size to a quarter of a page. These enlarged announcements were amplifications of the smaller weekly advertisements. They stated in the same striking way the sermon subjects for a month in advance, together with the topics of the Sunday evening talks. Other church activities were announced in detail. The advertisement was filled out with apt comment on matters of interest.

Later these quarter-page advertisements were struck off separately as handbills and distributed through the town. Thus Mr. Harris played on curiosity. Many people who would no more than glance at a newspaper advertisement would peruse with interest the same advertisement in handbill form. Another advantage of the dodger was that, being small, it could be kept for reference.

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POST CARDS AND LETTERS

To supplement this use of printers' ink, a system of personal solicitation was devised. An "extension committee" was furnished with post cards printed thus: will be the subject of Sunday's serWon't you come and hear it?" Notice that the written part of this invitation precedes the printed. That is another advertising device to rivet attention. It makes the personal element in the note stand out. These cards were filled in, signed, and mailed regularly.

To any one displaying interest, special bulletins were mailed. These were compact and artistic pamphlets meant for family perusal. The year-book, of sixteen pages, contained the names of all officers and members of the church and congregation, of all committees and their members, and of all the church organizations. So far as possible it gave a list of activities for the entire year. The monthly bulletins gave detailed information about the month's doings and news of the general activities of the church. Other pamphlets gave biographical sketches of the speakers at the Sunday evening services devoted to the discussion of vital problems. These little pamphlets were intended for reference books.

Wherever possible, information for a month in advance was thus wrought into

Unity Church's advertisements. By describing the activities of four weeks the chance of drawing the reader was increased. It gave him more to pick from, and so added to the possibility of his finding something to his liking.

Finally an artistic bulletin-board four feet square was placed in front of the church, and an artist employed to letter it. Every week he prepared an attractive announcement, embellished with apt texts, illuminated letters, or other artistic designs. This announcement told briefly of the week's doings and extended a cordial invitation to passers-by to attend some of the services.

Nor did the advertising end here, although the use of printers' ink did. Working in conjunction with the extension committee was the committee on hospitality. It was their business to welcome strangers and make them feel at home. And no one ever fell into the hands of that committee who, when he went out, did not straightway spread a good report of Unity Church. That was the very best kind of advertising.

BUSINESS METHODS IN CHURCH

The unusual element, however, in Unity Church's campaign was the methodical way in which it was run. No theatre box-office ever kept closer track of expenditures and results than did Unity Church. Sunday after Sunday a detailed record was kept. The cost of each service was carefully computed. Like college students at chapel, every member was marked for attendance. marked for attendance. Thus the pastor knew who were away and so could keep track of them. A record was kept of the total number in attendance at each meeting. The subject of the sermon was noted down each week. Note was made of the weather conditions. Local attractions were likewise recorded. In this way the church heads knew exactly the size of each audience, the strength of the competition met, and the per capita cost of each meeting. Also they could tell what kind of preaching people liked best. Thus they gathered definite data to go by.

One result of this activity- the most important of all-Unity Church had

not foreseen. In doing with its might what its hands found to do, Unity Church became interested in its work. It beheld the relation that should exist between life and religion, it understood that they are but warp and woof of the same fabric. It became a "seven-day church." Today the church building is in use twenty times a week, and the congregation is planning to extend its use still farther. They do not let their plant lie idle.

Here is a list of some of their activities. The conversation class, led by Mr. Harris, is for the frank discussion of life problems and matters of public interest. Unity Alliance for women seeks to promote social life among its members. Unity Club for men has occasional dinners, lectures, and informal gatherings to promote good-fellowship. The young people's society does likewise for the younger folks, with dinners, with dinners, picnics, theatricals, and dances. The Young Men's Class in Business Ethics is just what its name implies. The Strollers go forth for frequent walks of three to ten miles among the near-by Jersey hills. The Folk Dancing Class, whose members range in age from eight to eighty, a class that became so popular it had to be split into two parts; the Dante Circle; and the Playground Classes - all attract people, the young as well as the old, to the church, while the Unity lecture course for the free discussion of vital problems is notable.

TALKS BY FAMOUS MEN

Some of the speakers for the current

are Rev. Algernon G. Crapsey, President David Starr Jordan, Mr. Hudson Maxim, Dr. Woods Hutchinson, Mr. Frederick C. Howe, Mr. Booker T. Washington, Mr. John Mitchell, Mrs. Anna Garlin Spencer, Mr. Benjamin C. Marsh, Mayor George R. Lunn, Mr. Norman Hapgood, Mr. George L. Record, and Professor James H. Hyslop. The topics discussed by these speakers range all the way from Professor Hyslop's talk on the nature of psychical research and its reconstructive influence, to Mr. Booker T. Washington's discussion of the race problem, Mrs. Spencer's statement on marriage and divorce, and Mr. Hudson Maxim's

exposition of the aeroplane and the warfare and civilization of the future. Is it any wonder that the church cannot accommodate the people who crowd to these Sunday night discussions?

The church has taken out memberships in the American Peace Society, the National Conference of Charities, the National Association for the Study and Prevention of Tuberculosis, the National Civic Federation, the National Consumers' League, the Religious Education Society, and the New Jersey Child Labor Committee. Just as the contributions of the Sunday School are largely given to local philanthropies, so the church building is freely lent and widely used by local organizations. The Deutscher Verein and the Alliance Française meet here regularly.

The building stands in the centre of a large plot of ground. Trees and shrubbery form an effective screen to the rear of the church yard, where the church maintains a model playground. Here are seesaws, slides, sand piles, and a score of other childish joys that make Unity Church playground a delightful haven for the little folk. For the playground is open, not only to the children of the congregation, but to all the children of Montclair. Of course, it will not accommodate all the children of Montclair, nor is it intended to. It is meant to be an object lesson to the community. is intended to create a demand among the children which shall lead the community to construct municipal playgrounds.

It

Following out its policy of participating in whatever is of interest to mankind, Unity Church has taken an active part in trying to lower the cost of living. The church made a study of coöperation. It corresponded with coöperative societies in various parts of the country. When the situation had been thoroughly canvassed, a public meeting was called and a coöperative society was formed. Two hundred or more stockholders contributed an initial capital of more than $7,000, and a coöperative store was opened. And this, too, be it remembered, is a community affair. It is not Unity Church Coöperative Society, but Montclair Coöperative Society. The church merely led the way. It followed the divine precept of helping others.

Until Unity Church brought them, Montclair was without moving pictures. The wealthy residents fought every proposition to open a moving picture show in the town. But Montclair has its poor, as well as its rich its folks who cannot spend several dollars for a evening's entertainment and these people, Unity Church felt, were being deprived of legitimate pleasure. Furthermore, moving pictures are one of the greatest educational forces of the day. So the Church cut the Gordian knot by turning the church building, on certain nights, into a moving picture house. Thus it is again creating demand. Sooner or later that demand must be supplied through the usual channels.

The result of all these activities is more advertising - not of the sort that is paid for by the inch, but the more effective kind that is known as news. The two Montclair papers, the week we attended Unity Church, printed seven separate items about Unity doings. These ranged from an eighth-of-a-column account of the Deutscher Verein's meeting to a twoand-a-third-column report of Mr. John Mitchell's talk on labor problems.

A VITALIZED PULPIT

No church that does as much as Unity Church does could fail to exhibit in its. pulpit an outward and visible sign of its inward and spiritual grace. Unity Church's pulpit is a genuine reflector of the spirit of the organization. A pamphlet issued by the church says that "Unity pulpit has two ideals and two lines of endeavor; first, to seek to learn and set forth the fundamental aspects of knowledge and faith which should determine our courses of action, and second, to interpret the moral and religious aspects of the life of to-day, individual and social, so that both the common experience and the exceptional insight may quicken and guide the individual effort."

So the Reverend Edgar Swan Wiers, pastor of Unity Church, literally tries "to interpret the moral and religious aspects of life to-day." He does not preach about the fitness of Adam for the garden, or what the apostles said. For example, the day we listened to him he

talked about "Just Plain Reliability," and the part it plays in life.

NOVEL CHURCH NOTICES

Before the sermon, Mr. Wiers read the church "notices," and they were as much out of the commonplace as his theme. Listen to them. "The Ten-Hour Bill, limiting the labor of women to ten hours a day for six days a week, was lost last year. It has been re-introduced as the Edge Bill. It is Senate Bill No. 61. The opposition to it is great. More than twenty states have equal or greater protection for their women. This bill should be supported by all those who believe in the conservation of womanhood and human resources. Write to Senators Edge, Nichols, and Gerhardt, of the committee on corporations, to whom it has been referred. Do it at once, for the committee is to make its report Tuesday."

Here is another notice. "The Ways and Means Committee of Congress held a hearing, January 10th, on the Esch Bill to prohibit the use of white phosphorus in the manufacture of matches. The hearing showed that the committee members were ignorant of the menace and nature of the disease caused by white phosphorus. They did not believe it a matter of much consequence. Write to Congressman Townsend about the bill. Let Unity Church do all it can toward abolishing 'phossy jaw.""

Still another notice had to do with the campaign of the American Association for Labor Legislation for a weekly rest day, to make it impossible for people to be compelled to work seven days a week. Unity members were urged to work for the proposed legislation.

When Unity Church woke up, the average attendance at the Sunday morning services, as we know, was ninety. The average for the ensuing year, 1910, was 146. In 1911 the attendance every Sunday was in excess of the attendance for the corresponding weeks of 1910 by 10 to 15 per cent. The average attendance for the year was 165. The normal rate of growth for Unity Church had been less than 7 per cent. a year. Advertising increased the membership more

than 50 per cent. in two years, did it in spite of an abnormally large mortality, and did it among non-church goers.

But what about the cost? Did it pay? The year-book cost about $100 per annum. The newspaper advertisements cost more. In the four months of January to April, 1911, the treasurer's report shows that $100 was spent for newspaper advertisements and that the increase in collections was enough in excess of the usual collections to pay for the advertisements. Thus the church not only got new members, but it got its money back. And each new member added to the strength of the church, making it at first possible, then easy, to carry the burden. The average conference church costs

$56.50 per capita, Mr. Harris computes, for all who attend, and the ministers' salaries average $1,250. Unity Church costs $36 per capita and the minister receives a salary of $3,500. The yearly expenses of the church total more than $9,000, including interest on a mortgage. This money has to be raised by voluntary contributions, for all seats are free. About one third of that sum came in in regular subscriptions. The rest came from plate collections. And every Sunday, like the congregation, these kept getting larger. Thus was exemplified the truth of Caroline Bartlett Crane's statement that "a church which is struggling for the lives of others will not have to struggle for its own."

W

HAT shall we do about the trusts?"

"Smash em," the man in the street cries. "Regulate them," the more conservative citizen responds. "Put them under Government control," the politician suggests.

But when an independent competitor of one of the great trusts was asked the question he quickly answered:

"Compel them to make money.' 19 "What!"

"I mean what I say; as an independent, all I ask is that the big corporations be compelled by law to make money."

"Why, what do you mean?"

"That if they make money I can; in fact I can make money when they lose if they don't lose too much."

"But they do make money."

"Yes and no- yes, where they have a control no, where they compete with me or some other independent.'

"I don't understand

"Neither does the public that's just the trouble. If the public did understand, instead of crying for disintegration of the trusts, which is a senseless proposition, the cry would be for segregation, which is the solution of the problem."

Let us get at what is meant by "segregation versus disintegration."

Everybody knows what disintegration means; it means dissolution — “smashing 'em," in the language of the street.

The Standard Oil Company has been disintegrated into some thirty-five more or less chiefly less-independent, and supposedly competing companies.

The Tobacco Company has been disintegrated into fourteen more or less independent and supposedly-competing units.

The net result to the public so far has been higher prices for many of the products of the one and no lower prices for any of the products of the other.

The net result to stockholders has been, for the most part, losses.

The net result to "insiders" the men against whom public clamor was raised - has been golden opportunities for profit in the buying and selling of subsidiary stocks long before stockholders and the public could possibly.form any accurate notions of the real value of them.

To illustrate when the Standard Oil when the Standard Oil Company of New Jersey - the trust was dissolved by order of court the stockholders of that company received pro rata fractional interests in all the subsidiary companies, and for. the first time thousands of men and women all over the country learned of the existence of those thirty-five companies. By no possibility could these scattered stockholders form accurate opinions regarding the values of the fractional shares issued to them; only the men in control of the industry were in a position to know. What has been the result? The stockholders and public have sold and bought in ignorance, losing both ways. Take the Standard Oil Company of Indiana, one of the subsidiary companies. It was capitalized $1,000,000; the amount cut no figure so long as all its stock was held by the trust, but when the trust was dissolved its stockholders each received his fractional pro rata shares in the Indiana Company. There was a general impression that the stock of this company was worth far more than par, but how much? Only the insiders could tell. As a result many stockholders who were in the dark sold their interests at less than a fifth of what the stock sold for inside a few weeks.

at

A few days ago the Indiana Company voted to increase its capital stock from one million dollars to thirty millions and to distribute the $29,000,000 to its stockholders as a stock dividend, and it now appears that the company is earning at

least ten millions a year, or 33 per cent. on the new capitalization, but it is stated in the press that the "officers refuse to give any information on this point."

The Sherman law was passed in 1890. For more than ten years few attempts were made to enforce it against large corporations. Then, in response to popular clamor, due to many flagrant abuses, came a period of indiscriminate "trustbusting." Already there are signs of reaction; the pendulum is swinging back; it is found that the Sherman law hits large and small, good and bad, labor unions and capital unions alike. At best the law is a destructive measure and the demand now is for constructive legislation. But this demand so far has not assumed any very definite shape.

The suggestion of "segregation" is worth considering; for at least it helps analyze the situation if it does not offer the solution.

THE MEANING OF "SEGREGATION"

"Busting," or the disintegration of a trust, means its dissolution into its component parts and the destruction of all ties between those parts. Segregation means simply such an isolation of all the parts as will enable competitors and the public to see clearly what each part is doing, without destroying the ties that bind the parts into one whole.

Under segregation the trust or large corporation remains intact, but in the operation of its different companies or branches and in producing and selling its different lines of products it is required to keep its accounts and make its reports in such a manner that each will stand by itself and be subject to easy investigation and ready comparison.

Segregation is entirely a matter of accounting and management, it does not necessarily affect ownership.

The proposition is simple because every well-managed corporation already segregates its different units and branches in its accounting, but no outsider has access to the results.

The conduct of a large corporation may be so unfair and oppressive as to call for disintegration, forfeiture of charter, as