"Defamed by every charlatan, And soiled with all ignoble use." The failure of such societies is due to over-hasty organization, and, consequently,

A

ill-chosen material in the foundation. mistake in forming the nucleus of a Unitarian society may be, and frequently is, fatal to its success. In almost every town and village in this country to-day there are people enough with liberal religious views to form a self-supporting liberal church. The difficult problem is how to bring before these people the doctrines and principles of the Unitarian faith in a manner that will command, not only their assent, but also their co-operation? There is a vast deal of unorganized Unitarianism throughout the country: the difficulty lies in getting it efectively organized.

It is comparatively easy to go into a town where no Unitarian or liberal church has been organized, and get together a heterogeneous crowd of people who are ready to listen to any and every apostle of "liberalism" who happens "to come along." Probably the majority in such an audience will be made up of persons whose ideas of a Unitarian church are that it is an organization for the purpose of antagonizing Orthodoxy. The vaguest as well as the most extravagant ideas prevail regarding the charac ter and aims of Unitarianism. When it is announced that Unitarianism has no authoritative, dogmatic creed, the statement is taken as an assertion that it has no fixed principles in religion and no clear and definite aims. Under this false impression, numbers of people, who have no fixed principles in either religion or morals, are willing to organize themselves into what some satirist has termed "a church of the grand ambiguity."

Frequently it happens that those who are most responsive to an invitation to organize a liberal church are the persons who are least likely to make it a success. If people who are little better than anarchists in religion and in morals are taken as the foundation stones of a liberal church, the soberminded, rational, and self-respecting liberals cannot be drawn into the movement: the nucleus is a repellent instead of an attractive centre.

Surely, it is worse than a waste of time and energy to organize churches in this

fashion. Such churches only burn over the ground, and make it infinitely more difficult to organize a genuine Unitarian church. The unfortunate reputation and unsavory

recollections have to be lived down. This living-down process is frequently the most trying part of a Unitarian missionary's experience.

If there are not enough level-headed, clean, morally reputable people in a community who are willing to form the nucleus of a Unitarian society, and to give character and weight and stability to its organization, then it is the part of wisdom and common sense to abandon the attempt, and devote the time and labor to some field where the conditions of success are to be found. We might as well recognize the fact that there are so-called liberal elements that cannot be organized into Unitarian societies. We may, and ought, to help them in other ways; but we cannot cooperate with them, or they cannot co-operate with us upon our lines of religious thought and work, and their presence can only be a source of weakness and confusion.

What the present article would advocate is a method of missionary work that, if it would not give a large showing of new societies in our annual reports, would be productive of far more valuable and desirable results. Quality counts more, in the long run, than quantity. Instead of trying to organize five or six societies in different towns, in the course of a year, let the missionary find one good and promising field, and devote his entire time and labor to it until the movement is thoroughly estab lished. Let no organization be attempted until the missionary is thoroughly acquainted with those who are to form the nucleus of the new church. Let him live in the town long enough to learn something about the characters of those who are associated with the new movement. Let the preaching be continued for six months or a year, if necessary, before any society is legally organized. And during that period let the principles and doctrines of liberal Christianity be so clearly and persistently enunciated that there shall be no room for any misapprehension as to the character and objects of the proposed society.

If this plan were adopted, those who have no real affiliation with Unitarian thought,

and no real purpose to promote its aims, would be discouraged from associating themselves with Our new churches, or would, at least, cease to make themselves so obnoxiously prominent. "But," we are asked, "would you exclude the publicans and sinners from our Unitarian churches?" By no means. But I would carefully avoid putting into positions of prominence and leadership "publicans and sinners" who showed no signs of repentance.

Another source of weakness in some of our new societies is the absence of a declaration of principles, or a "covenant" of some sort, that might help to give direction and definiteness to the activities of the members. The pamphlet issued by the American Unitarian Association for guidance in organizing churches, while excellent in most respects, might be improved by the addition of a brief and simple form that could be used for this purpose. The mere expression of a purpose to worship and fulfil the benevolent functions of a church is much too vague and indefinite.

It will probably be objected to the methods suggested in this article that, if followed out, they would lessen the effectiveness of our missionary work. There need be no fear on this score. We might, possibly, have fewer new churches to report in the course of a year. But, if not so numerous, they would be stronger and healthier, and more likely to be permanent centres of light and blessing in the land.

W. H. RAMSAY.

A SALVATION ARMY UNITY CLUB MEETING.

Perhaps nowhere has the Salvation Army received kindlier or more appreciative treatment than at the hands of Unitarians. The ways of these strange religious enthusiasts are not our ways, nor are their thoughts our thoughts. Yet we recognize in them honest and earnest men and women who sincerely believe what they profess, and are ardently trying to win to a better life that class of persons who are least reached by the churches. We heartily bid them God-speed in whatever good work they are able to do, and shall be glad if they can teach us any lessons as to how to come into more sympathetic relations with the poor, the ignorant, the outcast.

It is a maxim at art exhibits that every artist has a right to demand that his picture shall at least be hung in a favorable light. It was in this spirit that the managers of the Unity Club at Grand Rapids, Mich., recently invited the officers of the Salvation Army in that city to occupy an evening of the club, describing the history, aims, and work of their organization. The invitation was accepted. The meeting was held in the Jewish Temple. There was a large attendance, and all came in a sympathetic spirit, desiring to put away prejudice and to look at the Army and its work from the inside.

We take from the Telegram Herald the following report:—

"At the meeting of the Unity Club last night, held in Temple Emmanuel, the president, Miss Tupper, pastor of the Unitarian church, anounced the subject of the evening to be 'The Salvation Army,' and said that she believed it to be true that the great part of the community knew but little of the organization, although it had grown to large proportions in the city, and was engaged in working for good. From thirty to forty of the Salvation Army were in attendance, and by request sang one of their war-songs. They sang with the same spirit that they sing in the streets, and made the vaulted synagogue resound with Salvation Army melody. The words of the song were interspersed with exclamations of 'Bless the

Lord!' 'Praise God!' The Blood of Jesus!' 'Yes, Jesus will save!'

"After the song, the speaker of the evening, James Low, Father Low, as the Army affectionately call him, - was introduced. He gave a sketch of the life of Gen. William Booth, founder of the Army. Converted at seventeen years, he gathered some young men about him, and went out among the poorest of London, holding cottage meetings, prayer-meetings in the street,

"God blessed his efforts among these people, and many were converted. He soon found that thousands had no place to go in the evening but to the saloon or low theatre, so he decided to hold a meeting every night of the week, as the Salvation Army soldiers do to this day. Their first meeting was in an old tent on a burying-ground, but the tent was blown down the first Sunday, and so a stable was secured. From the very first Booth made evangelists of his converts, and so the work spread in geometrical ratio. It was soon found necessary to put on a distinguishing badge, both as a protection to themselves and also for the benefit of others who might wish to apply to them for any kind of help. The organization was called the Christian Mission' at that time.

"Ten years ago Miss Booth went to Paris and secured a room there. A policeman told her that she had all the cut-throats of Paris at her first meeting. She preached, while they kicked ber, assaulted her, and threw rotten eggs at her, but at last her efforts were rewarded and many were converted. There are now fifty or sixty stations in France. From Switzerland she was driven out at the point of the bayonet at first, but now the Army is allowed to preach in certain cantons, under certain conditions.

"Twelve years ago the first Salvationists came to New York City, and their first meeting was held in what was called the vilest saloon in the United States. Eight years ago some of the Army were invited to come to Grand Rapids.

"Collections are taken up at every meeting of the Army. Out of the money, rent, gas, and fuel are paid for, and the surplus, if there is any, goes to pay the salaries of the officers. The men are allowed seven dollars a week, but if there isn't enough surplus to pay that amount, they take what they can get, and nobody owes them anything. All are recommended to wear the uniform and badge. About half of those who are saved at the meetings of the Army go into the service.

"Everything that the Army does has sprung out of the necessity of the case. The common council, mayor, and all the city officers have done all they could to drive the Army out of Grand Rapids on account of

But it

the noise they make in the streets. is the belief of the Army that, if they would discontinue their noise, they might as well shut up the barracks.

"After a song by one of the lassies, Capt. Hargreaves, who is in charge of the soldiers here, was asked to speak. He said that after a man is converted, or becomes a 'prisoner,' they call him a recruit. If he wishes to join and become a soldier, they try him for two or three months, and then, if they find him worthy, he signs the articles of war, and is sworn in publicly. A soldier can wear a shield, a Guernsey or Jersey, and a cap or a bonnet, with the red band. Field officers are distinguished from soldiers by wearing blue, yellow, or red braids on their dress. A captain wears two rows of red braid on his collar; a lieutenant, who assists the captain, wears yellow braid: while a cadet wears two rows of blue braid. An ensign wears an epaulet without a star; an adjutant, a silver 'S' on collar and a star on the epaulet; a major wears two stars; a brigadier, three stars; a colonel, four stars; a commander, five stars; and so on, the number of stars increasing with the rank.

"There are many branches of the work, such as the 'Rescue Home,' where fallen women are cared for; the 'Slum Saviors," who visit the slums of the large cities; the 'Prison Gate Brigade,' who go to the gates of prisons to talk with the newly released prisoners; the 'Red Maria,' which takes men away from the jails and gives them food and work, if possible; the Midnight Rescue,' whose members look for drunkards in the ditches and alleys; the 'Labor Bureau' and the Food and Shelter Work,' where for a trifle a man can get something to eat, a bed, and a home until he can find work.”

These addresses were listened to with great interest. At the close one of the prominent members of the club whispered to the president, Miss Tupper, and immediately after she said: "It has been suggested that this would hardly be a proper Salvation Army meeting if no collection were taken up. So we will have a collection for the benefit of our friends who have so kindly described their organization and work to us." The collection over, which was a liberal one, the Army sang a rousing song, and the meeting closed.

Than years ago;

So steep the way, so high the mountain's brow, While I below,

Clutching some frail support, feel all give way,
Nor find a stay.

The winding path full oft is hid from sight,
Nor can I trace

Where those have trod who followed it aright.
Thy heavenly grace

Shall make it clear. Be Thou my staff and guide,
And nought shall hide.

When dark the fog descendeth, I will stand,
Till touched with flame

Thy shafts of light speed over sea and land,
Thee to proclaim.

Illumine thus my soul, that I may gain
Strength to attain.

St. Louis, Mo.

CHARLOTTE C. ELIOT.

"CHILDREN'S DAY."

It has come to be a wide-spread practice in many of the Christian denominations around us to set apart a Sunday in June as "Children's Day," or "Children's Sunday," or "Flower Sunday." On this day the children of the congregation are invited to join with the older people in a common service, the church is made beautiful with flowers, the music is adapted to the young as well as the old. the addresses made are such as will interest the children. Sometimes the exercises are so arranged as to have parts taken by the children and young people, and a special effort is made to have parents bring their children for baptism.

This beautiful festival Sunday has obtained such a hold upon the affections of the people that the question has arisen, and has been debated with some warmth, Where did the idea originate? Several denominations have claimed the honor of having first set apart such a day. Perhaps the leading claimants have been the Methodists and Universalists, although the Free Will Baptists and Congregationalists have put in somewhat insistent claims also.

Last year the Illinois Universalist Convention, at its annual meeting, appointed a

committee of three of its ministers to look up the subject thoroughly and report. They have done their work, and in an interesting report just published in the Universalist of Chicago they give an account of the time and manner in which the observance of a "Children's Day" in June came into the various churches.

Nineteen years ago (in 1872) the General Conference of the Methodist Episcopal Church so changed its discipline as to make "Children's Day" a regularly established thing in that communion; and it had been somewhat in vogue among Methodists for several years before that date, one church in New York claiming to have celebrated such a day as early as 1866.

But the Universalists push back their claims some nine years farther than that, showing that Rev. Dr. Leonard, now a professor in Tufts Divinity School, began in Chelsea, Mass., the observance of what corresponded to the present "Children's Day" as early as 1857. Several other Universalist ministers claim to have observed such a day nearly as early.

Thus the committee of the Illinois Con

came

vention seems, by its investigation and report, to settle the not important and yet interesting contention of the various denominations over the origin of the day, in favor of the Universalists. At least, wherever it the from, "Children's Day," as Methodists and some others call it, or "Flower Sunday," as we more commonly say, is a beautiful festival which all churches of all denominations may well celebrate. We are glad to see the practice steadily growing in our Unitarian churches of observing at least four festival Sundays each year," Flower Sunday," "Harvest Sunday," "Christmas Sunday," and Easter. Such festivals for old and young do something to diversify, warm, and enrich our generally too monotonous, too cold, too staid and barren services. Best of all, they draw the children toward the church, and make them feel that the church cares for them and has a place for them. That church is moving in the right direction that is coming into closer touch with its children.

No man is a Christian whose aim in life is to put in as little and get out as much as possible.

DR. HERFORD'S RETURN TO

ENGLAND.

As already announced, Dr. Brooke Herford of Boston has accepted a call to London, to the pulpit recently made vacant by the death of Dr. Sadler, and will remove to England in time to begin his new work in February next.

The question of accepting or rejecting this call has been pending two or three months; but Mr. Herford's sense of duty has finally caused him to decide to go where he feels that the need for him is greater than even it is in America. In a published letter relating to the matter, he says: "Utterly unsought, utterly unexpected, this call to London came, accompanied by pleadings from old fellow-workers that I should come back to my old work, which weighed upon me with force greater than I can express. It is the work that I was at for twenty-five years, and with which, since I came to America, I have never lost touch; and I believe I can take it up again with hands not so much weakened by the lapse of sixteen years as strengthened by the rich experience these years have brought, and by the freshness and stimulus of this American life in which they have been passed. England has for a Unitarian minister no post of such public honor as the ministry of Arlington Street Church, Boston, especially when joined with a preachership at Harvard. there are needs in our English field just now of a very special kind, which seem to outweigh not only all such considerations, but even the weightier ones of the natural regret and disappointment of those who are concerned with me in these works here. And so, in resigning my work here, I will only pray my friends to measure the sense of duty which compels me to this change by the pain and sorrow which it costs me."

But

especial keenness his departure, because from the beginning he has been so warm a friend, giving to the periodical during the first two years of its history assistance without which it could not have lived or even come into being.

The reception that he will receive in England will be certain to be very warm, and we look to see him do as strong and infuential a work there as he has done here. The London Inquirer, speaking on the subject, says: "The announcement that Rev. Brooke Herford has accepted the invitation of the Hampstead congregation, and that he will in February next enter on the pastorate in succession to the late Dr. Sadler, is a matter of much gratification to Unitarians in the metropolis and throughout the country. The earnestness and manliness of his character, no less than his deep interest in the intellectual and spiritual side of Unitarianism, have long marked him out as a leader; and leaders we want. Boston will be sorry to lose him, and he will be sorry to lose Boston; but his welcome home again will soon assure him that, though out of sight, he has never been out of mind in a land which, though the universe does not revolve around it, is still the land of his birth."

A NEEDED PROTEST.

Rev. E. E. Hale, as chairman of the Council of the Unitarian National Conference, has a letter in the Christian Union, which, as it sounds an important warning against religious formality, we print in

full:

It is not easy to express the greatness of the loss which our cause in America will suffer by the departure of Dr. Herford. has proved himself a wise, strong, and courageous leader, full of resources, insight, and persistence. And such leaders are scarce. Our only comfort is the thought that what is the great loss of Unitarianism in America will be the great gain of Unitarianism in England.

The editors of this magazine will feel with

"They furnish me with a text for a note which for some time I have been tempted to write to you, on the attitude assumed by the 'evangelical' newspapers and journals with regard to religious services. We who stand outside the so-called evangelical churches are better critics of this attitude than they who enjoy the privileges of their