up and sustain their own institutions first of all. But to let this work go for a generation meant horrors such as
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Pulpit, Central Church, Atlanta Central (.hurcb Chapel, Atlanta

History of Congregationalism in the South
modern times had not seen. Under this mis sionary .impulse the Congregational churches came to the rescue, as they believed, and as events have proved. They were supposed by many to be moving towards social equality and a multitude of imagined evils, while they were really trying to do the Masters work among the ignorant and needy, in the spirit of Christs commission to His church, with no other pur pose in view.
They produced Hampton Institute in Vir ginia, under the leadership of Rev. .General S. C. Armstrong, the Congregational son of a Congregational foreign missionary. This great industiial \\ork, supported at a cost 01 over $100,000 a year, produced, among others, 4Booker T. Washington, who, under the inspi ration and counsel of General Armstrong, pro duced Tuskeegee and its far-reaching contribu tions towards solving the. race problem. In more than sixty institutions in the South, in dustrial, primary, grammar, high school, col lege and university, they are training workers, preachers and teachers for all the denomina tions among the negroes, and teaching them to make homes, to be industrious, and to be moral
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Congregationalism in the South-
and spiritual leaders of their own race. The other denominations, both North and South, are doing the same kind of work now, although as yet not quite altogether what this denomi nation is doing. Individuals have sometimes been unwise and made mistakes in this work, but take them as a whole, their wisdom, con secration and practical effectiveness challenge the missionary world for that which is supe rior. A leading pastor of Atlanta and the South said recently in a public assembly in Atlanta: "I am a Southern man and an exslave holder, but I want to say that I rank such work above that of the foreign mission ary. Some of these workers will be found at the last day to rank even above Adoniram Judson." I have referred to this subject es pecially because so many have misunderstood this work, and some may be doing so still; and because some unprincipled men are trying to use this noble missionary work as a means of arousing prejudice against Congregation alism. But they are reckoning too much on ignorance. There is too much intelligence in the South for them to succeed.
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First Church, Tampa, Florida

History of Congregationalism in the South
THE CONGREGATIONAL METHODISTS
The third period may be called the period of preparation among the white people of the South for the advent of modern Congregation alism. In 1852, in Monroe county, Georgia, the year the union between the Presbyterians and Congregationalists was dissolved, was or ganized the Congregational Methodist church. It was an attempt to found a church that should be democratic in government and Methodist in spirit. The leaders had little or no knowl edge of Congregationalism, but their New Testaments and their felt needs led them to adopt both of. the ruling principles of Congre gationalism, while their training in Methodism led them to retain some of the undemocratic elements of that denomination.
The movement went out from Georgia to Alabama, Mississippi and elsewhere, until three or four hundred of these churches were organ ized. Rev. S- C. McDaniel was its histo rian, and I refer those who are interested to his book, "The Origin and History of the Con gregational Methodist Church." The denomi nation still has an existence and a few churches, but many of them have dropped the second
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Congregationalism in the South
part of their name and reorganized as regular Congregational churches.
The convention which reorganized this work into the Congregational form in Georgia met in the Central Congregational church in Atlan ta, then known as the Church of the Redeemer, February 29, 1888. Rev. S. C. McDaniel was president; Rev. W. B. Armstrong, first vicepresident; J. Frank Beck, secretary; F. J. Estes, assistant secretary. Forty-two churches were enrolled. Thus was inaugurated in a formal way the fourth period of Congrega tionalism in Georgia.
THE CENTRAL CONGREGATIONAL CHURCH
In September, 1882, the Piedmont Congre gational church, later called the Church of the Redeemer, and now called the Central Congre gational church, was organized in Atlanta, and has since had an interesting history. It was recognized from the first as the natural head of the Congregational work in the State, and indeed of a large part of the South. Its pastor is expected to contribute in many ways to the general work. It has had to meet many misunderstandings, some of them growing out
/ 9

Union Congregational Church, St. Petersburg, Florida Union Congregational Church, Jacksonville, Florida

History of Congregationalism in the South
of what is mentioned in period second. Thesehave happily passed by. Sectarian prejudice has not been wholly lacking, but is disappear ing. Its loyal members have kept steadily on; their way, laying foundations deeper and stronger as the years have gone by.
Its first pastor was Rev. J. Homer Parker,, now home missionary superintendent of Okla homa. After two years Dr. Zachery Eddy became pastor, and by his dignified bearing,, genial manner and fine ability won general esteem for himself and his church. After three years Rev. George R. Turk had a brief pastor ate of less than a year, which was followed by the six years pastorate of Dr. A. F. Sherrill. Dr. Sherrill had done a great work in Omaha, Neb., in the pastorate of the leading church there, and in promoting the organization of many other churches in that city and State.. He came here in the full vigor of his strength and gave six years of noble service. The time; was not yet ripe for the large growth for which he hoped. But his unusual organizing power is shown in every part of the organiza tion of this .church. It is organized throughout in about as business-like and thorough manner
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Congregationalism in the South
as it is possible for a church to be organized. There was steady growth, if not large, and he left the new church a great deal stronger than he found it. During his pastorate it .came to. full self-support. Rev. R. V. Atkisson was pastor for the next four years, and did much to make the church better understood in the city. He was a Presbyterian during his entire pas torate and became a Methodist when he left.
Rev. Frank E. Jenkins was pastor from .September, 1898, to October, 1906. Rev. D. J. Ellison, D.D., was pastoral supply 1906-7 and Rev. Smith Baker, D.D., 1907-8.
Rev. Henry A. Atkinson began his pastorate ^March i, 1908, and the church, with large and growing congregations, is looking hopefully toward the future.
OTHER CHURCHES
The Union Congregational Tabernacle is a vigorous second in the city of Atlanta. Or ganized as a United Brethren Church about ix years ago, it felt the need of fellowship and reorganized as a Congregational Church in 1907. Rev. Dr. J. W. Blosser was its found er and first pastor now Superintendent of Church Extension in Atlanta and Rev. O. A.
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First Church, Daytona, Florida

History of Congregationalism in the South
Barbee was his successor and is the present pas tor. The church has now -about two hundred members, a large Tabernacle for worship and work; and it is a worker. It averages a dozen prayer-meetings a week and is now laying foun dations in Atlanta and suburbs for several more churches.
Immanuel church, Marietta Street church, Berean branch of Central church, Center Mis sion, complete our present organized work, but it is safe to predict that Atlanta will have ten" growing Congregational cKurches within five years.
The Union Congregational church, of Jack sonville, is taking a place of dignity and lead ership in that city. The First Congregational church, of Daytona, Fla., has the first place of all churches of all denominations between St. Augustine and Miama.
St. Petersburg and First church, Tampa, are doing splendid work on the gulf coast, while other churches over Florida are proving their right to be, by their good work and success.
The Pilgrim church, Birmingham, Ala.; the Church of the Stranger, in Memphis; the Pil grim church, Knoxville, and a number of others
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Congregationalism in the South
are giving a good account of themselves in Tennessee.
The First church of Jennings, is leading an aggressive band of live churches in Louisiana; while the First and Central, of Dallas, the First of Fort Worth, the First, of Austin, are leading the coming hosts in mighty Texas.
Now that Congregationalism has made its beginnings in the South, its growth is bound to te more and more vigorous and manifest. Its growth will pull no other churches down, but, in thespirit of its past, it will be a help to them. It will occupy a field of its own which no other church does or can occupy. It presents to the South a broad, catholic democracy in church life and government. It comes with its tradi tions and established principles to take a strong and loving stand with its sister churches on pub lic matters and for the kingdom of God. It will always seek to promote comity, never sectarian ism. Inquiries about Congregationalism are coming from all parts of the South. We have been holding back rather than urging forward the organizing of Congregational churches. But the leaven has been working powerfully and the time has fully come for a great forward
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Pilgrim Church, Knoxville, Tenn. Congregational Church, Tryon, N. C.

History of Congregationalism in the South
movement. The next twenty-five years will be a period of Congregational development that will surprise many. It will put to shame those who have not hesitated to oppose our work by garbling facts, or by making statements abso lutely untrue. ..Such methods sooner or later react against those who use them and for those * against whom they are used. The people of the South are learning what Congregational ism is, and, when they learn the facts, they like it.
As I said at the beginning of this article, I have written as a thorough Congregationalist, believing in Congregationalism as the best, most catholic, most effective "and most scriptur al form of church life and government. I have written frankly and told of facts not generally known in the South. I have written for our weak churches that do not fully realize of what a mighty force they are a part, and for those who, in their ignorance of the religious forces of the world, are ready to brush Congrega tionalism aside as not worthy of notice. But I love every Christian and every Christian denomination that preaches my Lord Jesus Christ as the Savior of the world.
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Congregationalism in the South
ADDENDA
CLAIMS AS TO CHURCH POLICY
The Baptists, Congregationalists and Pres byterians claim to get their form of church government from the New Testament; the Episcopalians claim to get theirs from tradition and development; the Methodists claim to get theirs from John Wesley. If they all do Gods work in their churches, it does not matter so much where they got their method of organiza tion. We like, however, the old Congregation al way of the New Testament.
STRENGTH OF CONGREGATIONALISM
Because of the independency of the local church and its self-government, and because fellowship is the only bond that holds its churches together, those trained in the iron clad denominations can not understand the marvelous strength of Congregationalism. They do not realize that fellowship is the strongest, as well as the most elastic of all .bonds.
There are twelve kinds of Presbyterians, thirteen kinds of Baptists and seventeen kinds
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Central Church, Dallas, Texas

History of Congregationalism in the South of Methodists in the United States alone, and" many others in the other countries. But there is only one Congregational denomination in the world. It is found in the United States, includ ing Alaska and Cuba and the Hawaiian Is lands; in England, Scotland, Ireland, Wales; on the continent of Europe; in Australia, Afri ca, Turkey; in China, Japan, India and Cey lon; in Jamaica, Mexico, British Guinea, and on the Pacific islands. Through district or county conferences, state conferences, conven tions or associations, national council and Congregational Union, and international council, all these churches are bound together in indissoluble union, the strongest denomina tion in the world.
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V.
CONGREGATIONALISM AND THE RACE QUESTION
By Rev; FRANK E, JENKINS, D.D.

.Congregationalism and the Race Question
By Rev. Frank . Jenlcins, D. D.
. Congregationalism has been long in reach ing a settled policy as to the great national race question. Within our ranks have been both extremes. A few men of the North came to decided opinions without personal contact with conditions as they are in the South opinions evolved out of their inner consciousness. They were right in heart but wrong in their heads. Some of them had access to strong periodicals and such titles to editorials or articles as "A Traitor Conference" were freely used to char acterize movements they knew nothing about These academic utterances were taken by many in the South as our general and final ut terances on this great question and enemies of our work freely spread these utterances where they were likely to do us most harm.
Our saner Congregationalists found it diffi cult to reach satisfactory convictions on a sub ject where both Northern and Southern preju dices ran wild. Clear thinking is very difficult
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Congregationalism in the South
under such circumstances. Our Congregation al leaders gradually began to realize that the race question was not the easy thing to solve they thought it. One of them said two or three years ago in the Atlanta home of the writer: "I have been legislating in Congregational bodies for years on the Negro question, and I have now come where it is to learn something about it." He has never since made an utter ance on this question like some of his former ones. Those who "Come where it is to learn something" have come to pretty substantial agreement as to what should be the attitude of .Congregationalists on the race question.
The next chapter is mainly from an address by that great American and Southerner, Presi dent Alderman, of the University of Virginia. Under the head of "What is Settled as to the Negro," he gives six points as from the best thought of the South. I refer to these six points as not only representing the best thought of the South, but the best thought of the North as well. Prejudice may read in or read out a part of what President Alderman says, but take him as he says with all the meaning he intends and you have the policy that the most unpreju diced Americans wherever born hold to-day
no

The Race Question
and will hold for the next three or four genera tions at least as the most Christian and patriotic possible. Under this policy as a working the ory both races can do their best for themselves and for one another. If two or three genera tions shall change the aspects of things the pol icy of thoughtful and Christian men can change accordingly.
Frankly, this means the local organization of churches and schools along racial lines with fraternal love more complete in recognizing ra cial lines than it would be by the everlasting friction of social mingling incident to the im possible theories of the doctrinaires. The best thought of the Negro leaders of Congregation alism in their race is with us in this. The only opposers are the doctrinaires of non-contact with the living problem and a very few of the white workers in institutions for the Negroes, who have not taken pains to study the problem, on all sides.
Under this policy the great work of the American Missionary Association for both races rnay have fullest scope. Under it the great work of the Congregational Home Mis sionary Society as well as that of the other Na tional Societies may have fullest scope. Under
in

Congregationalism in the South
it all the mighty forces of Congregationalism for the uplift of the nation and mankind may have fullest scope. Under it the Northern, Eastern, Western and Southern Congregationalists can unite without friction in the fullest cooperation and spread through all the South their great ideas and ideals for which we have always stood.
A careful reading of the next chapter is heartily recommended. It shows not only the best thought of the South and of a large Amer ican on the race question, but as well the great field for Congregationalism now open in the South. The South needs three thousand Con gregational churches within the next ten years, and, if we are faithful to our trust, it will have them.

VI.
THE GROWING SOUTH
Address by President EDWIN A. ALDERMAN OF the University of Virginia.

The Growing South
Address by President Edwin A. Alderman
of the University of
The following is the principal part of an ad dress given by President Edwin A. Alderman, of the University of Virginia, in Carnegie Hall, New York, on the evening of March 22d, as reported in the Atlanta Constitution. Presi dent Alderman is one of the Souths greatest men and scholars. His words are worthy of careful study North and South. The thought ful Congregationalist will see why this address is reprinted iri this book. It shows us much of what we have to do :
My particular theme is the building spirit now at work in the States of the South. To understand the present South, one must have for a background five other Souths, forming a very .dramatic and moving story in Ameri can life. There is first to be considered the nationalistic and imperial South. Up to 1830, it is not always clear to students of American history that the seat of active nationalism and imperialism was in the South. It was the era
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Congregationalism in the South
of the Virginia country gentleman and his kind throughout the South. It is difficult to see how there ever could have been any union without the continental thinking and thrilling national ism of this group of men. One needs only to add Hamilton to such group as Washington, Jefferson, Marshall, Madison and Monroe, and the union can almost be accredited to their com bined genius.
From 1830 to 1860 there existed what might be called the "self-centered and defensive South." Unable through the influences arising from the presence of the African in her life, to engage in sincere debate with herself, and ex posed to the hostile and oftentimes-cruel criti cisms of the world, this attitude of buoyant na tionalism and growth soon changed into one of introspection and defense. This is the South that has fixed itself in the imagination of men. This is the South that, under a generation of harsh criticism, developed abnormal popular sensitiveness, so that it is still very hard for a man who loves the South and knows its vir tues and tragedies, to criticise it bluntly, or for the people themselves, who have endured that criticism and suffered under these tragedies, to receive such criticism impersonally and patient-
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The Growing South
ly. The great corrective forces of bold thinking and plain speaking are not yet at play as they should be in our public life, though material strength and unity of aims with the rest of the country are daily lessening this one stunting inheritance of years of isolation.
As I perceive the republic to-day, working its will among the nations, a feeling comes that the defensive and self-conscious South did the nation a high service by projecting into its body of energy a spirit of loyalty to ideas, of pas sion for principles, of romantic devotion to causes; and it is for our souls good, I believe, that we breathe deeply of that old air of leisure, and of love of home and .country life, and that as a nation we are taking more thought of the conceptions of that age about personality, dig nity, and service. And, as we forge still fur ther forward, I believe we shall hark back with benefit to that single-minded but romantic age, blotted out almost without warning as by the fury of a tempest, with its consciousness of self and of personal values, such as dignity held second to honor;- that gameness in the blood; that grand manner; that archaic pride of hon orable descent; that steadfastness of ideas; that mingling of the simplicity of a shepherd with
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Congregationalism in the South
the pride of a king; that "moral elegance" in matters constituting a public trust.
From 1861 to 1865, the defensive passed eas ily into the militant South, counting it a privi lege and a glory to stake all for its faiths and theories upon the issues of war.
And then from 1865 to 1880. let us say, there existed the submerged South, the silent, the en during, the patient, the grim South, walking in an economic and social "valley of the shadow of death." Our poor human nature has never been put to a severer test than was this endur ing South, and our poor human nature has no where endured that test more finely. For the first time in history it was sought to place over a white race as their rulers a black race, recent ly held by them in slavery. Their sense of su periority to the race so set over them, and their extraordinary unit}, welded still more firmly bv the fires of war, alone enabled Southern whites to emerge whole from the ordeal. It was a sad time, and left behind a bitter deposit. Only the great spirits of the era had the strength to pass happily from that age to this a spiritual distance of three hundred years.
This is why we who were born in a later da}- think so tenderly of the gray-haired man
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The Growing South
of the South to-day, whose heart is unpoieoned" with hate or revenge, whose spirit is young and hopeful, and whose devotion to his whole coun try, which no power now can ever break, is as clear and high as was his faithfulness to the flag which his courage advanced so high and so far.
From 1880, roughly speaking, until this hour there is to be considered the emergent and growing South, striving to maintain its essen tial social and political traditions, and yet, with a completely altered economic point of view, transferring its energies from combating and enduring, to building and growing.
Instinctively, as has every renaissance period, the Southern States have expended their chiefest energies on the most fundamental of all so cial tasks education.
The Southern people have had the political patience and equipoise not to disturb the only good thing bequeathed to them by the carpet bag government, namely, the provisions for popular education, placed in their organic law.
They have developed an overwhelming pub lic sentiment, with the social and political agen cies necessary to sustain that sentiment, in fa vor of the education of all the people at public
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Congregationalism in the South
\
expense, thus making of a social system, semifeudal in nature, a democracy in social usage as well as in political philosophy.
They have guided that sentiment to the point where 45 per cent, of all their public rev enues are expended upon education. They have increased their school revenues, in the past five years, $11,590,000, and two-thirds of this sum has come from local taxation, a community weapon of enormous power, for merly dreaded by the property holders, and hated by the people themselves, to whom it was sparingly permitted.
The South has developed the genius of school organization necessary to create a sys tem of popular education in every Southern State, fairly complete as to its machinery and methods quickened and strengthened by normal and industrial schools for both races and vital ized by the establishment in the past five years of 650 public high schools. One hundred and twenty institutions of higher learning have been revived or established, instructing nearly thirty thousand students. The combined in come of all these does not greatly exceed the combined income of Harvard and Columbia, but this income is growing steadily, and it is
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The Crowing South
largely the result of local beneficence, or legis lative wisdom. Less than 3 per cent., of the $600,000,000 given in the past thirty years to education has come Southward, and less than I per cent, of that sum has come to the whites. Instruction in agriculture and technology, through the initiative of the national govern ment and the cooperation of the State govern ments, has been carried to the point where a thousand Southern boys are now studying these subjects where one studied them a gener ation ago. Scarcely a town of three thousand population exists in the Southern States to-day without a system of public schools free to all. The percentage of illiteracy of the white race has been reduced from 25 per cent, to 15 pcr cent, and of the colored race from 87 per cent. to 45 per cent.
Finally it may be said that the South, edu cationally, has passed from the stage of public . opening-making to one of constructiveness and technique, and the child has become the focus of scientific concern in law and politics. Gen eral assemblies spend one-half of their revenue and two-thirds of their time in the passage of laws touching the welfare of youth.

Congregationalism in the South
THE NEGRO QUESTION
The questions arising out of the presence of the African in American life are not questions to be incidentally discussed. A. wealth of igno rance has been expended on their discussion which quite sickens the heart. The deeper ones knowledge goes, the greater ones desire for silence and patience. I would, however, leave these thoughts with you. There are over 8,000,000 Xegroes in the South to-day. Each Southern State, resisting every effort to dis tribute its taxation on racial lines, is committed in its statutes and laws to the training of the Xegro race at public expense. T\vo million six hundred thousand colored children are enrolled in the common schools to-day in the Southern States and seventeen thousand in higher insti tutions. Southern States have spent Si 20.000,ooo on their education. Northern people, out of a noble sense of national responsibility, have contributed $15,000,000 to their education, while the Xegro himself, out of his poverty, has expended nearly $10.000,000, exclusive of his share of taxation. The Negro race owns near ly 8300,000,000 worth of property. This is a pitiful per capita of wealth as compared with
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The Grozving South
prosperous white conditions, but it is wealth and not pauperism. Negroes are at work in the South in more varied forms of useful labor than elsewhere on earth. They acquired land, in one State, from 1895 to 1898, at the rate of over fifty-two thousand acres a year. In the twelve Southern States, Negro landowners in 1900 owned 173,852 farms. In Virginia Ne groes own 1,804,471 acres of land. From a condition of absolute illiteracy, practically 50 -per cent, of them have become literate.
When it is reflected that all this has been achieved in the country in which they were but recently held as slaves, and in which for a time they were placed in an unnatural and absurd attitude of political control, can any sane man assert that they have lived and worked under any conditions of oppression? Is there any parallel in history to such progress under such conditions? If Negroes were fierce economic beings like Yankees,-or Jews, or Scotchmen, it might be claimed that they had achieved all this in spite of discouragement and oppression, and they do deserve great praise and credit for what they have done; but every one knows they are not such beings, and on the contrary, they could not have achieved all this without a strong
"3

Congregatiotiallsm in the South
measure of justice and encouragement that en titled the people of the Southern States to the credit of having pursued toward them a juster and larger policy than ever before pursued by higher groups toward backward and lower groups in any civilization.
CAN THE PROBLEM BE SOLVED ?
Mr. John Morley thinks the Negro problem practically unsolvable, and perhaps it is, but practical men must continue to face it reso lutely, quietly, justly. It is an American prob lem in a very concrete sense, though the genius of Southern leadership must be largely relied upon for its wise treatment. Owing to the rapid subdivision of land going on in rural life, In twenty-five years every Southern and West ern city will face the Negro problem as an irri tating race question, because of the presence of large numbers of Africans in their population. Essentially, the Negro as an irritating race issue is a question of the presence of the Afri can and his numerical proportion to the whole population. In a community of ten thousand white inhabitants and eighteen hundred negroes there is less philosophy and more silence. In a community of ten thousand white inhabitants
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The Growing South
and ten thousand Negroes, the policeman su persedes the philosopher in relative importance, and the problem moves along, as best it may, over the rough ways of democracy.
Perhaps the chiefest political constructive act of Southern genius in reference to the Negro has been the limitation of the whole idea of manhood suffrage, thus removing the blacks from politics, and centering their thought on industrial life, removing frightful temptations from the politics of the white people, and in a. large way placing the whole idea of suffrage on the highest plane possible in a republic. When all of its ragged edges and incidental injustices have been worn away, the suffrage regulations of the South in the last decade will be seen to have been wise and philosophical.
WHAT IS SETTLED AS TO NEGRO
At the court of present public opinion in the South, the following things, as to the NegroAmerican have been settled:
i. The whiterace shall control the political development of the Southern States, as it will and ought to control the political development of the rest of this republic. As we were Eu ropean in our origin and structure, so we shall
"5

Congregationalism in the South
remain, refusing to become either Asiatic on one side of the continent, or African on the other.
2. Agreement has been reached that in in sisting upon absolute social separateness, the South is pursuing a far-sighted policy of jus tice, both to the Xegro as a race, and to the higher groups that inhabit this nation and to civilization at large.
3. It has been settled that the emphasis laid by Armstrong, the most heroic figure in the \vhole struggle, and the wiser leader of the Ne gro race, upon training in the industrial and manual arts, promises the best returns in the development of the masses of that race as use ful factors in economic life.
4. It has been settled that no form of peon age or helotry, perils worse than chattel slavery, shall creep into our life.
5. It has been settled that the Xegro having humanity, personality, economic value, shall be trained for citizenship in this republic, and that the South itself shall exert intelligent and de termining influence upon the character of that training, because it is its duty so to act, and because extraneous influence may carry the Xe-
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The Grairing South
jgro farther from understanding and sympathy with his environment.
6. It has been settled that the final policy of the South toward this backward man shall be a scientific habit of investigation as to the facts of his progress, coupled with an intelli gent interest in his development, causing its thinking people to discriminate between the good individual Negro and the Negro consid ered as a mere perplexing, evil problem in so ciology. The best Southern thought on this matter is neither optimistic nor pessimistic, but watchful and steady. The point of view likely to prevail finally is the point of view that gives .foremost place, not to the Negro as a pathetic, upward-striving figure, or the Negro as a tragic burden, but to the standards of American char acter as affected by the presence of the Negro in this largest democratic undertaking of the white race. Under changed conditions and in a new age this viewpoint is exactly in the spirit . of Abraham Lincoln as expressed in his famous letter to Horace Greeley: "What I do about slavery and the colored race, I do because I be lieve it helps to save the Union; and what I for:bear, I forbear because I do not believe it \vould help to save the Union."
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Congregationalism in the South
FERMENT CAUSED BY NEGRO
Has any group of human beings ever caused so much social and political ferment and change as the American Negro? I wonder if this American Negro ever thinks of the relative care bestowed by human society upon him and the 3,000,000 white men who inhabit the thin soil of the coastal plain, the Piedmont hills, and the Appalachian Mountains. For the Negro rivers of blood have flowed, millions of treas ures have been spent, patient lives have been dedicated, and in virtue of all this expenditure of energy, genius, and consecration, a distance has been created between him and his grand fathers equal to the distance between the jun gle and the university. The lot of the Pied mont and.Appalachian white man has been for get fulness, ignorance and neglect. The world might as well understand that the Southerner is done with this neglect forever. He sees that the redemption of his community lies primarily in the restoration and development of the white population. Without such development the most remarkable story of individual Negro achievement will tend to become merely an in teresting racial phenomenon.
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The Growing South
No amount of prophecy is going to settle this question, but it is not prophecy but fact to assert that the negro race is steadily declining in the South, and must continue to decline in relative numbers; that he will remain socially distinct; that he is yet to undergo the fiercest trials that come to backward races striving to forge to the front in old civilization, and that the nature of this ordeal will increase the mi gratory impulse .of the Negro. Nearly a mil lion Negroes now live outside Southern limits. In thirty years that number will be increased 50 per cent. Already it is the ultimate fate of the Negro that is in the balance in America, and not the fate of the Southern States, as has been pointed out by Mr. Philip Bruce. Theremarkable acquisition of land by the Negro, even if much of it be mortgaged, is creditable to his sagacity, and a testimony to the amazing free dom of opportunity accorded him. His oppor tunities in this direction exceed those of the farmers of England to-day. It shbuld be held in mind, however, that strength alone can guar antee permanence in his land holdings. Weak men can not permanently hold land, or con tinue to acquire land. Land is of the essence in the making of any civilization, and the mere
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Congregationalism in the South
right to acquire it is a freemans privilege. If a landholder, in a complex order, is-not worthy of his land, society, sooner or later, finds a way to take it away from him. The harshest expe rience of the black people are yet to be, for the South must treat them as the world now treats them, demanding that they develop, not only manual and industrial power, but those moral qualities necessary to win freedom through fierce competition. In no other way can real freedom ever be won by a man or race. Free dom is a conquest, not a bequest. Considera tions of national welfare, therefore, as well as solemn human justice, demand that such train ing be given to this African"-element in Ameri can life as will enable it to face its supreme struggle with hope in its heart and will safe guard the quality of American citizenship.
THE INDUSTRIAL SOUTH
Agriculture remains as of old, the absorb ing economic interest of Southern life. Agricuhiral farm values aggregate today $4,000,000,000; farm products $1,300,000,000 and 4,000,000 males are engaged in this work. As the structure and arrangement of this industry determined ante-bellum civilizatidn, so its re-
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The Growing South
ordering in the new age is the most potent fac tor in determining the social structure of the new times.
The great plantation has been supplanted by the small farm, constantly increasing in num ber. The older rural gentry and their sons have gone to the cities, forming a very formid able element in New York City itself, including Wall Street. A new and potential citizenship has taken possession of these small farms. This new citizenship is demanding educational fa cilities, good roads, free mail delivery, tele phone systems, trolley lines, and an era of dif fused intelligence must shortly appear, assuring a fundamental change for the better in the at tractiveness and the general social and material opportunities of country life.
When under the inevitable influences of that great new industrial subdivision, ill-tilled and untilled Southern lands are made to quadruple their productiveness, when lands now yielding twenty bushels of corn to the acre are made to yield fifty or sixty bushels, as is being done in numbers of localities, the basis of material pros perity will be gained for the attainment of these higher things which the heart of man desires.
While the States of the South still consti-

Congregationalism in the South
tute the principal agricultural division of the nation it was clearly inevitable that its changed economic point of view should cause this sec tion to cease to be merely a producer of raw materials, and become a converter of these raw materials into useful products. The South erner did not have to learn this industrial habit. He simply had to relearn it, for he fought hard to make head against the logic of slave econom ics and the mental paralysis caused by the pro tective tariff. From 1845 to 1860 he built more miles of railroad than the New England and Middle States, and expended over sixty mil lions on mills and factories. Slavery gone and its point of view effaced, the whole process seemed clearer "and worked itself out easier. Five hundred million pounds of cotton is an average South Carolina crop. Thirty years ago Massachusetts bought this crop at 7 cents per pound, leaving $35,000,000 in South Caro lina pockets. Massachusetts then converted it into cloth at 20 cents per pound, and turned into her own pockets $100,000,000. Convert ed into finer forms of. cloth, the net return might well be $200,000,000 and upward. South Carolina now does her own converting into cloth, and keeps the $100,000,000 change.
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The Growing South
It was not difficult to perceive that what was true of cotton might be true also of wood, iron and wool and the whole world of raw materials. Six thousand enterprises proposing to convert such raw materials into salable products began operation in the South in 1906. To-day it is using its own accumulated wealth as working capital. Its total property values in 1908 ex.ceed. those of 1860 by $6,000,000,000. In the .decennial, period 189071900, the value of all manufactured products increased $1,250,000,ooo, and the estimated increase of the true value of Southern property in the past six years has been at the rate of three million a day. On the basis of percentage of increase the Souths gain within the last six years is 48 per cent, and that of the rest of the Union 32 per cent. In other words, the old. patriarchial staple States in twenty years must become the fiercest indus trial region in America, converting into useful articles the splendid wealth of its fields and for.ests and mines. The giant agent that has made and will continue to make all of this industrial energy profitable, must be the railroad. We are engaged just now in chastising, somewhat hys terically, the spirit of this great giant, and it unquestionably needed regulation, but we shall
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Congregationalism in the South
"be merely stupid or self-destructive if we let ourselves forget either its statesmanlike part in our present upbuilding, or our absolute depend ence upon it and its imperial methods for our future growth. It is well to settle the fact that the railroad is a public servant, but a solemn duty rests upon our legislatures to-day to ap proach the study of the railroad and its prob lems with the patient, scientific care that its im portance, as the greatest of all industrial serv ants, demands.
POWER OF THE SCHOOLHOUSE
The social center of gravity of the South to-day is neither the courthouse nor the hust ings, but the schoolhouse and the university, and its prevailing mood is social sympathy.
The lasting literature of the period, the lit erature of Harris and Alien, and Page and Craddock, in its closer touch with mankind at large, in its consideration for the qualities of humble folks, its divorce from overwrought sentiment, and its democratic sympathy, re veals, as in a looking-glass, this change of spirit. The unusual honesty of State and mu nicipal government in the South for thirty years is simply a survival of old usage, but su-

The Growing South
peradded to this ancient habit may now be noted, not only a strong sense of social obliga tion, but a definite expression of moral enthu siasm for plain men and women. The most vivid illustration of this moral enthusiasm is the present prohibition movement. The phe nomenon of the conquest of the State of Ken tucky by the prohibition idea can not be lightly accounted for, nor accounted for at all, save on the theory that it is a definite expression of moral leadership and moral purpose determined to sweep out of the wav of struggling men and women desperate evils and temptations beset ting them as they reach toward a finer life. This movement, however lacking in finality, is simply a symbol of an altered social point of view.
Southern politics is permeated with this thought of social progress and community ef fort. One often hears with regret that the su preme question of the domination of the white race has brought about political conditions in which only one party exists. But this is not quite true. Internally there are two parties un der one name; both "standing in varying de gree for growth and progress in communitylife though relying for differentiation too much
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Congregationalism in the South
on personalities and non-essentials, very much as our national parties do to-day.
The reuniting of Southern political ability to national service must wait upon time to free it utterly from hesitation and fear arising out of the issues due to the presence of the African in our society and the influence upon our nerves of old horrid memories. When a perception of actual conditions and the spread of intelligence has swept this fear out of the minds of the masses of the people, they will also sweep out the reign of any leadership dependent on that fear. There will be a rebirth of party govern ment, and two or more parties representing the intelligence and patriotism of these States will divide, debate, and consider issues on their merits. An inherently capable and pure politi cal genius will be unloosed, and freed to play upon complex and vital national questions. By that time there may be a rebirth of real parties in the nation itself real parties with definite issues, instead of old names with the same issues.
Neither solid North nor solid South can then obtrude their opaque masses between just prin ciples and the vision of patriotic men. South ern men, neither better nor abler, personally,
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The Growing South.
than some now timidly and in desperation men tioned for the Presidency, will naturally win the Presidency, because they will incarnate the things the people desire a President for. After a half century of national effacemerit, the South is cool-headed enough to know that the regain ing of its prestige in federal politics will be brought about in no frantic, hysterical way, but by educational influences and profound changes in point of view.
Our country is a venerable example of repub lican government, but, after all, as a society, it is young and unformed. The golden age of the Southern half of this unformed society is about to dawn an age of wealth, or buoyant power, of freedom to run an unhindered race. Golden ages are the ages of danger to the character of individuals or peoples. The eternal merits and treasures of our risen empire, standing upon the threshold of its golden age of peril and op portunity, believe me, my friends, are not its mighty potencies of wealth, but a clear ideal ism bred in the bone, a tutelage of fidelity, an instinct for integrity, an aptitude for ethical insight powerful enough to steady the course of this great experiment, as it encounters its re curring moral crisis, and to contribute abund-
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Congregationalism in the South antly to the realization of the old hopes and faiths that give such solemnity and majesty to American beginnings.
138

VII, ATLANTA THEOLOGICAL
SEMINARY
By Rev. E. LYMAN HOOD, Ph.D., Prudent
PRESIDENT E. LYMAN HOOD, PH.D,

Atlanta Theological Seminary
By Rev. E. Lyman Hood. Ph.D.. President
"Back to Christ" is a cry we nowadays often hear. It is well, for it means a return to first principles. Not only the spirit, the life, the death of our Great Teacher, but the methods also, the world is still studying with increasing interest and profit. Though He came to fulfil the old, Christ yet would establish the new. Respecting fully authority, zealous that the honored customs of the fathers should be main tained, Jesus, nevertheless, was not enslaved by precedence or bound by tradition. His work met the pressing need of the hour. He was an up-to-date man.
CHRIST'S METHOD *
Mankind, lost in sin, had long waited the coming of the Messiah. When, in the provi dence of God, His son did come, it is of vital importance that we comprehend what the Re deemer said and did. What He did not at tempt to do is as significant as what He did do.
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Congregationalism in the South

For Christ founded no schools; He established no churches; He ordained no clergy; He was pastor of no congregation; primarily, He was not an evangelist. What, then, was Jesus, pre eminently? The name most commonly given Him by Matthew, Mark, Luke and John in the Gospels defines His work. He was the "Teach er." And, what is of greater import, His teachings were freely given to a comparatively small number of men to the twelve, who were His daily companions and co-workers. In this manner, He prepared farmers and fishermen to be potent leaders in the most stupendous re ligious movement the world has ever known.

THE GULF-SOUTH WITHOUT A SEMINARY

The above apostolic method of the New Tes

tament days gives the adequate reason for the

founding of Atlanta Theological Seminary for

the training of pastors and teachers, in the year

of our Lord, nineteen hundred. There was at

the time no school for the education of minis

ters ^for the white churches in the vast Gulf

States of the South. Eight millions of people

dwell in this region, which is more than four

times the size of all New England. No other

portion of our beloved country cries out with

i

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Atlanta Theological Seminary Campus

Atlanta Theological Seminary
such conscious need for education. Yet, it is passing strange, after eight years of growing influence and power our school remains the only one of any denomination in the rising commonwealths of Florida, Georgia, Alabama, Mississippi and Louisiana. Without question, no other theological college occupies, alone, a field so extensive; no other meets needs so great and so insistent; no other produces re sults more beneficent and rewarding.
THE SCHOOL ESTABLISHED
The founders of the Seminary with keen pro phetic foresight quickly discerned this fact, namely, that if the Christian church in the South was to fulfil the demands of our age the ministry must be educated. Hundreds, and we may say thousands without exaggeration, were attempting to preach who could scarcely read. the English Bible. The majority had not ac quired a common school education. In the midst of such conditions, it was evident some thing had to be done. As Christ had empha sized the wisdom of careful and thorough train ing of the few disciples, so the churches of all creeds were calling for godly men, who have attained real culture through long and prayer-

Congregationalism in the South
iul discipline. By disheartening experience, it "had been conclusively proved, it was of no avail to plant the school or organize the church, if a wise and capable shepherd of the flock could not be by any means obtained.
ATLANTA
The purpose clearly formed, much thought -vvas given to the selection of the city that should be the home of the prospective divinity school. Patiently, the merits of several were impar tially considered, and, with rare unanimity, At lanta was chosen. The city is acknowledged to be the strategic center of the South; and most happily combines in its social, commercial and religious life, the old and the new, South ern conservatism with Northern energy. A .broad and tolerant catholicity pervades its at mosphere. In the population of one hundred -and fifty thousand many diverse elements hear tily unite, in "the Atlanta spirit," in the steady development of one of the most progressive business and educational cities of the United States. It is in other respects an ideal place to study. The altitude is eleven hundred feet .above the sea. Drinking-water of incompar-
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Professors and Students, Atlanta Theological Seminary. About two-thirds Student Body

Atlanta Theological Seminary
able purity is found throughout the hills of Northern Georgia. Far enough south to avoid the evils of severe cold, it is still sufficiently re moved from the tropic conditions of the warm er Gulf region to escape malarial dangers. The site of the school is of rare beauty and con venience. The campus comprises ten acres of highland overlooking the entire city, near enough to afford all the advantages of urban life, and yet removed beyond the noise and smoke. Street-cars of the Stewart avenue line pass the institution.
THE BUILDING
The one building at present inadequately af fords room for chapel, lecture-rooms, and chambers for a limited number of students. We need at once larger and better accommo dations. A substantial brick structure for li brary and assembly purposes is a pressing ne cessity. The married students with their fam ilies find lodging at moderate rental in rooms and cottages near by. The members of the faculty are now scattered in different portions of the city; consequently, we are anxious to build dwellings for them on the campus. Cot tages are also needed for the married men and
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Congregationalism in the South
their families. Who will erect .any one of these as a fitting memorial to loved ones? Until these several buildings are provided, our work must be carried forward under unfortunate limitations. Where may the. opportunity be found to offer greater returns in an investment for the Lord?
THE BOARD OF TRUSTEES
The control of the Seminary is vested by charter, granted by the State, in a self-perpetu ating board of trustees, representing the lead ing laymen of the city and State, with an equal number of pastors who have proved their worth and ability. Each year the local associations and State conferences are privileged to nomi nate members of the governing board. The Executive Committee, composed of the busiest of men, meets each month to transact the routine business of the school. It is noticeable that stormy weather and business cares do not pre vent full attendance and sustained interest.
THE FACULTY
The members of the Faculty have been chos en with the greatest care and represent varying types of character and experience peculiarly
5

Atlanta Theological Seminary
helpful to the students. Having won the high est rewards of scholarship in the largest uni versities, they have been themselves trained in the science of teaching. As teachers, however,, because of years spent in preaching and pas toral duties, they are able to enter sympathet ically into the problems before young men whowould prepare themselves for the gospel min istry. It is their hope to teach not alone by precept but by example, the upbuilding of char acter, the priceless value of abiding faith.
STUDENTS: TERMS OF ADMISSION
Members of all evangelical churches, of suit able age and adequate preparation, are cor dially welcomed to share in the opportunities for study, fellowship and service. The instruc tion has always been free. Neither is any charge made for rooms. Women are admitted on equal terms with men. With the growing complexity of our national life, calls are stead ily increasing from the churches for trained workers to enter the many and diverse forms; of Christian service. If one be not endowed with large gifts as a scholar, he may minister efficiently as an under-shepherd. If another have not marked qualities in speaking, she may,.
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Congregationalism in the South
notwithstanding, as a deaconess, find a place of large usefulness.
INSTRUCTION
In its instruction, the Seminary aims to be thoroughly positive and constructive. The best traditions of the theological colleges of the past are borne in mind; but changes such as expe rience has abundantly proved to be expedient to meet the needs of the times are freely made. The preparatory work of the common schools is not attempted, neither is the broad culture of the universities. The distinct purpose is to edu cate and train worthy men and women of prom ise for service in the churches. The Holy Scriptures, the revealed Word of God, are the chief text-book. The immortal truths of re ligion taught by Christ are presented in living forms of thought. The teaching is therefore not formal, academic or scholastic, but vital, suggestive, inspirational. We would have all our students become spiritual interpreters of the Bible, forceful preachers of the gospel, helpful pastors of the people. In addition to the regu lar class-work, the students are permitted to hear frequently in the assernbly-room of the Seminary men and women of wide vision and
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Atlanta Theological Seminary
large experience. We have thus in the past few months greeted friends from every portion of America. We are deeply grateful for the stimulus, insight and encouragement which they always bring. Nor should the many op portunities afforded by the great city at our very doors be omitted. In the pastorates of the churches, the ablest men of the Southland are to be seen and heard. Atlanta boasts of being a convention city, and it is certainly true that large conferences, social, political, religious, are very frequently held here. They draw to the capital of Georgia the leading men of the State and nation.
THE HOME LIFE
The students, coming from the South and the North, the East and the West, each bring ing his own contribution to the social atmos phere, enter upon a comradeship that is pecu liarly sweet, cheerful and formative. Literary, musical and missionary societies are enthusi astically sustained by them. With similalr schools elsewhere they are in constant touch. They care for the building and their own rooms. A club is maintained by them, which furnishes table board at cost. Around the
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Congregationalism in the South
hearthstone are awakened friendships which passing years will not quench. Many of the married men bring their wives and children with them. The former, though they do not attend the classes, do receive much benefit, and thus go forth with their husbands more effi cient and sympathetic. The children attend the graded public schools and make marked prog ress in their education.
THE WIDER SERVICE
With faith and prayer, the men who estab lished the school did so incited by no small vision. It was their thought always that At lanta Theological Seminary should not con fine its efforts to what is academic and formal. They cherished the hope that the school might "become a spiritual power-house for this rising Southland, a base of supplies for all recruits in the army of the Lord. Its legitimate province, then, is without as well as within its walls. The latter sphere of the lecture-room must not be neglected, but the larger world outside has equal claims upon our thought and labors. The present is a period of unrest in the theological world, and many are anxiously inquiring after the truth. Hence, the old gospel must be stated
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Atlanta Theological Seminary
anew in terms of modern life. It is still the power of God unto salvation to those who be lieve. The several members of the faculty are everywhere welcomed in the churches as preachers of the "glad tidings." They would gladly do more. The support and control of our parishes are constantly presenting new problems, and our counsel is often sought on matters of polity. Congregationalism in the South is left free to work out its own destiny, but wisdom and patience will both be required in large measure. The district, State and na tional gatherings of our communion call for continual effort on the part of all the profess ors. Literary work brings large reward. Pa pers and books pertaining to the needs and op portunities of our Zion should be written and published. A periodical to voice the aspirations of our people is now most urgently required.
NON-RESIDENT STUDENTS
Though it seemed a bold undertaking at the time, as the college was a pioneer in all this re gion in theological education, it is sadly true that it came too late for many to avail them selves of its advantages. There are pastors and teachers already along in years, or other-

Congregationalism in the South
\vise so situated that they can not come to At lanta for professional study. -But, to those who can not come, the Seminary would go with all the encouragement possible. With larger teaching force, now much needed, we design to increase quickly this outside work to visit our brethren on their fields of labor, sharing the work of the schools and churches, to hold in stitutes for the teachers and conferences for the pastors at times and places convenient. And our friends and supporters in the North, mind ful of the stimulus that comes with news from the front, graciously welcome our presence in their midst Home-study courses have been carefully prepared for the clergy and laity who wish to take up systematic teading. Students in sixteen States are now enrolled. Men and women planning to come to Atlanta may thus improve their time and obtain better prepara tion. The Seminary now possesses the largest theological library in the Southeast, and gifts are being received weekly. These books are gladly offered to all free upon terms safeguard ing their return the readers paying merely the postage. The faculty cordially invite cor respondence with all who desire to prepare themselves the better for Christian work.
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Atlanta Theological Seminary
SUPPORT OF THE SCHOOL
In the beginning, the hearty support of the national missionary societies of the Congrega tional churches made advancement certain. And this constant help has never failed us. Through the Congregational Education Soci ety a generous gift of seven thousand dollars permitted the purchase of the beautiful campus, now much improved and greally increased in value. This society continues to grant scholar ship aid to deserving students of the Seminary. The Congregationalist Home Missionary So ciety indirectly extends assistance in employing the students of the school in the missionary fields during their vacations. In this manner they obtain clinical experience invaluable in their studies. But to the American Missionary Association is especially due our most grateful appreciation, for without their generous aid we should not be able to sustain the work in its present efficiency. As a further pledge of their interest and support, the Association has re cently voted the Seminary the sum of ten thou sand dollars as the beginning of the muchneeded endowment fund. To the many North ern friends, for gifts of money, books and sup-
is?

Congregationalism in the South
plies, \ve would acknowledge our most sincere gratitude. Had it not been for their unfailing generosity, the Masters work committed to our hearts and hands would long ago have dis appeared. But it is a source of especial satis faction, however, that our own people in the South are taking on increasing interest in the school, and giving more and more to its work from year to year. We are pleased to hear them speak frequently of "our Seminary." In all the Southern States, through the untiring devotion of Mrs. Harriet Broad, the women have banded themselves together in societies to work for the school. Even the children have sent contributions. This hearty cooperation is significant, for each giver to the college is a partner in the enterprise; each patron, a stock holder. Our needs are so many and pressing, let no one hesitate to contribute if the sum must necessarily be small. We now appeal for suf ficient funds to erect buildings and cottages, equip the library, improve still further the cam pus, endow professorships, assist deserving stu dents, . enlarge the outside work on the field, and meet the current expenses.
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Atlanta Theological Seminary
CONCLUSION
In conclusion, Christ would have His minis ters learned in the Scriptures and trained in the practical features of daily pastoral work. The churches confirm unreservedly this position of our Chief. And now it is evident that a school for such education has been most auspiciously established in the strategic capital of the South. Its open doors bid welcome to all who would consecrate wholly their lives to the Masters service. Congregationalism is now assured of its mission. I am persuaded, after twenty years of labor on our Southern field, that we have a distinct contribution (which no other com munion can make) to give to the common weal. Our freedom of action, our liberty of thought, our evangelistic spirit, our democratic govern ment, our high intellectual ideals, our passion for education, our honored, historic past and our unbounded faith in the future, all, all must give us a place and increasing influence in the development of these giant empires of the South. The measure of this success will be determined by our ability to prepare worthy young men and women for wise and construc tive leadership in the churches. The Seminary
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Congregationalism in the South is, therefore, the real base of operations, the real source of power, the key-center in this mighty forward movement for and with God in the upbuilding of the kingdom.
160

VIII.
ROLLINS COLLEGE
By Rev. W, F. BLACKMAN, D.D., President

Rtv. W. F. Blackmail, D. D.

Rollins College
By Rev. W. F. Blackmail. D. D,, President
WINTER PARK, FLORIDA
At the last annual meeting of the Board of Trustees of Rollins College, which was held February 25th, action looking to the immediate and extensive enlargement of the institution was taken. It was voted to remove two of the campus buildings to more appropriate sites, and to erect in their places a dormitory for )roung men and a building for library and adminis trative purposes. These will be built of sand-, lime brick, will be . practically fireproof, and will be in a high degree handsome and commo dious. The dormitory, Chase Hall, will be built in memory of the late Loring A. Chase, one of the founders of the town of Winter Park, and in part from a bequest left by him to the college. The other building is the gift of Mr. Andrew Carnegie. It was also decided to install a new waterTsupply system, which will afford an abundance of water for ordinary purposes and for fire protection.
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Congregationalism in the South
Two additional trustees were elected to mem bership in the board Rev. Frank E. Jenkins, D.D., of Atlanta, superintendent of the South for the Congregational Home Missionary So ciety, and Mr. S. Mills Ely, a member of the First Presbyterian Church of Binghamton, New York.
The new buildings provided for, with other improvements which are proposed, involve an expenditure during the coming summer of about fifty thousand dollars. This will bring the whole amount given toRollins College by its generous friends for various purposes dur ing the last three years to three hundred thou sand dollars.
The needs of the institution, however, are by no means as yet fully met. The endowment fund, now amounting to about two hundred and twenty-five thousand dollars, ought to be doubled at least; there is need of a hall of science, a hall of arts, and a commons. More pressing still is the need of books for the new library and furniture for the new dormitory, both of which it is hoped will be ready for use at the beginning of the next college year, in October for these two purposes, not less than
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1
UoUius College, From Lake

Rollins College, Lakeside Cottage Rollins College, Knowles Hall

Rolling College
six or eight thousand dollars are required at once.
Rollins College-has been fortunate in having from the first on its Board of Trustees, its Fac ulty, and its list of friends and benefactors, men and women of singular ability, energy, fidelity and consecration. Among these it may not be invidious to mention more especially its first president, Edward Payson Hooker, schol ar, saint, seer, shepherd, gentleman, who stamped its character on the institution at its birth; and its late president, George Morgan Ward, orator, organizer, inspiring leader, who dedicated his young manhood to its service, rallied friends to its support in the desperate days after the Great Freeze, and saved it from collapse. From another point of view, its fore most friend has been Dr. D. K. Pearsons, who has spent two seasons at Winter Park the first with his gentle and gracious wife and to whose initiative and generous gift of fifty thou sand dollars was due the-raising of the endowr ment fund of two hundred thousand dollars. Dr. Pearsons unfailing faith in the future of the college and his wise counsels have been a source of great comfort to its president.
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Congregationalism in the South
From the first, Rollins has regarded itself as a missionary college, an institute of religious, educational and patriotic propagandist!!. No doubt this is true of all colleges, everywhere; it seems specially true of Rollins. When it was established, there was not in all the lower South, an enormous area, a single college whose ideals and spirit were national rather than sectional, whose standards of scholarship were the highest, and whose religious character was unsectarian, catholic, free, ethical and vital no college, in a word, of the type so familiar and so precious in New England and the West. Rollins was established in the conviction, which has been justified and increased with the pass ing years, that a college of this particular type was needed in this region.
The mission of the college had then, and still has, three aspects:
i.--EDUCATIONAL
The schools of higher and of secondary grade, public and private, in the lower South were deplorably inefficient a score of years ago. They have improved in recent years consid ering the poverty and the racial and social problems with which this section has been
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1
Art Studio
Rollins College, Gymnasium

Rollins College
cursed, the improvement has been wonderful yet the average rural school in Florida is even, now maintained not more than the fourth part of the year, and is officered by teachers deplor ably ignorant and untrained.
The State University for men and the State College for women are excellent schools, under the -administration of very capable men, yet conditions are such that they find itnecessary for the present to admit students who are defi cient by at least a full years preparatory work. Rollins insists upon the same standard of prep aration and of graduation as the best North ern colleges; it is one of the two or three in stitutions in the South whose standards of ad mission are equal to those exacted by the Car negie foundation. Hence, the number of stu dents in the regular college classes is, and will for some years remain, exceedingly small, but the influence of the college on the schools of the State is stimulating and wholesome. In my judgment, it can not afford to lower its standards materially for the sake of a rapid growth in numbers. One of its former stu dents is a professor in the Leland Stanford, Jr., University; another recent alumnus, who took
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Congregationalism in the SoutfC
"his entire preparatory and collegiate course at Rollins, was appointed a tutor in Columbia University after pursuing graduate studies there; and a graduate of last year is now in residence at Oxford University as Rhodes scholar, he being the only student in a Florida institution who passed the Responsions Exami nation of that year.
a.--NATIONAL
Rollins is perhaps the only institution, North or South, where the grandchildren of aboli tionists and Confederate soldiers, in substan tially equal numbers, study, eat, and play to gether under teachers bred in both sections, and on a campus above which an American flag floats every school da}-, from morning till night. There is probably nothing else in our national life so important as that the breach between North and South should be healed, and that mutual understanding and sympathy between these sections should be created; this is vital to the solution of the racial, social, industrial, political, and religious and ecclesiastical prob lems with which as a nation we are confronted. And how else can this sense of sympathy and solidarity be engendered so well as by blending
176

I<ake Virginia

Rollins College
choice spirits of both sections together, as we are doing at Rollins, at the most impressionable period of life?
And it is certainly not impossible that Cuba will some day be a part of the American Union. Meantime, Rollins has for years been receiving young men and women from leading families in Cuba, training them in the ideas, the ideals, the language, of American life, and sending them back as leaven to that young republic. We could quadruple the number of such stu dents if we had room for them.
3.--RELIGIOUS
Rollins is avowedly and earnestly religious in character. Its course of study, its teaching force, its rules and discipline, its ideals and standards and spirit, are all definitely Christian. Founded by Congregational ists and for years generously fostered by the Congregational Ed ucation Society, it is sectarian neither in spirit nor control. But it stands for a certain type of religious opinion and experience for a rea sonable freedom of belief, for a reverent but. scientific attitude toward Biblical study, for a theology that is sane, broad, and harmonious with modern knowledge, and for a religious
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Congregationalism in the South
experience that is vital and ethical rather than narrow or sentimental, or mainly mystical or traditional or ecclesiastical. Especially, it seeks to emphasize what is common to all Christian churches and beliefs, and minimize what is lo cal, individual, sectarian and temporary, and thus to promote Christian unity. Eight or nine different denominations are represented among its trustees and teachers. In the North, institutions of this type are common and fa^ miliar; in the South they are still unfamiliar, and greatly needed.
I am sometimes asked whether Rollins is a Congregational college; my answer is that there are no Congregational colleges, and can not be any, in the sense in which there are Presbyterian, Methodist and Baptist colleges colleges, that is, whose property is owned or whose policy is controlled by an ecclesiastical body. But if that which I have just described be the heart and soul of Congregationalism, then, and in this sense, Rollins accepts, and re joices in the name.
The work of the institution is divided into seven departments or "schools." The college proper provides a four years course of study partially required and partially elective, leading
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to the degree of B.A. The Academy provides a four years course, and prepares for any col lege or technical school.. The School of Music also provides a four years course, in piano, voice culture, and violin, and in harmony, mu sical theory and musical history. It has four teachers and some fifteen pianos, and requires for graduation a high school diploma or its equivalent. The School of Expression also re quires a high school diploma as a prerequisite to graduation, and it is planned at an early date to make a similar requirement in the case of the business school. The School of Fine Arts gives the usual courses, and is housed in a con venient and attractive studio, built during the past year by friends of the department. The School of Domestic and Industrial Arts gives instruction, greatly needed and greatly appre ciated in Florida, in cooking, sewing, dress making, basketry, home decoration, wood working, metal-beating, and architectural and mechanical drawing. The Business School teaches bookkeeping, banking, commercial law, shorthand and telegraphy. Thus, while the college maintains the highest academic stand ards, it seeks also to adapt its instruction to the
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practical needs of the population to which it ministers.
While the mission of Rollins College is es pecially to the young people of Florida, the ad jacent States, and the republic of Cuba, it has received and trained a considerable number of pupils from most of the Northern States. It is located in a region of remarkable salubrity, in a climate perhaps on the whole the best known, and in a village of unique attractive ness and which is free from the temptations and distractions frequently besetting college towns. There are multitudes of young people throughout the North whose health is threat ened and vitality sapped by the rigors of win ter and by confinement in superheated and illventilated schoolrooms. If it were everywhere known that at Rollins College they could live constantly "in the open," summer and winter, day and night, receiving instruction meantime as skillful and efficient as that provided by the best colleges elsewhere, the institution would without doubt be thronged by pupils beyond its capacity to receive and care for them.
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IX. PIEDMONT COLLEGE
By HENRY C. NEWELL, B.S.. Acting President
REV. HENRY C. NEWELL

Piedmont College
By Henry C. Newell, B. S., Acting President
Piedmont College, the youngest Southern collegiate institution to receive the official rec ognition of the Congregational year-book, is located in Demorest, a little town of Habersham county, among the foothills of the Blue Ridge mountains, in the northeastern corner of the State of Georgia. Advantageous geo graphical situation is an important factor to the success of any educational institution. In /this respect Piedmont College is unusually for tunate ; its very location and environment tend to emphasize those particular features which contribute to the growth of a school, and
which promote influences helpful to young people.
Though essentially a mountain town, Dem orest is easily accessible from the lowland re gions of the South, while to the north and west the mountain sections of Georgia, North Caro lina and Tennessee are filled with young people eager to avail themselves of educational advan-
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tages. Here highland students may safely come without subjecting themselves to the en ervation of lower altitudes, while the lowland pupils may enjoy the energizing influence of the bracing mountain atmosphere. Hence the student-body is made up of young people from both sections of our Southern States; thus un der the helpful inspiration of the mountain en vironment, the sturdiness and strength of the mountain character is brought into close asso ciation with culture and refinement of the low lands.
The college was founded in 1897. Its ad ministration is controlled by a board of sixteen trustees, the appointment of half of whose number is subject to the direction of the Amer ican Missionary Association in recognition of an annual contribution to the financial support of the school. Rev. F. E. Jenkins, D.D., of Atlanta, general superintendent of the South ern States for the .Congregational Home Mis sionary Society, is president of the board of trustees.
From the date of its foundation the college has been steadily growing. Dr. C. C. Spence, to whom all Northern Georgia owes a debt of gratitude for his loyal service in the cause of
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Piedmont College, Butler Hall

Piedmont College
public education, was the first president of the institution. Under his administration, and that of his successor, Mr. John C. Campbell, the school has advanced in standards of scholar ship, while faculty and student-body have both increased in numbers, until now there are twen ty-two workers on the faculty, teaching an an nual enrollment of more than four hundred students.
It is the established policy of the school to work with the people of the South in the de velopment of an educational system that-shall be worthy of comparison with the best, a sys tem developed with special reference to the in dustrial opportunities of the South, but of suf ficient intellectual breadth to discourage any tendency toward provincialism or sectionalism. To further this purpose the faculty of the col lege is made up of teachers of Southern birth and training, as well as of Northern birth and training, and also teachers of Southern birth and Northern training and teachers of North ern birth and Southern training. In illustra tion of this fact, it is suggested that the head of our department of mathematics is a Geor gian, who graduated at a well-known Georgia college; our professor of Latin, a lady from
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Massachusetts, has her diploma from Smith College;our professor of English, a Georgia lady, has studied at a wll-known New Eng land university; and as a further evidence of a faculty representative of different views a re sult of variant environment, we may add that our professor of modern languages, a lady of German parentage, owns the University of Wisconsin as her alma mater.
As a result of this commingling of teachers the American idea of oneness through diver sity is promoted, and the dangers and errors of a narrow sectionalism are avoided. The mutual respect which springs from the associa tion of students from different geographical and social environments is a potent influence for the elimination of caste and the abolition of the evils of provincialism.
In the present industrial awakening of the South our Congregational institutions of learn ing are presented with magnificent opportuni ties opportunities bringing with them respon sibilities which we are bound to accept. It is a critical time for Southern youth, particularly for those who because of limited financial re sources, are denied the privilege of a liberal education. The rapid development of our com-
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Piedmont College, Model School

Piedmont College
mercial interests gives almost unlimited oppor tunity for individual progress, and at the same time presents new and insidious temptations. It is the duty, and the privilege of our educa tional institutions to prepare our young people for the new industrial and social regime by opening to them such courses of mental train ing and moral discipline, as shall best fit them to meet the new conditions.
Piedmont College is endeavoring to accom plish this in two ways. First, by reducing to a minimum the financial outlay necessary to ob tain an education, and second, by placing par ticular emphasis on the development of Chris tian character. The teaching at Demorest up holds the Christian ideal as a standard for the individual and for society. Courses in Bible study emphasize the personal duty of the in dividual, while in the departments of history, civics and economics, especial stress is laid upon the responsibilities of Christian citizen ship. The general atmosphere of the school in its every-day life and work, as well as in the special activities of the Christian associations with their prayer-meetings and Bible study classes, is intended to be conducive to the growth of the spiritual life.
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The school is organized in three departments elementary, academic and collegiate. The first of these departments, known locally as the "Model School/ includes the first eight grades according to the classification of our publicschool system. The text-books in use are those prescribed by the State and the courses of study are planned according to the schedule provided by the State Superintendent of Edu cation. This elementary department is con ducted with special reference to the needs of those young people who have been denied edu cational advantages in their early youth, and who are, therefore, in need of a careful review of elementary work before taking up academic courses. It provides also an opportunity -for observation and practice teaching in the case of college students taking courses in normal training.
The academic department comprises the reg ular high-school curriculum, providing classi cal, scientific and literary courses. This de partment is one of the schools included in the list of preparatory institutions accredited by the University of Georgia.
The college curriculum is offered in three separate courses leading to the degrees of B.A.,
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Iiedmout College, Girls Dormitory

Piedmont College
B.S. and B.L. In each of these courses care ful and thorough work is emphasized in order t<5 establish in the student such mental habits as tend to develop accurate thinking and dis criminating judgment
In connection with the work of these regular departments courses are offered in music, ste nography and bookkeeping, domestic science and carpentry. The attention of the student is particularly directed to the departments of do mestic science and manual training, not alone because of their eminently practical bearing upon the details of every-day life, but also be cause we believe that through them may be de veloped a recognition of the fact that "There are esthetic and spiritual values in common things well done." Young men are given ele mentary training in practical mechanics in the classwork of the carpenter shop, and all build ing operations, renovations and repairs -are per formed by the students under the direction of the superintendent of the industrial depart ment. The department of domestic science of fers to young ladies theoretical instruction in the various branches of household arts through the medium of the domestic science laboratory. At the model home practical application of the-
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oretical knowledge is attained by placing the details of the management and care of the home in the hands of the student under the di rection of a competent matron.
The visible plant of the college consists of two recitation buildings, the domestic science laboratory, the carpentry shop, two dormito ries, the model home and a building which con tains the college library. The campus, situated on the main street of the town overlooking the lake, has recently been graded and beautified the first of a series of improvements planned with reference to the erection of new buildings.
The usefulness of the institution has been unfortunately limited and its growth retarded because of inadequate financial support. New buildings are greatly needed. In this connec tion we would suggest the emphatic need of a new dormitory building properly equipped with modern conveniences, a new recitation-hall and a building which can be used for a combination of chapel, music-hall and library.
We need scholarship funds. It has already been suggested that we can not properly im prove the opportunity open before us unless we are in a position to extend the advantages of the institution to those young people whose

T 'i -
Piedmont College, Hoys Dormitory

Piedmont College
limited financial resources deny to them the privileges of the ordinary college. In order to accomplish this result the price of tuition and board must be placed at a minimum. At the present time $100.00 is sufficient to pay a students tuition and board, including room, fuel and lights for the school year of nine months. This means that money must be se cured from friends of Christian education to assist in the payment of the annual expense account.
The permanency of no institution can be guaranteed so long as its economic basis is the subject of charity or caprice. Recognizing this fact, our board of trustees has authorized the raising of an endowment fund. At least three hundred thousand dollars must be secured in order to endow the work upon its present basis. One hundred thousand dollars of this amount must be obtained before the first of next July, sixty-one thousand dollars of that sum has al ready been pledged, and the remaining thirtynine thousand dollars must be raised before the time limit expires in order to secure the condi tional gifts. It is imperative that this money be secured. Failure to get it would mean a loss to the educational forces of the South of the
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sums already pledged, and would seriously hinder the progress of the work at Demorest. The money must come! It is the opportunity as well as the responsibility of Congregational ism in the South.
A member of our faculty working in his of fice late one evening some months ago was vis ited by a mountain boy one of those highland lads whose early opportunities had been ex ceedingly limited and who had come to Dem orest to work his way through school. As the teacher looked up from his writing the boy stepped up to the desk and asked:
"Is it true that Walter Willis is goin to leave school ?"
"I think so, Charley." "Well, can I have his job, sir?" "I suppose so; what do you want of Wal ters job?" "Well, you see, sir, weve got over to com mon fractions now, and its hard, and Im missin every day." The exact connection between common frac tions and the sweeping of a room not being wholly clear, the teacher inquired: "But what has that to do with Walters job?"
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Piedmont College, Model Home

Piedmont College
The boy was silent for a moment, then: "Ill tell you, sir," he said, "Ive been goin to school here every day; youve seen me, I aint missed a lesson this term, but I aint had any books, I aint had money enough to buy books. I got along all right until we got over to common fractions, but were over to common fractions now and its hard and Im missin every day. All there is about it Ive got to have some books if I stay in school, and I reckon maybe youll let me have the books and give me Walters job to work em out."
The appeal of that boy is precisely the ap peal which Piedmont College is making to the friends of Christian education throughout the land to-day. Like him, "weve got over to common fractions now." The work of the in stitution has reached a critical point ;the num ber of students is constantly increasing, and under propsr administration will be limited simply by the provision which we are able to make. We must build on broad and firm foun dations. The almost unlimited opportunity to influence young responsive lives is our first appeal.
And like the boy, our task, too, is "hard." The problems before the Southland to-day in-
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Congregationalism in the South elude all those common to our country, and we have a problem of our own beside. There is just now great need of leaders who shall have trained minds, sympathetic hearts, and con sciences enlightened by the inspiration of the Christian faith. In this need we find our sec ond appeal.
"An Im missin every day." So, too, be cause of inadequate financial support Piedmont College is daily missing opportunities for help fulness to young people opportunities which mean much for the development of Christian education in our Southern States opportuni ties which, if improved, will place Southern Congregationalism in a position to exert a mighty influence in the solution of national problems.
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CONGREGATIONAL ACADEMIES AND INSTITUTES
By Rev. FRANK E. JENKINS. D.D.
Aistl tv
REV. J. M. TKOSPER MBS. H. B. OAINES BEV. 8. B. CKOVE3 PBIN. B. J. SNELL KISS H. B. HUBBAKD BEV. W. E. WHEELEB KISS P. H. NORKIS FBIN. A. V. WOODWORTH

Congregational Academies and Institutes
By Rev. Frank E. Jenlcins, D. D.
v
The Congregationalists support ten acade mies and institutes for whites in the Southern States. They are as follows:
In North Carolina, Skyland Institute, at Blowing Rock, and Saluda Seminary, at Saluda; in Kentucky, Black Mountain Academy, at Evarts; in Tennessee, Grand View Normal Institute and Pleasant Hill Academy; in Ala bama, Normal and Industrial Collegiate Insti tute, at Joppa; Green Academy, at Nat, and Thorsby Institute. Rollins and Piedmont Col leges both have preparatory schools connected with them. All of these except Thorsby Insti tute and Rollins Preparatory have the Ameri can Missionary Associations as their backers; while Rollins, formerly aided by the Congrega tional Education Society, is now its own back er, and Thorsby is backed by the same society. These ten important institutions are doing a great work for the South, and already their stu dents and graduates have been heard from in
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many States and colonies of the United States and in foreign countries. They are in the midst of great pure Anglo-Saxon rural populations abounding in young people of natural intellect ual and physical vigor. Every one has a splen did past and a most promising future. There is urgent need of one more in Georgia, two more in Florida, and at least one in .Louisiana. These secondary schools are needed to do the same work in the South as was done for New England by its famous academies.
GREEN ACADEMY, NAT, ALABAMA
BY REV. J. M. TROSFER. PRINCIPAL
Green Academy, founded fifteen years ago by the American Missionary Association, is located on an elevated portion of the Cumber land Mountain, and is surrounded by pictur esque hills and beautiful valleys. Our nearest railroad station is four miles away.
One can not help being impressed by the beautiful scenery, while watching the train more than one thousand feet below, wending its way along the green valley and shut in on either side by rugged mountains, as if rejoic ing in their own height.
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Green Academy, Nut, Alabama

_ Academies and Institutes _
The soil on the plateau is fertile and well adapted to gardening and fruit-growing. The chief occupation of the people is agriculture for cotton and corn, and the various forms of work connected with the manufacture of lumber. The method of much of-the living is exceeding ly primitive; large families living in a small one-room cabin, without so much as a windowlight.
The missionary work here for the last fifteen years has done much to change conditions, but that greater changes need yet to be wrought no one can doubt who will travel but a few miles into the country.
Toward the favored spot of our mission school the thoughts of many a youth have been turned, who would have their-vision extended beyond the mountains and who would get a broader outlook on life. To be permitted to* minister to such lives and open up to them new visions and awaken in them new aspirations, may well be deemed a great privilege.
We have some students in the lower grades whose parents are so very poor that they can not pay any tuition whatever for their children. Eight or ten dollars a year, according to the childs advancement, would meet the tuition for
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one of these. May \ve not hope that some one whom God has blessed with earthly substance will hear in our work in Green Academy a call to help prepare these for useful Christian lives ?
A colony of Russian Jews is located within half a mile of our school. Most of these left Russia since the Russian war began and are having a hard struggle for a livelihood. Ten children from this colony are in our school here, and we are trying very hard to keep them in school, but their parents are too poor to even clothe them properly, much less pay any tuition. They are bright children and with the right training may be the means of bringing others into a better life. Yet without some help in the way of student aid it seems almost impossible for them to stay in school.
Do you not know of some one who could be interested in these needy children?
THE STORY OF JOPPA SCHOOL, ALABAMA
BY MBS. MARSHALL B. GAINES
Twenty-eight years ago, February, 1880, Mr. J. P. Humphries began a clearing and built for his family a home in a wild country with only wild animals for neighbors. The nearest post-
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TeacUers Home, Green Academy, Nat, Alabama

Academies and Institutes
office was eight miles away. In 1885 a postoffice was granted, and "Old Man Berry" gave the name "Joppa." He said it was a Bible name.
.The first school building for the Joppa chil dren was a small, one-room log-house. The crevices between the logs were covered with planks. There was an outside chimney with fireplace at one end, slab windows without glass and plank benches without backs and without desks. Fathers and mothers felt happy to see their children off to school. In 1887 a lot was given for a church which would also serve for schoolhouse, which all the people helped to build. It was church Sundays, schoolhouse Aveek days, for three to five months in a year. Professor Sherrill taught one term of six months in the church. He told them that if they would erect a $2,000 house, he would build up a good school. A meeting was called and a building committee appointed. Subscription papers were sent out and men put down from $5.00 to $75.00. By July 17, 1893, the build ing was completed and Professor Sherrill open ed school in it.
In the summer of 1895 this was made over to the American Missionary Association who,
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by aid of a faithful friend Rev. Dr. Charles Ray Palmer, of New Haven, Connecticut paid off the indebtedness and sent Rev. John C. Campbell to this field. The school was under his care for three years. On the morning of the 5th of July, 1899, the building was burned to the ground. The flagpole out in the front was all that was left.
The American Missionary Association did not provide a school for Joppa in 1899-1900. Two ladies taught school in the old school church and the picture of the promising pupils swarming on the steps and piazza, perhaps help ed to hasten the new building on the old site, which was occupied in October, 1891. Prof. A. D. Luethi had charge of the school that year and was followed by Prof. H. J. Clark, who re moved to Florida in 1904. Rev. Marshall R. Gaines was appointed to the Joppa school in June, 1904, and began work in September. The great need that these mountain children should be well grounded in the essentials of knowl edge and as much more as they can acquire ap pears to be appreciated.
The American people are spending much for the immigrant, the children of the freedmen, the Indians and the West Indians, to say noth-
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ing of the FiHpinos. It is well that these High landers left apart on these hills are not over looked. They are deeply grateful to the Amer ican Missionary Association for the school help, but they need more. Those here are ready to help themselves so far as they can. Could there be an industrial department where boys could get a start at carpentry and use of tools, and girls be taught the use of the needle, and gar ment making, with something of sanitary cook ing and housekeeping, much would such knowl edge contribute to home life.
There are large possibilities here, but the work now in our hands with some two hundred pupils, taxes to the utmost the small force of teachers. The Sunday-school is well attended each Sunday morning. The Christian Endeav or Society meets every Sunday afternoon and is active. It has nearly quadrupled in numbers since last October.
THORSBY INSTITUTE, THORSBY, ALABAMA
BY REV. 8. B. GROVES
The name indicates Scandinavian origin Thorsborough would be the town of Thor, god of strength in Norse mythology. History is
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embalmed herein, for Thorsby was settled about 1895 by several hundred Swedish and Norwegian families from Northern States. They cleared the pine woods, portioned out little farms of ten and twenty acres, and en gaged chiefly in raising peaches, grapes and strawberries. Capital and experience were small; wisdom can be gotten by experiment only; and shipping facilities, or the lack of them, have caused better laid plans than those of Thorsby to "gang a-gley." There were many failures. Three-fourths of the original settlers gradually found their way back to their old places, trades, and labor in the North.
Many of the vacant places have been filled, parti}- by families of native Alabama stock and partly by Northern families of American blood, attracted by the fine climate with its tonic pine odors, the good water, and the cheap cost of land and living. There is not a rich man in
the community; just small farmers, merchants, mechanics, and laborers or, in a word, just workers. Thorsby is as democratic as it is cosmopolitan.
Swedish and Norwegian churches survive, though greatly reduced in numbers. There is
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a small Baptist church, but no English services were regularly held in the town till the sum mer of 1906. That spring, thirty people suc ceeded in getting together in a Union Congre gational church. This was the result of longcontinued, tactful effort on the part of Rev. A. T. Clarke, State Superintendent of the Con gregational Home Missionary Society, and Rev. George E. Bates, pastor of Pilgrim Con gregational church in Birmingham. Nine de nominations were represented in this member ship of thirty. The church has had a moderate growth in numbers, and has become one of the livest, most hardworking bodies American Congregationalism owns to-day. Rev. S. B. Groves became its first pastor in September, 1906.
As soon as this little handful of workers got together in church relations, they began to discuss the possibility of establishing a good school. Private academies and colleges are not so helpful in Alabama as in some more thickly settled and wealthier States; and the public school system, while being rapidly im proved, is still far from a desired standard. Few of the rural public schools in central Ala-
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bama are adequately housed or equipped. The annual term is short and the grade low. But better things are before the State school sys tem in the near future.
The idea of a good school in Thorsby grew, attained academical size, and with little help and encouragement from outside, the infant church went to work.
In the early, hopeful days a good building of eleven rooms had been built and a flourishing private school maintained for two years. Es tablished largely on credit, it failed financially, and was closed, though over two hundred stu dents were in attendance. The building stood practically empty for four years and had suf fered the usual consequences of occasional oc cupancy by everybody and care from nobody. A board of trustees was formed, this building was purchased on credit, and an academy was opened September, 1906, with three teachers. In spite of the usual and inevitable handicaps, the attendance reached sixty-five, the debt was cut in half, and a music department was opened the first year.
In the summer of 1907, a fine bargain in the shape of a building erected for a hotel,
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and so well adapted for housing thirty-five or forty students, was offered at about onefourth its value. There was not a cent to buy with, for the first year had been barely financed by heroic work and gifts. But one of the board of trustees bought the property, gave the school the use of it, and pledged a deed whenever his money was forthcoming. Do nated labor and material partially supplied needed repairs; as in the case of the main building the year before, furniture was bought, begged and borrowed, until eight of its twenty rooms were scantily furnished and a home created for two teachers and a few students.
The great forward work of this school year (1907 08) has been the cancellation of the debt thus incurred. This has been made pos sible only by the self-sacrifice of a handful of local workers who have individually felt that the school must be put on a permanent foot ing, and so have given of time, strength, and. money to the extent of their ability. As usual, many are waiting to see "if the thing is going to succeed" before they invest in it. To those in the inner circle who have known the joy of working with God to create a good and
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needed thing, it is already an assured fact; for \ve believe He is behind and under it, and His purposes can not fail.
The main building needs nearly everything a good school ought to have. Chairs and tables to replace borrowed or decrepit ones; additional desks; a good globe, and set of world maps; books of reference, and gifts of historical and general literature for a library; apparatus for teaching physics and chemistry; a plot of ground for an agricultural depart ment; and an outfit for a manual training de partment all these are needed now. A kitchen and twelve rooms in the dormitory wait for a moderate1 equipment of substantial furniture. This building cries aloud for repairs and paint. A well must be dug on the school grounds, for the waterworks of Thorsbys boom days are no more.
Our great State of Alabama is growing in all phases of her common life. She is conceiv ing and reaching out after the fullness of her destiny. She will be a mighty empire in and of herself before twenty-five years have rolled away. Our great Congregational work in the Southland demands at least a dozen
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strong, well-equipped academies. Thorsby Institute has the splendid beginning of the plans such institutions demand. Its needs are many, but they can be counted and told. Its op portunity no man can describe.
BLACK MOUNTAIN ACADEMY, EVARTS, KENTUCKY
BY PRINCIPAL R. J. SNELL
Kor months I have lived in the heart of the mountains and walked the roads where the Turner-Howard feud was fought, in which a half-score of lives were lost. This feud was a conflict between law-abiding citizens and lawless desperadoes a war that has been waged by all people of all times since the days of Cain and Abel. I have found myself among a peaceful people, without locks to their doors or bars to their windows "poor, but clever."
Here in this peaceful river valley, twenty miles from the hoof-prints of the iron horse, dwell a people as simple as the Acadians of Grand. Pre.
It was a sunny September day, when, travelworn and saddle-weary, I saw for the first time Black Mountain Academy. I looked at
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the large frame structure, then off at the rockribbed hills, with here and there a tiny cot on their slopes, then back again at the Academy, and \vondered, "Where will the children come from?" They came, however, fifty, one hun dred, a hundred and fifty, barefooted, ovej the frosts of November, coatless in December, with their cornbread and buttermilk for their noonday meal poor, little, old tots, underfed, pleading little ones, asking for something they knew of, yet did not know the something their Christian teachers possess, can give and must give.
The voice of Black Mountain Academy, si lenced for a time by a cyclone, is now again heard, proclaiming to these Cumberland people that God is good and that the poor are re membered by His children.
The school is now moving successfully on. The question is, as ever, how shajl we obtain consecrated missionary teachers for a school so far from the railroad? We believe, how ever, that love which gave the teachers for this year will not grow weary, and the benevolence which made it possible will not grow faint.
Let no one with a poetical imagination come
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to the mountains for romance. Here those wing-less insects that haunt mens dreams are very-real and very many. "Here all things are very real real ignorance, real rags, real dirt, real chickens in the kitchen, real pigs in the front yard; and nothing but love for God and humanity and the children can make one over look them, or forget them and be happy.
The people of the mountains lack many things, yet, shut in as they are by the great stone wall that nature builds, they hardly know their lack. They enter our own very plain but comfortable cottage and gaze about as if they were in paradise. They see the car pet, the table, the blooming hyacinths; they touch the couch, the soft, warm blankets, and then with one hungering look they say, "Goodby." But the sight, the touch, is never lost. Some day it will brighten their fireside.
Alter all, what is the conclusion of the whole matter? The peoples lives are, indeed, narrow and very poor. How shall they be changed? They do live in one-room cabins, but they might build larger if they willed to do so. They do wear rough brogans, but boots of finer quality would do bad service in the mud
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and over the stones. They do live on coarse cornbread, but finer flour is not their greatest need. Sum it all up: Christian education is their supreme need, and that is what our mis sions are giving.
Recently I visited two local schools. In the first I found order and neatness. A bright class of boys were "doing sums" in fractions. The room was cheerful; wreaths of holly and evergreen decorated the walls, and an air of serious work and comfort pervaded it all. In the second school a middle-aged man sat by the fire, adding his latest and generous contri bution of tobacco juice to the already ample supply on the floor, while four children hov ered around the stove. Fifty-nine children were in his district, and the attendance was four. The first teacher was an A. M. A. student; the other was a home-grown doctor of the old school.
I have seen a jeweler toiling, with eyes set and keen, on the most delicate watchwork, while around him was scattered the trumpery of his shop. I have seen an artist, surrounded by the rough furnishings of poverty, painting a beautiful bit of landscape. The missionary
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Schoolroom, Black Mountain Academy,Kentucky.

Academies and Institutes
may be in rough and unfriendly surroundings, but he is shaping that which is more beautiful and costly than is the artist. He works for hu man life and the soul and for the future, and is content so long as he is permitted to do this nobler work of moulding the characters and winning the souls of men.
SALUDA SEMINARY, N. C.--"IN THE SKY COUNTRY"
BY HISS MARY B. HUBBAKD
The little mountain village of Saluda is sit uated at the extreme southern limit of the Asheville plateau, 3,352 feet above sea level. Jifst at the edge of the town begins the descent of the mountain, and the next village, three miles a\Vay, is six hundred feet lower. It is called the steepest grade in the Alleghenies, and an extra engine is kept here to help all trains up the mountain. The town is built without any special plan, the houses being tucked in among the hills, as the taste or necessities of their owners demanded. The one business street follows the line of railroad and faces it. From the top of the mountain a beautiful view of the village and the surrounding coun try can be obtained. The large houses along
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Congregationalism in the South
the hill belong to summer visitors, and are closed eight months of the year. The Episco pal, Baptist and Methodist churches have serv ice once each month, and the remaining Sab bath \ve must either conduct our own service or walk a mile and a half into the country.
The country about is dotted for miles in .even, direction with the homes of the summer visitors. Fully two thousand people spend the heated term in this invigorating air among the beautiful mountains. Some of the homes are airy little cottages, some are picturesque log cabins, and others still are quite preten tious. They look down upon us from every hilltop, and peep out at us from the most un-, expected nooks. There is a pretty little Pres byterian church here built by the summer peo ple and used by them only. They bring their minister with them, and when they go close and lock the doors.
Saluda Seminary is situated half way up the hill, back of the Episcopal church. The need of a newer, stronger and better-equipped build ing makes itself more manifest daily. The life at the seminary is a quiet one, albeit full of earnest work. \Ye are so much like a big
240

Salucla Seminary

Academies and Institutes
family, and the teachers are in such contact with the girls, that their influence can be no small factor in forming the character for future usefulness. There could be nothing more gratifying than the earnestness with which these girls work in the class-room and outside. Some of our strongest students are those who work in mills during the summer to pay for their year in the seminary, and they waste no time.
Only one who has been in this country in for mer years can appreciate the work that has al ready been accomplished by Saluda Seminary, or can foresee what might be accomplished with enlarged facilities for work. The younger generation needs to be trained in mind and body, and the schools of the American Mis sionary Association are doing their work nobly, as far as they can, with their present equip ment. A great responsibility rests upon the friends of the Association, and we hope that gifts may be in proportion to the hoped-for harvest.
"For who gives, giving doth win.back his gift; And knowledge, by division grows to more. Who hides the Masters talent shall die poor And starve, at last, of his own thankless thrift."
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- Congregationalism in the South
.SKY-LAND INSTITUTE, BLOWING ROCK,. N. C.
High among the mountains, looking out over beautiful ramified valleys and upward to the top of towering "Grandfather," is Skyland Institute. Founded by a lady who pre ferred to build and run such a school rather than run a fashionable establishment for her home among her wealthy friends, this institute, fostered by the American Missionary Associa tion, has been doing a great work for years. Hundreds of girls whose lives would have been as narrow and uninviting as the cabin homes of the mountains have become cultured homemakers by its aid and inspiration. May Skyland Institute long do its noble work.
PLEASANT HILL ACADEMY, PLEASANT HILL, TENN.--INDUSTRIAL TRAIN ING FOR BOYS
BY REV. W E. WHEELEK
No industrial department has been adver tised in our catalogue, because we have not had the special teacher for such department, but from the starting of our boarding department, there has been more or less of practical indus-
244

The "Blowing Rock" and Teachers of Skyland Institute

Academies and Institutes,
trial work. During the last six years the sum ming up of results makes an exhibit of which neither the school nor the American Mission ary Association need be ashamed.
It has become an outgrowth of the actual needs of the situation, rather than any prear ranged plans in this direction. The mountains, valleys and coves in this region are teeming with young people Jonging for an education, and yet with insufficient means to meet the small expense attendant upon a year or even a term in Pleasant Hill Academy, Tennessee.
We were fortunate in the first five years of my principalship in having in Pleasant Hill our dear Father Dodge, who had the happy fac ulty of getting at Northern pocketbooks, so that many young people were given an oppor tunity to be in school who would not other wise have been able to do so.
As the young men and young women were given the opportunity to enter school, it was felt that, to make our help wise, we must re quire them to give some equivalent for their chances. It was not difficult to provide house work dish-washing, sweeping, cooking and ironing, for girls, and we could use several
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Congregationalism in the South
boys in the heavier work of the boarding de partment and as janitors, but it was more difficult to provide for still others.
The first fall we added sheds to our very small barn, cut considerable wood, and did some repairing.
During our first vacation two student young men built a cottage for friends of the princi pal, and in the following autumn a storeroom was added to the girls hall, and a bathroom was fitted up.
Father Dodge conceived the plan of buying out an old mill property near at hand and fitting it up with modern machinery. In this he was successful, so we have the mill.
******
Thus we count our mill a great factor in the enlargement of our whole work, as well as the industrial department. Only one man has been employed regularly in the mill, the rest of the work being done mainly by the student boys.
Through this instrumentality twenty homes have been erected in Pleasant Hill in the last three years, thus affording increasing oppor tunities for families to avail themselves of the
248

Boys Dormitory, Dodge Hall and Pioneer Hall Pleasant Hill Academy

Girls Dormitory, Wheeler Hall, Pleasant Hill Academy

Academies and Institutes
privileges of the school; and besides this, forty or fifty homes have been built, improved or re paired within a radius of twenty miles.
In the mill we have a circular saw, shingle saw, a sizing and siding saw, a planer and molder combined, a turning-lathe and a grist mill. In the work there the student boys move the lumber to the yard, stick it for drying, and put it back into the mill to be made into finished lumber. We have about 100,000 feet of lum ber in the yard now, shown in the picture, which has thus been cared for by the boys during this last school year. They also help in rolling the logs and in keeping the mill clean, and frequently help in the machinery work. We have both water and steam power.
Three years ago we were very much crowd ed for dormitory room for the boys.
Dodge Hall was erected, a brick building, three stories in front and four behind, eighty feet long and forty feet wide. Brick would have cost twenty-five dollars a thousand if brought from their place of manufacture, so we called in some of our boys, secured a brickmaker to direct, and soon had 150,000 brick ready for use at the cost of five or six dollars per thousand.
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Congregationalism in the South
When it came to laying the brick, the lime would have cost forty cents a bushel, delivered, so \ve built a lime-kiln on the side of the moun tain, about seven miles away, and secured our lime at half that rate. We bought the stand ing timber at one dollar a thousand, hauled it to the mill much of it with our academy team and prepared it for the inside work.
Our own boys and parents of- our girls and boys did nearly all the carpentry work. All the finishing material for stairway, molding, ceiling and flooring was prepared at our mill. We kept down expenses so well that we called on Northern friends for only $2,500, and did not call on the Association treasury for a penny, yet fair Northern judges state that it would cost, completed, $8,000 or $10,000 there.
This hall contains room for sixty boys, be sides rooms for principal, boys reading-room, guest-room, and basement for shop and woodhouse."
Since the erection of Dodge Hall various forms of work have been done. Hundreds of rods of fencing have been built, hundreds of feet of sidewalk, wor2k54"in blacksmithing and

Industrial Department, Brick Kiln, Pleasant Hill Academy

Academies and Institutes
wagon repairing, repairing and making of fur niture wardrobes, dining-room tables, washstands, small tables and book-cases, pictureframes and so forth; ground cleared for culti vation, and last year twelve or fifteen acres cultivated; several tons of hay, as a result,, put into new barn.
One young man has supported himself, mother and two sisters almost entirely with his ax, cutting wood. He built his own house with a little help from a carpenter. He has also cut as much as five cords of wood in a single day. Another young married man started in with us about four years ago without means and with scarcely any education. With but little help he has built him a house and has paid for it in work. He and his wife can now take a certificate to teach as a result of. study in the academy.
During the past year our boys have built a house in Pomona, about five miles from Pleasant Hill; also four houses in Pleasant Hill.
They have helped in another lime-kiln. A storeroom, with eight-inch hollow walls filled with sawdust, 16x26, has been built
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Congregationalism in the South
Two hundred of the two hundred and eighty students "of this year come from outside of Pleasant Hill have moved here on account of the academy. This large share of our students live at a distance of from ten to fifty miles . from Pleasant Hill, and there being no railroad nearer than eleven miles, most of them come in wagons, so that, at the beginning and end of each of our three terms, teams come throng ing in upon us, more than filling barn accom modations of the village. After our small barn burned last Commencement, our boys built still larger to accommodate better these friends.
The young man who drives our pair of horses and mules has a large family of chil dren in school. He moved here for that pur pose.
We have not been able to introduce so much Tariety, or in one sense show such results in our girls work, but they become proficient in housework; they get so they can do up the dishes at night in fifteen or twenty minutes for a family of one hundred. They set the -tables, decorate them, and keep these rooms in order, and repair the table linen and bed-
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Industrial Department, Saw Mill

Academies and Institutes

ding. Our lady teachers notice great improve

ment in the way the girls take care of their

rooms.

The people in the cpuntry generally use

biscuit instead of light-bread. Here they are

taught to make light-bread, and to bake it. in

a home-made oven.

.

A gentleman in White county told me that

he held our institution in especial honor be

cause we taught our young people that it was

honorable to work, an idea which-he acknowl

edged was not any too common in this South

land. There has certainly been a wonderful

improvement in the willingness of young peo

ple to work.

Our girls do a good deal in the laundry,

more especially in the ironing department. Our

cash expense for laundry for a family of one

hundred has been as low as $15 a month,

through the help of the girls.

We have not been able to instruct much in

needlework, because the girls, when other

work and lessons were done, had so little time,

and because the lady teachers have had so

much to do.

Our institution is doing a far-reaching work

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Congregationalism in the South
for the highlands of Tennessee. In the last three years we have drawn our students from nineteen different" counties, and from about ninety different hamlets, villages and towns. About one hundred and twenty during the last year have had opportunity to meet a part or all of their expense in work, though less than $1,200 has been received for student aid, or an average of $10 to each one helped.
Last night I received a letter from a young man, pastor of a Congregational church of over three hundred members, stating he had helped in securing aid for our school, and of fering hymn-books for our use. That young man started in with us fifteen or sixteen years ago in our American Missionary Association academy at Williamsburg, Kentucky. He was converted in our own home. He was poor, and to our minds not especially promising, but we gave him a chance to work for his school ing at the academy, and he proved himself willing and faithful. In this way, by his own efforts largely, he graduated there. He has just graduated in Oberlin Theological Sem inary, and received immediately a call to be pastor of one of the leading churches in Ohio.
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Academies and Institutes
In my minds eye, with this and other re markable examples before me, I can see the wonderful results of this education of heart and hand of these mountain boys and girls, accomplished through the work of the Ameri can Missionary Association; and I take cour age to go forward, and only ask that the good friends of the North help us, that they continue tc send us the aid we need to prosecute this most wonderful work.
PLEASANT HILL ACADEMY--INDUSTRIAL TRAINING FOR GIRLS
. BY MISS BERTHA H. NORRIS
Pleasant Hill Academy is one of the largest as well as -one of the oldest of the mountain schools under the American Missionary Asso-, ciation. It is very delightfully located on the Cumberland Plateau. It is a boarding and day school for both "boys and girls.
The buildings consist of two large boarding halls for boys, one for girls and. lady teachers, the academy, which is also used for all public gatherings and religious services, and the pri mary building.
During- the past school year the attendance 263 .

Congregationalism in the South
was as largg as could be accommodated, some of the teachers each having classes of fifty or more. The total enrollment was three hundred and twenty-five. The American Missionary Association believes thoroughly in an educa tion of the heart, head and hand.
In all our work the spiritual interests of our pupils are placed first. The most important training- they can receive is in the building up of strong Christian character. This train ing is rendered the more necessary because of the great lack of it in their homes and in their native mountain churches. The religious ad vantages which they enjoy at Pleasant Hill are appreciated. At our last prayer-meeting of the school year for an hour one after another of our pupils testified to the help received spiritually, and of the larger aspirations and desires which had come to them through the school during the year. Many of them spoke of plans for helping in church and Sundayschool work at their homes.
One young" man said, "You cant imagine what kind of people there are in the com munity where I live. Why, -theyre as rough as pig-iron." He had planned for a Sunday-
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I
5
Industrial Department, Ironing Room, Pleasant 11 ill Academy

Academies and Institutes
school. We hope that many spiritually dark communities may be enlightened through these young lives. In addition to the education de rived from books is the instruction and train ing in industrial work. For our girls we have practical training in housekeeping and homemaking.
Their rooms are inspected daily, and rarely is one found not in perfect order. They do much of the laundry work, all of the baking, and almost all of the general housework in our boarding-hall, where we have an average of about one hundred boarders during the en tire year. They thus become proficient in the various departments of housekeeping. During the past year they have had regular instruction in sewing. The course begins with learning the different stitches used in sewing, the use of each, and continues through the various kinds of darning, patching and fine needlework. Each girl makes for herself a book which con tains all her lessons and which she can keep for reference in future. She then learns the use of patterns, and to cut and make simple garments.
For the advanced pupils there are classes in
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Congregationalism in the South
garment-drafting and dressmaking. All the girls in school above the second grade are in sewing classes. The primary class take great interest in their work. The older children often express a desire to get far enough along in their sewing book to learn to patch. When they can set in an overhand patch in striped or checked material, and match it perfectly, they are quite proud of their skill. .The moth ers often say that their girls can patch much better than their mothers can, and are glad to tell of the practical uses they make of their knowledge at home. They do not take as much interest in darning, as they have not been taught to do it at home. Many of them consider it a waste of time. . One of our neat est-appearing girls said she always cut off the feet of stockings when they became worn and wore the tops!
The classes in garment-drafting prepare the patterns for the use of the lower classes. They also draft patterns for women of the com munity who request them. The fame of our patterns has spread far over the mountain, and women go many miles to borrow a pattern that was cut at the school.
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Industrial IJepartuient, Cooking Class, Pleasant Hill Academy

Academies and Institutes
One of our brightest young women was obliged to leave school in the winter because of the death of her father. She had a good, general knowledge of sewing when she came to the school, and showed natural ability in that line. She quickly became proficient in garment-drafting, and soon after leaving school wrote us that she had opened a dress making and millinery shop in a small town near her home and hoped by this means to earn the money with which to continue her education. The classes in dressmaking sew for the teach ers and for people in the community, and also do their own dressmaking.
One hour each week is given to the girls and women who are not in school, and they are given help in planning, cutting, drafting patterns, and any work in which they wish it.
We sincerely appreciate the kind interest taken in our work by our friends, and the prac tical way in which they have manifested it by sending us much needed materials from time to time for our class work. This kind inter est is especially appreciated: First, because the sewing department began at the first of the year with one almost worn-out sewing-
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Congregationalism in the South
machine as equipment. Second, because it is almost impossible to procure anything in the way of supplies without sending to a large city, of which there is none at all near to us. The garments sent us have been especially valuable in furnishing practice in planning and making a desirable garment from a small quantity of cloth. Many people can sew if they have plenty of materials to use, but it is quite an art to be able to make an attractive, tasty garment from a small amount of cloth, and to so plan that nothing is wasted.
The work this year has been greatly hinder ed by lack of necessary appliances and of a suitable class-room. Our room is so small that we can have only two tables one a very small one and in order to accommodate a class of fourteen in drafting, some must go to the kitchen and use the tables there, and the teach er must superintend the work in both rooms. As they are not adjoining rooms, this is quite an inconvenience. We hope next year to have a larger room. Through the generosity of one of our standard sewing-machine companies we are to have a new machine which we shall appreciate.
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Academies and Institutes
We ask for the future a continuance of your kind interest and cooperation in this muchneeded, work. The mothers tell us how much they desire their girls to learn all they can about sewing; there are many of them unable to teach them at home.
The mothers marry young and many of them are obliged to work in the fields, and have little time to spend in teaching their chil dren such things, even if they were able to do so. We are training in our schools the future mothers and home-makers, and feel deeply the importance of such instruction as they receive through the industrial department.
GRAND VIEW NORMAL INSTITUTE, GRAND VIEW, TENN.
BY PRINCIPAL A. V. WOODWORTH
The American Highlanders are our kith and kin. Whatever of civilization and advance ment our Revolutionary ancestry had, theirs had also. Think of the free and indepen dent government which they organized in 1772 in eastern Tennessee and maintained as the Watauga Association. Think of the Dec-
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Congregationalism in the South
laration of Independence made by the.libertyloving pioneers at Abington, W. Va., as early as January 20, 1775, and of the immortal Mecklenburg Declaration issued by their Scotch-Irish brothers of North Carolina, only four months later. Think of the Battle of Kings Mountain where, these brave mountain eers, on their own orders and without pay, turned the tide of the Revolution and started the British army toward Yorktown. Think of their history also, of their loyalty to the Union during the Civil War; of the fact that they furnished as large a proportion of their popu lation as volunteers in the Federal army as did any region of the Union. Think of these facts and tell me why these people are thus separated from all others as unprogressive ? Why call those people backward, from whose blood have come such men as John Sevier, James Robertson and Evan Shelby, the pion eers of the State of Tennessee, whose valor, ability, patriotism, are unsurpassed in the an nals of even this nation of patriots? Do you consider that from the very same southern Scotch-Irish stock, if not actually from the midst of the mountains, have sprung three
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Academies and Institutes
presidents of this nation, Andrew Jackson, James K. Polk, Abraham Lincoln, who were born among the mountains? Do you remem ber that Admiral Farragut and Stonewall Jackson were also reared among these same mountains ? These are facts, and they serve to show how good is the blood that courses through the veins of these American High landers. Then, how does it happen that these people are so backward, so ignorant, so unprogressive as they are said to be?
The answer to this question concerns only a small portion of the people of the southern Appalachians. Of the 4,000,000 inhabitants of the region, perhaps only one-tenth are the very backward; the rest compare favorably with the inhabitants of any other section. Our subject, then, concerns only a portion of the population of the southern mountains those whose homes have been in the most secluded and inaccessible parts of the mountains. Al most every visitor to Grand View who drives up the road from Spring City, or climbs the steep, rocky path up the mountainside, agrees that Grand View is hard to reach, yet it is, perhaps, one of the easiest of our mountain
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Congregationalism in the South
schools to reach. Drive with me the thirty miles across the rough mountains to Pleasant Hill and you will agree that many of these people are secluded. Or, ride on muleback over the rough, weary miles of rocky roads to Black Mountain Academy on the eastern bor ders of Kentucky, and -you will understand what it is to be shut in by the mountains. It is these people who are shut up on their moun tain tops, shut in within their coves and gulfs and valleys by the surrounding walls of moun tains, shut away from the progress of the age, from the social life of the nation by the broken country about them, by the high hills and deep valleys, by the rough and rocky roads, by the interminable forests, whom we are interested in.
One word, then, seclusion, in the main an swers the question why we are discussing this subject to-day. A broader meaning may here by be added to a word of Scripture, "It is not good for man to be alone." First, seclusion, then poverty, then lack of schools, then illiter acy, ignorance, superstition, vice. Other causes may have contributed to their backwardness. Slavery had something to do with their con-
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ditions. The lowland regions about them weje industrially independent of them, and they, in the spirit of independence, inherited from their ancestors and fostered by their moun tain air, held themselves aloof.
The Southern Highlanders are our neigh bors, their children lack school opportunities that our children enjoy. We can help them, therefore we must, we will. This is the rea son why the American Missionary Association started work among the southern mountains, "they passed by that way" and finding a neigh bor in need they remembered the parable of the Good Samaritan and stopped to help him; we are still trying to help him to-day.
But, naturally, the question will be asked by the churches, what progress has been made? Has it all paid? Are the people worth help ing? Emphatically I would say, the work is full of encouragement; evidences of progress are constantly present. If ever there were a people worthy of help, these are they. The schools have been centers of permeating influ ence that has been leavening the neighborhood and spreading over many homes, schools and neighborhoods at a distance. I remember well

Congregationalism in the South
the words of a traveling man who came back -to Grand View after an absence of twelve or fifteen years. "This does not seem like_the same place at all," he said; "everything is changed. There-is no doubt that the school has done a great amount of good." A new teacher in the primary department this year was told by an old teacher, "You need not be surprised if you find that the children seem dull and stolid and unresponsive for the first month or two." But during the first week of this faJl term she testified that the children seemed as bright and quick as any. A general \vaking-up process has been going on during the past twenty years that has its effect upon all. There is no doubt of this general awaken ing in the vicinity of all our schools and in other place; to which our students have gone.
There has been great progress in education al matters within the last few years in the State of Tennessee. The spirit of progress is in the air. The people are calling for better schools in east Tennessee. The educational leaders of the State have done excellent service in fostering this spirit of progress and arousing a desire for better schools in the State. The

Academies and Institutes
last governor of the State, Superintendent of Public Instruction, together with some of the faculty of the State University at Knoxville, have made a tour of the whole State, visiting every county once or twice, and holding edu cational rallies which were largely attended and in which great interest seemed manifest. These men emphasized the fact that Tennes see stands near the bottom of the list of states and territories in the matter of illiteracy, in the length of the school year and in other school matters; and attempted to touch the pride of the people and arouse their ambition for better things. There is progress all along the line in school matters in east Tennessee. The school year is being lengthened from three months to six months. Teachers are receiving better salaries. Better standards of scholar ship are required of them. High schools are being established.
Again, there has been declfcd progress in home life and in the outward conditions of the people. One-room, windowless cabins are cer tainly fewer by a great many than they were twenty years ago. In the neighborhood of the schools they are becoming a thing of th?
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Congregationalism in the South
past. There are still homes where the wel comed guest will have to sleep in the same room with all the family and find out by ex perience one of the reasons why the custom of rising before daylight is so common among the Highlanders. Only three or four years ago, two poor girls came from a one-room cabin some forty miles to Grand View to school. The dormitory was like a palace tp them, splendid almost beyond belief, though to one from the city it would seem plainly furnished, indeed. The girls went back home after a years schooling and could not be sat isfied with one room for the whole family. By means of a cloth partition they added an extra room to the cabin where they might sleep in a separate room from their brothers. By a few little touches and inexpensive trim mings they transformed the rude, bare, deso late cabin into something of the cheer and brightness of a home. Some improvements were made each summer until last May the cabin was burned to the ground with most of its contents. By the kindness of neighbors, and by the "help of the Missionary Superinten dent, a new cabin was put up.
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We have great work to do just now in train ing teachers. We ought to be better equipped for this work in teaching force and in school appliances. Arrangements have been made to purchase a farm of about one hundred acres. This is not, perhaps, properly called a fine farm, but it is a mountain farm like the other farms of the mountain regions, where many of our students will live in the future. Many will enter business life, many will teach school. Some will enter the professions, but many will continue to live on the farm; and our plan _is, when a good man can be secured, to teach our students how to work the mountain farms to the best advantage.
A new building is now being constructed at Grand View to serve as a shop where carpen try, black-smithing and other industrial work may be taught in such a way as to be practi cally useful to the mountain boys. This is our opportunity for larger usefulness as we see it to-day. We pray and appeal for the means to grasp our opportunities and to fulfill our obligations.
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XL THE CONGREGATIONAL
ALPHABET: OUR NATIONAL SOCIETIES
By Mrs. H. S. CASWELL-BROAD
MiiBioDiry-at-Larfe

The Congregational Alphabet: Our National Societies

By Mrs H. S. Cuwell-Broad

A secretary of the Woman's Department of one of our National Societies was invited to speak at an Eastern State Association. As she looked at that grand audience of trained pastors, a sudden impulse moved her to ask a question:
"Were I to invite all pastors in this audience who are familiar with our Congregational al phabet, to rise,--"
She proceeded no further for from all parts of the house there was a shaking of clerical heads in protest. And yet, the Congregational alphabet numbers only ten letters:

A. B. C. F. M. H. S. E. P. R.

A--American.

M--Missions, M i s -

B--Board.

sionary, Ministerial.

C--Church, Congre H--Home.

gational, Commis S--Society. S. S.--

sioners.

Sunday-School.

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Congregationalism in the South

E--Education. P--Publishing.

R--Relief.

THE SOCIETIES.
I. A. B. C. F. M. THE AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS.
Congregational House, Boston. Mass. Treasurer--Frank H. Wiggins.
II.
.C. E. S. THE CONGREGATIONAL EDUCATION SOCIETY.
612-613 Congregational House, Boston, Mass. Treasurer--S. F. Wilkins.
This society assists Theological Seminaries, Colleges, Academies, Mission Schools,and Stu dents needing aid.
286

The Congregational Alphabet.
III.
C. H. M. S.
THE CONGREGATIONAL HOME MISSIONARYSOCIETY.
Fourth Avenue and Twenty-second Street,. New York City.
Treasurer--Rev. Washington Choate. This society organizes churches in the West and South, and aids in the support of their minfsters till those churches are able to assume the whole expense.
IV.
A. M. A.
THE AMERICAN MISSIONARY ASSOCIATION. 287 Fourth Avenue, New York City.
Treasurer--H. W. Hubbard, Esq. . This society is training- a leadership amongthe mountain whites and negroes in the South; the Indians in the West; the Chinese and Japanese in the Hawaiian islands, and the Esquimos in Alaska.
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Congregationalism in the South
V. .
C. C. B. S.
THE CHURCH BUILDING SOCIETY. 105 East Twenty-second St. New York City.
Treasurer--Charles E. Hope.
The object of this society is to aid churches in securing houses of worship and parsonages.
VI.
C. S. S. AND P. S. THE CONGREGATIONAL SUNDAY-SCHOOLAND
PUBLISHING SOCIETY. Congregational House, Boston, Mass.
175 Wabash Ave., Chicago. Treasurer--Rev. Henry T. Richardson. This society sustains Sunday-school missionaries; furnishes Sunday-school helps to new and needy Sunday-schools, either gratuitously or at reduced cost.
VII.
M. R. MINISTERIAL RELIEF. Treasurer--Rev. B. H. Faucher. This society administers relief to disabled
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The Congregational Alphabet
ministers, and the widows or orphans of de ceased ministers. The fund is under the care of the trustees of the National Council.
VIII.
NATIONAL FEDERATION of WOMAN'S CONGRE GATIONAL STATE HOME MISSIONARY OR GANIZATIONS. 612 LeMoyne Building, Chicago, 111.
President--Mrs. B. W. Firman, Oak Park, 111. Treasurer--Mrs. H. A. Flint, 604 Willis Ave.,
Syracuse, N. Y.
This Federation is the only national organi zation existing among Congregational women. Its object is the unification of all State organi zations of women for the advancement of home missionary work in connection with Congregational churches.
There is no form of missionary need in our land, or other lands, that may not be met by these national societies if our churches will reg ularly and systematically pour their offerings into these treasuries.
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XII.
A SUGGESTED PROGRAM OF CONGREGATIONALISM IN THE SOUTH
By Rev. FRANK E. JENKINS. D.D.

A Suggested Program of Congregationalism in
the South
By Rev. Frank E. Jenltins, D.D.
The South is undoubtedly to be the richest portion of this the richest country of the world. Its great world-monopoly, cotton, its other natural resources, its climate--all unite to make this a certainty. It is to have a vast population more Anglo-Saxon than any other section of our land.
It furnishes a most inviting field for useful ness to the New Testament or free Church. Its fundamental ideas are democratic in civil government, and congregational in ecclesias tical government. As sure as water reaches at last the level of the ocean, so sure Congrega tional ideas and ideals will reach the masses of the Anglo-Saxon South. What is the pro gram by which this may speedily take place?
First of all, our Southern forces must take hold of the work and pour their treasure of consecration, personal work, -and material
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Congregationalism in the South
\vealth into it. We have taken it for granted that we are poor; but we are not. We simply have not learned the glorious privilege of giv ing as the Lord prospers us. Many a church applies for home missionary aid to pay its minister a salary that several of its members could individually give without real sacrifice. This is not the true Southern spirit. We must arouse ourselves to. strive both for self-support and to help carry on the work in places of need. Help should be ready to start churches so en terprising and truly independent that they will scorn aid beyond the time of real need.
In the second place, our National Home Missionary Society and its close ally, the Sun day-school Society, seeing the spirit of selfhelp, should foster large enterprises and many of them. Our growing cities should have their special attention. They should come to a thor ough understanding of the South with its spirit and its problems. Their administrations should know, appreciate, and believe in the Sduth. They should regard it as the great home missionary field of the twentieth cen tury. They should lay hold of its unfolding resources for the advancement of the kingdom
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Program for Congregationalism
of God in the world. They should become truly national and Christian in their broad out look. They can not do this without taking the South fully into their consciousness, pray ers and efforts.
In the third place, our American Missionary Association should push its own appropriate and logical work in the South. The Negro needs all it is doing for him, and more". Es pecially does he need a stronger effort to build up churches for his race--churches with our ideas and ideals adapted to his best racial char acteristics. Its administration should seek a
k
fuller understanding of the thoughtful and Christian Anglo-Saxon South. Its work for the Negro can not succeed along Congrega tional lines except where work for the AngloSaxon succeeds in even larger measure. It should keep up its splendid educational work for all the races. It should take charge of all the Spanish-American work in Cuba and the other related islands; and in the United States. A great opportunity now opens in Key West, Tampa, West Tampa and Ybor City. It should establish a Spanish-American institute in Tampa through which it could do
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Coitgregatiotialism in the South
a work for Cuba, Central America, Mexico, and Northern South America. Several hun dred Seminole Indians in the Everglades of Florida, unreached by the gospel, are a con tinual reproach to the Christians of America. The American Missionary Association has a waiting field here. In the border cities of Texas is another field. One church in El Paso is under the care of the Congregational Home Missionary Society. It should be under the care of the American Missionary Association.
Then, there are the cities of Mexico. Amer icans in large numbers are settling in them and calling for the Union (Congregational) Church. Just a little help to start, and strong, helpful churches would spring up in a score or more cities. The American Board of Com missioners for Foreign Missions is a foreign missionary society, and can not do this. Our Congregational Home Missionary Society has a clear call here to church extension into Mexico.
Four rows of cities--El Paso, Texas, to Jacksonville, Florida; Fort Worth, Texas, to Savannah, Georgia; Amarillo, Texas, to Charleston, South Carolina; and Little Rock,

Program for Congregationalism
Arkansas, to Portsmouth, Virginia--await us as base lines for a ramified church work. The South needs three thousand Congregational churches to do a work that only' that kind of a church can do. If Congregationalists South and North will see their opportunity, hear their call, and do their work, more than that number will spring up in this generation. Some who read this will call this the dream of an enthusiast. But it is the sober judg ment of twenty-one years of personal contact, careful study, and thorough knowledge of conditions.
Educationally we should have a program-- and a large one.
Atlanta Theological Seminary is the center of all our church work, and should be the culmination of all our college, academy and institute work. Rollins and Piedmont Colleges should be equipped for their great opportuni ties. The southeastern educational institutions should be affiliated into a great southeastern university. The southwest should secure a university of the southwest with affiliated academies in Arkansas, Louisiana and Texas.
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Congregationalism in the South
The greater part of this should be done by the money of the South, supplemented from the North and from the great educational funds that are and are to be.
There should be organized by the Congregationalists of the southeast an auxiliary edu cation board to work in hearty accord with the American Missionary Association and the Congregational Education Society. It should appeal to the North for no money for its treasury and accept none, all such money to pass through the treasurers of the American Missionary Association and of the' Congrega tional Education Society. It should arouse the South and stand as advisor and helper to the work o'f the national societies in education al matters.
The Congregational Education Society has done splendid service in Rollins College, in the founding of Atlanta Theological Seminary, and in founding and sustaining Thorsby Insti tute, Alabama. It should determine upon a definite policy as to Southern work, and it and the American Missionary Association
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Program for Congregationalism
come to a definite agreement as to the work of each.
In the atmosphere of the South scholarship can have its place; but it must, and will, bow to Christ. It will be a long day before our Atlanta seminary will be given over to the control of criticism. It will use criticism, but not be dominated by it. It will not be a school for making professors to be finished in Ger" many; but a school for making preachers, pastors and leaders in saving activities.
It is a great program. Forward, Congregationalists of the South! Let us make a new Congregationalism, sober with thought, but on fire with zeal. Let us draw forth from the New Testament the principles of church de mocracy and church responsibility, and make a logical, New Testament Congregationalism that shall arouse and lead our glorious old communion into its larger work for our nation and for mankind. Where is the spirit of the South? Let us be up and at it. Let us be fired with enthusiasm for humanity, the hu manity of the South, of the North, of the world. Let us win the sturdy Anglo-Saxon
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Congregationalism in the South people of the South. to that for which they have unconsciously been longing--the free church in a free State--catholic in govern ment, catholic in doctrine, catholic in ordi nances, catholic in spirit.
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