Insanity means "ill health," and the minister should be acquainted with its various common forms at least, and act accordingly.

Most successful pastors understand something of the tremendous influence. which society exerts upon a man; the influence of companions, of the neighborhood in which one lives, of social institutions like the public school, of industrial relations like those of a factory. If character is to be developed, it is imperative not only that it should be fostered in the individual, but that society itself should be made wholesome. And the minister is to help make and mend social conditions.

It need not be said that this study of man and of his defects is to be just as thorough and exact as science can make it. And it is to be taught, not merely by lectures and text-books, but by actual contact with conditions under the guidance of an expert instructor. The student must not only study the sciences above mentioned after the university fashion; he must study at first hand the various physical, mental, and social disorders, and attempt solutions of the problems which they present. Much of this study will be best carried on by visiting, and so far as possible participating in the work of, the many agencies which are working to overcome these disorders. He will become familiar with gymnasia and systems of physical training, with the forms of out-of-door sports, with the attempts through "model tenements" to overcome the ill effects of overcrowding, with the effort to secure better nutrition through "domestic science" classes, with the "pure food" agitation, with such institutions as the "Keely Cure" and "Tobacco Cures" and 66 Drug Cures," with the work of hospitals, etc., etc. He will understand the real significance of such movements as are represented in "Christian" and "Mental Science," the mental value of rest, change, vacations. He must study the work of evangelism in its manifold method and with its psychological effect upon different types of temperament; the psychological basis of prayer, public and private worship, personal service. He must know not only

the life of contemporary and related man, but also the types of defective and sinful men described in the Bible and in history; the over-emphasis upon one or another factor, or the under-development of any faculty, as illustrated in the different racial types of character. He will study perhaps most carefully of all Christ's method of dealing with individuals, the similar work of the apostles and the great evangelists, the methods of the great teachers and missionaries; all this is really the study of personal influence, which is to be his personal, not to say professional, capital in life.

Social ills and agencies for treatment will be no less important for the equipment of the theological student. He must know the saloon in all its social aspects; move among the poor until he feels the grip of the problem of poverty; know the meaning of the sweat-shop and child labor; understand the labor union ; become familiar with the menace of cheap music-hall, dance-hall, brothel, and comprehend the ground of their appeal to men—and, what is more, the kind of good by which these social evils are to be overcome. The apartment-house, the club, the theater, the press, the ward political club, the department store, the factory, the farm, the corporation-all must be studied at first hand, and under the guidance of a wise teacher, that the elements of good and of evil in each one may be discriminated. The social settlement will furnish a convenient place for the study of these ills, and it is perhaps not too much to say that a social settlement must lie at the center of every rightly equipped theological seminary. If the student is to do practical work, he must have his laboratory or clinic.

But he must not only be familiar with social ills, he must know social remedies. There is a long list of corrective agencies, of course, such as schools for the defective and delinquent, parental schools, farms, jails, prisons, reformatories, rescue missions, municipal lodginghouses, public parks and playgrounds, charity organizations, university extension courses. But more important still

school, the church, the library, the college, the university, the public press. With some of these, particularly the Sunday-school, the student should come to have an expert's familiarity. Alongside the social settlement there should be, in every seminary, a school of pedagogy, with a model Sunday-school and extension classes. All that modern science has to offer should here be incorporated into the plan for religious instruction, and every student should serve his time in the various departments of the school doing the actual work of teaching. Much time should be given to the study of Christ as a Teacher, his material and his method. The "Training of the Twelve " is a thesis each man should work out for himself.

The real, vital center of the seminary should be a great collegiate church, fully equipped with all that is demanded by modern conditions. Here students may become directly familiar with the church as a social agency. There needs to be a thorough study of the history of religion, of comparative religion, and of the philosophy of religion; a study of the rise and development of the Christian Church; a study of the circumstances under which its various institutions developed, its worship, its liturgies, its creeds, its architecture, its preaching, its schools, its music, its great missionary enterprises, its organization. All of

these should be critically studied with reference to the demands of to-day, and with reference to the problem of the Church's co-operation with other existing social agencies, the problem of denominational co-operation and federation, and the problem of the Church's relation to the Kingdom of God. In this great central church students should be trained in every kind of work which they are to do: the conduct of public worship, the training of choirs, the different kinds of preaching-evangelistic, instructional, inspirational, occasional-personal service, the direction of social service, pastoral visitation, and the work of administration. Missionaries should come here, fresh from their fields of labor; successful pastors from all kinds of churches should bring their inspiration and their counsel; every sort

of religious problem should be given place and treatment.

66

Such a seminary would have no vacations." Some kinds of work would be operative at one season, some at another. But day and evening, Sunday and week day, the appropriate activity would always be found functioning, resting not day nor night, any more than the ideal Church of Christ should rest in its ministry to mankind. Students may come and go, dividing their time as best suits conveniences, and graduating when they have successfully passed through all branches of the course and gained the requisite number of "points." As may be easily guessed, hardly less than four years will suffice for the fulfilling of these conditions. A few limited scholarships may be offered for special excellence in work done, but no "student aid." Let every man preserve the dignity of his manhood. There will be a place for him in the world when he has fitted himself for it. And after successfully completing this course, as a special favor to a few, opportunity may be given to work for a year or two under the oversight of some particularly successful pastor among conditions peculiarly instructive.

If there seems to be little in common between this course of study and the average curriculum in theological seminaries to-day, the difference is not so much in material as in the use that is made of it. All of the subjects now taught will still find place here, and others as well; they will, however, be taught no longer in an abstract way, but with immediate reference to the practical use which the minister is to make of them. The minister of to-day must know human life, in all its manifold condition and with all its variety of disease and sin. He must also know God, and know how to bring to every kind of human need the infinite strength and healing power of the Divine Spirit. The seminary which seeks thus to adapt means to end has before it a great opportunity. By the time it is ready for students they will come. By the time students are graduated, churches will be begging for such service as they can render.

And business men will be glad

to invest their money in an institution that is "practical."

There is really very little about such a course of training that is distinctively sectarian. Every minister of Christ needs such a preparation to fit him for his task. The few peculiarities in which denominations of Christians differ from one another may easily be supplied by one or two men to teach that which is characteristic of any particular church.

II THE

T

STATE

The largeness of the opportunity becomes all the more impressive when one considers the possibility of several theological institutions of different denominations uniting in one great Theological University, with its Social Settlement, its School of Pedagogy, and its group of churches all combined into one vast agency for training ministers who shall be "makers and menders of men."

HE open letter some time ago addressed by President James, of the University of Illinois, to the Trustees of Andover Theological Seminary, inviting them to move that institution to a site "in immediate proximity to one of the great State universities of the Mississippi Valley," brings into clear view a question of fundamental importance not only for the religious denominations, but also for the interests of secular education in the Central and Western States. A similar proposal, having in view the transference of the Seminary to a site adjoining the campus of the University of Michigan, was made some years ago to the authorities of Andover by President Angell. At that time it was found that conditions attached to the use of certain endowment funds rendered impracticable the suggestion of a removal to any place outside of the State of Massachusetts; and similar considerations have prevented the extending of a like invitation to other seminaries, as those of the Presbyterian Church at Auburn and Cincinnati, and the Episcopal Divinity School at Gambier, Ohio.

The planting of the majority of American theological seminaries in isolation, out of relation with other professional schools and with the universities, was a result of conditions that have passed away, and reflected educational ideals that have been outgrown. Largely for economic reasons, the massing of educa

AND

tional facilities at strategic points is now the order of the day. The close correlation of the work of Union Theological Seminary with that of Columbia University, in the extreme East, and the grouping of schools of theology about the State University of California at Berkeley, in the extreme West, are manifestations of a general tendency, which is certain to assert itself increasingly in the next few decades.

The plan of establishing theological schools of different denominations about the State universities is, however, by no means new. In his report as Rector of the University of Virginia, Thomas Jefferson in 1822 gave his sanction to the recommendation that religious schools be established "on the confines of the University, so as to give to their students ready and convenient access and attendance on the scientific lectures of the University, and to maintain by that means those destined for the religious professions on as high a standing of science and of personal weight and respectability as may be obtained by others from the benefits of the University." In accordance with Jefferson's views, two enactments were added to the regulations, by which the resources of the University were freely placed at the service of the students of such denominational institutions as should be established "within, or adjacent to, the precincts of the University."

But the time was not yet ripe; the religious denominations assumed toward the offer of the University of Virginia an attitude of indifference or of open hostility.

And until recently the churches, with few exceptions, have maintained a similar attitude toward the interests of the State universities as a class. Yet from the beginning conditions were as favorable for an adjustment between advanced secular and advanced religious education in the West as in Virginia. The other Western State universities were modeled after the University of Michigan. This university had its origin in a comprehensive project outlined by a Presbyterian home missionary, the Rev. John D. Pierce, into whose hands, as he was laboring in the southern part of the State, there chanced to come a stray copy of a translation of a report by Victor Cousin on the state of Public Instruction in

How comparatively short is the period in which the Western State universities have made their enormous and almost incredible growth may be seen from the fact that the widow of Mr. Pierce, who became the first Superintendent of Public Instruction in Michigan, was living till within two years. The

first President of the University of Michigan, Henry Philip Tappan, was a theologian by training, and cherished the hope that schools of theology would be established in Ann Arbor in close connection with the university. The second President was also a theologian, afterwards a Bishop of the Methodist Episcopal Church. But neither the standing of prominent religious leaders serving the Church in executive and other positions in the State universities, nor the character of the student body, differing in no respect from the student body drawn from the same constituency to denominational schools, availed to protect the State institutions from the frequent charge of being "godless," of being, in fact, nurseries of unbelief and immorality.

Why the religious denominations to so great a degree came to develop an antagonism toward the State institutions it is not necessary to inquire; all that is of the past. In 1896-7 a religious cen

sus of the State universities was taken, which showed that their enrollment of students belonging to the different denominations had reached unexpected proportions. Thus in seventeen State universities there were found to be more Presbyterian students than in the thirtyseven Presbyterian colleges; and the calculation was made that the Methodist students in sixteen State universities, if separated out and placed by themselves, would form nine institutions of about the size of the Wesleyan University at Middletown. The more progressive denominations have of late been earnestly studying the problem how they can reach their students in State universities and throw about these a religious influence during the critical period of preparation for life-work.

I have elsewhere pointed out what seem to me to be the unfortunate results, for the churches and for the State universities, of our divorce of advanced religious from advanced secular education. A modus vivendi along the lines laid down by Thomas Jefferson is not only practicable, but for many reasons desirable. Until our theological students are trained, as other professional students are trained, in a university atmosphere, we shall continue to hear a very general complaint of a lack of mutual understanding and sympathy between pulpit and pew, of a clerical leadership too frequently out of touch with present-day problems and modes of thought; and until our universities bring into intimate contact with secular learning the benign influence of the special learning which concerns itself primarily with the things of the spirit, and trains men to self-sacrifice rather than to self-seeking, they will fail to realize their largest possibilities in the symmetrical development of youth. That the importance of restoring the theological faculty to the university sisterhood, not under restraint but in a relation of freedom tending to mutual respect and confidence, is appreciated in the West, may be inferred from the action of the Conference on Religious Education held at the University of Illinois in October, 1905. This Conference, in which representatives of nearly all the State universities participated, by

a unanimous vote recommended to the religious denominations "the consideration of the question whether the theological schools in the region of the State universities may not be grouped about the State university to mutual advantage."

While the removal of endowed schools of theology from their present location may be fraught with difficulties, it is to be hoped that at least a fair proportion of the new schools which may be established will be placed in proximity to State universities. No one conversant with the trend of our educational development can doubt that in the majority of States the State university is to be the dominant type of institution representing higher education. For the churches,

T

in the organization of their advanced special training, to fail to take advantage of its massing of facilities would be short-sighted. To neglect these strategic centers for the influencing of our National life to spiritual ideals would be suicidal.

Our public education has been wisely secularized so far as concerns the inculcation of any particular type of doctrine; but it is not merely the privilege, it is the duty, of the churches to supplement the training of the public school in matters of religion. Reforms work from the top down. The gathering of theological faculties about State universities is the first step in a stable solution of the vexed problem of the relation of religious and secular education in the lower schools.

HEY had a little stationery shop planted in an obscure corner of the big city, where they lived more or less forgotten by the agitated world which passed and repassed them day by day with hardly an absentminded look in their direction. It is true that they enjoyed a regular enough commerce, without which, indeed, they could not have lived at all, for it costs dear to earn the bread in a city as rich as New York, and when one demands, besides, the necessaries of cheese and wine, eh, bien, one has to work. Is it

not so?

They were two, the proprietors of this tiny shop-Joseph and Georges Simon; two old men who conducted their affairs very worthily, contenting themselves with little, making but slender expenses, economizing each sou, and dreaming always between themselves of the day when they might close their shop and return to end their days in the douceurs of the village home which they had left fifteen years ago.

In the folds of their Sunday coats, so carefully brushed, so coquet even in their shabbiness, one could find traces of the French tailor who had fabricated

them ten years ago-the shoulders pointed, after the manner of a Parisian, and braid, worn and rusty now, but still chic, edging off the contours. But think!-had not those coats been made in Paris itself for the sole purpose of dazzling the droll Americans, just after Joseph and Georges decided themselves to come to America? The poor ones! They talked still of their life in Paris, of the-but, chut! it is enough to say that one has lived in Paris.

Joseph was the more diable of the two. He kept always the air, rouge and fine, of a flaneur of boulevards. He was tall, his white hair was curled, he had palish eyes which seemed ever ready to wink, an elegant mustache, and a manner as if he were constantly prepared to kiss the mignonne hand of some little woman. Georges was less cunning, but he also, with his pepper-colored hair en brosse, his kind eyes, his well-cut mustache and beard, had the air of a bon enfant. They lived but in an atmosphere of the past, from their day of birth in the little village of La Charnaye, just five hours from Paris, through their boyhood, their loves, their jealousies (for they had been jealous of each other,