Education among the Mennonites of America

Introduction

The Mennonites have generally been far more concerned about a life of service than the recording of their beneficent deeds. Especially is this true of them during the first century or more of their life in America. We look in vain today for records of their conferences during the eighteenth century; only now and then do we have the opportunity to bring from some hitherto inaccessible source information enlightening us on their dealings concerning the religious and educational life among them in colonial times.

History associates them with the first to voice their protest against human slavery in America; the largest book printed in colonial times deals with the violence done their forebears through more than one century of horrible persecutions inflicted in the name of Christian faith. For more than two hundred and twenty-five years they have quietly but consistently endeavored to render relief to their less fortunate brethren driven through many lands. Until the very present they have striven to perform a service for humanity that compares favorably with the very best. Their contributions to civilization are of the highest, whether performed in the field of religion, of education, of science, or in the splendor of their morality exhibited in the homes and in the communities where they reside.

Among other things they have given America the values of a Christopher Dock; they have had among them men by the name of Rittenhouse, names too well known to need further comment. From out of the endeavors of more or less silent decades there emerged a desire among them to promote the interests of higher education. This desire became nation-wide among the several groups of this people in the western world, culminating in achievements involving courageous initiative and unstinted sacrifice. The pages which follow recount the development of an educational system heroic and noble in its way of progress.

President John E. Hartzler is eminently fitted to write a book of this kind. Both on account of his sympathetic spirit and his intellectual attainments, Doctor Hartzler is splendidly qualified to perform this service for the common good of all. He has assembled material hitherto unknown to the field of pedagogy, and he has very fittingly told the story of a great educational movement with a competence and an impartiality that makes the production all the more valuable. It should serve as a source of inspiration to all students of history, and more particularly to the young Mennonites of America.

Ermer E. S. JoHNSON.

Hartford Theological Seminary, April 15, 1925,

Preface

The primary interest of this book is not Church history but the development of certain educational ideals, attitudes and movements of a people having their origin in the Religious Reformation four hundred years ago. It has been the aim to collect, systematize and interpret the educational events in the nearly two hundred and fifty years of Mennonite history in America, with the added aim of estimating the religious, ethical and educational ideals of this people with the sincere hope of stimulating more positive and constructive purpose and action in their educational endeavors.

Special effort has been made to be biographical in method, if such a thing is possible with ideas and institutions, permitting the reader to live as nearly as possible in and with the ideals and movements. The purpose has been to present a body of educational and institutional facts and events sufficient to justify general conclusions on their philosophy of education as well as to venture at some hazards a suggestive program for future procedure within the denomination.

In Part I is presented just enough history and ethics to form a sufficient background for a proper understanding of the educational movements and ideals in the denomination. In Part II is given the historic development in elementary and religious education since 1683 to the present time. In Part III appears only the briefest summary of interesting and important facts in the development of collegiate institutions, with the suggestion of a possible program.

In this presentation the author has in mind the average layman as well as the critical and professional student of educational history in America. He has been free, and at times severe, in his criticism, even to the extent which may seem unjust to some, but only with the hope that the reactions and responses would make for a better day and a more efficient educational policy within the denomination.

Denominationalism for denominationalism’s sake alone has no future. The only justification for any denomination is on the condition that it makes some unique contribution to the Kingdom of God.

Mennonitism must become conscious of the fact that only to the extent that it maintains the foundation principles of its original faith, namely, faith in an open Bible for all men with freedom of interpretation; a faith which urges entire freedom of conscience, and yet honors Divine authority; and a faith which urges religious toleration and brotherliness both toward those within and those without the group, only to this extent will the denomination remain increasingly necessary in the world. The denomination must become conscious of the fact that to the degree that it departs from that faith to that degree it makes itself unnecessary and useless in the world. Aside from effective and efficient education this consciousness can not be produced.

In the preparation of this book many personal obligations have accumulated. I am indebted to my students who have aided me materially in the collection of historical data from various sections of the country. I am under particular obligation to President J. W. Kliewer of Bethel College for valuable information; to the Doctors Elmer E. S. Johnson and A. J. Wm. Myers of Hartford Theological Seminary with whom I spent a happy and profitable year in special research; to Doctor C. Henry Smith and Dean Noah E. Byers of Bluffton College for important suggestions and vital criticism of final manuscripts; and to John F. Funk of Elkhart, Indiana, for the use of his library and special documents. To all of these persons, and others, I am deeply indebted and hereby acknowledge heartily my thanks and appreciation.

THE AUTHOR Witmarsum Theological Seminary, Bluffton, Ohio.

Table Of Contents

Pagje PAK HISTORICAL AND ETHICAL BACKGROUND CHAPTER I. THE MENNONITES IN EUROPE 13

Introduction: Aim and purpose; Geographical distribution. The Reformation: resident forces; demand for deeper spiritual life; reformation leaders. The Mennonites: origin; the Anabaptist movement, the occasion, growth, doctrines and ideals, persecutions; Menno Simon; doctrinal position of Menno; the Dort Confession. Mennonite education in Europe: during reformation times; more recent movements in Germany, France and Holland; the Mennonite Rescue and Educational Establishment, the school-at Weierhof, the Seminary at Amsterdam.

CHAPTER II. MENNONITES IN AMERICA 25 Introduction. Why another country? Economic reasons, religious reasons, freedom from military service, and independent Church, personal conscience. In America: first permanent settlement; contributions of the Mennonites: first formal protest against slavery, the first book on pedagogy, the first paper, a denominational mother—the Baptists, the Brethren, the Friends. Characteristics: the simple life; industrious; a rural people; unprogressive; intolerance.

Part II

ELEMENTARY AND RELIGIOUS EDUCATION FROM 1683 TO THE PRESENT CHAPTER IV. EARLY AMERICAN MENNONITE EDUCA- TION 49 Introduction: general Colonial conditions; education until 1776. Early Mennonite Education: the first Mennonite school; other Mennonite schools in Pennsylvania; Henry

Page Funk; attitude toward higher education. Francis Daniel Pastorius; early life; to Pennsylvania; religious affiliations, the protest against slavery; his educational career; particular contributions.

CHAPTER V. CHRISTOPHER DOCK AND HIS EDUCA- TON AIe ue El @)s Olen, 58 Introduction: Biographical sketch. Dock’s philosophy of education: psychological principles; method of receiving pupils, attention and response, separate treatment, individual treatment, apperception, impression and expression; pedagogical principles; concerning the force of ideals, concerning discipline, concerning rewards, concerning recreation, education in religion and morals; the place of the Bible, ethics, moral evils and how to meet them; Dock’s social theory.

CHAPTER VI. THE SUNDAY SCHOOL (Old Conference) 69 Introduction: Religious instruction from 1775 to 1850. Religious teaching from 1850 to 1867; home education, printed Bible lessons, education encouraged. Introduction of the Sunday School; opposition, first favorable Conference action, the first Sunday School, Sunday Schools allowed in Indiana, in Ohio, in Virginia, in Pennsylvania, in Illinois. Organization and methods; method of conducting, literature, the teacher, status in 1870, apologies.

CHAPTER VII. THE SUNDAY SCHOOL (General Conference) 90 Introduction. Introduction of Sunday Schools; the forerunner, the first Sunday School, The Mennonite, the Sunday School teacher, the status in 1889. Movements in the Central States; the first school, organization, literature, teachers training, standards. The Western District Conference. The Mountain Lake District.

CHAPTER VILI,. OTHER JREEIGIOUS EDUCATIONAL AGENCIES 100 Introduction: Schools and colleges; short Bible courses. local Bible schools; Bible conferences; Sunday School conventions, the Christian Endeavor; Bible lecture courses; instruction ‘n catechism; Young People’s Conference.

CHAPTER IX. THE PAROCHIAL SCHOOL SYSTEM 109 Introduction. Development of German schools; the course of study; financial support; standards. A typical school;

Table of Contents characteristics; rise of the local Parochial school; the Bruderthal Church School.

CHAPTER X. THE GERMAN PREPARATORY SCHOOL Introduction. Establishment of the school; conditions giving rise to the school; the school in operation; courses of instruction. From 1909 to 1923; the transition; the reorganization; instructors; courses of instruction; rules and regulations; student activities; present status.

PART Til

COLLEGIATE EDUCATION

CHAPTER XI. INSTITUTIONAL DEVELOPMENT Introduction. Beginnings; Abraham Unsicker; Joseph Funk; John H. Oberholtzer. The rise of colleges; the Wadsworth School; Bethel College; The Elkhart Institute; Goshen College.

CHAPTER XII. INSTITUTIONAL DEVELOPMENT (Concluded) Introduction. Bluffton College; Tabor College; Freeman College; Hesston College; Eastern Mennonite School; Witmarsum Theological Seminary.

Introduction. Present Tendencies: toward conservatism; toward modernism; toward union of the several branches. A present Need: a consuming objective. The Problem: to harmonize and direct tendencies; to unite available forces in constructive program: efficient leadership. The program: vital and dynamic interpretation of early faith; the standardization of collegiate institutions; a union school of theology; The United Mennonite Church.

BIBLIOGRAPHY ae

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HISTORICAL AND ETHICAL BACKGROUND

CHAPTER: I THE MENNONITES IN EUROPE

The roots of Mennonitism run back to, if not previous to, the 14th and 15th centuries. It is not possible to understand or appreciate American Mennonitism without going back into these centuries and acquainting ourselves with the origin, ideals and convictions of this people. It is not the aim of this chapter to give anything like a complete history of the European Mennonites. The aim is simply to relate sufficient history, and of a particular line, such as will secure a sufficient background for a study of the educational history of the Mennonites of America. There are major facts and movements in the early history of the denomination which have direct bearing upon the present status of their educational system in America.

Before the Great War Mennonites were found, and had churches, in The Netherlands, in Switzerland, Germany, Russia, France, and in Galicia, with a total European membership of about 175,000. Russia had about 85,000; The Netherlands, 65,000; Germany, 20,000.* Since the war many of the European Mennonites, especially from Russia, have emigrated to America.

THE REFORMATION

1. Resident Forces. For several hundred years Europe was in preparation for the great religious reformation. The Crusades, bringing various countries and peoples together, gave them a new point of view. The fall of feudalism and the invention of gun powder; Copernicus with his theory of astronomy and a vaster universe; the rediscovery of Greek life and culture; all of these, with the discovery

* Smith—The Mennonites—p. 333 of America (1492), the invention of the printing press (1477), and the Renaissance (1450-1550), entered largely into the rebuilding of Europe and the making of the classical and religious reformation a reality. With the discovery of America the whole world conception was changed and the spirit of pioneering was planted in the hearts of men. With the invention of the printing press the world became a reading world. With the Renaissance came the conviction that the quest for knowledge was unlimited and that the truth of things became the inalienable right of all men. The center of interest was now shifted from the cloister seclusion to the world of activities. Religion was not disavowed, but it was stripped of its stern and inflexible formality. Men, and not dogma, became the center of interest.

2. Demand For Deeper Spiritual Life. The rise of formal creed and papal authority from the 4th to the 10th century laid the foundation for the “dark ages’. Education became formal, limited and esoteric. Superstition and ignorance were on the throne. The Church accepted as her task that of maintaining a static past. The Bible was a closed and practically unknown book. Aside from the corruption in the Church many of the priests could neither read nor write. Religion had degenerated into mere form. The Roman priesthood had usurped authority even above the sacred scriptures, and those who dared to differ with them were treated as heretics, persecuted and even martyred.

Interesting side lights will be thrown upon early Mennonitism if we keep in mind the fact that in Germany the Renaissance and the Reformation were practically the same thing. In the South, Italy for example, the Renaissance was largely in classical and pagan literature. In the North, Germany, Holland, Etc., the center of interest was in Patristic and Christian literature. The South was interested in personal culture; the North in morals and religion. The South was individualistic and self-centered; the North was social and reformatory. The interests of the 15th century were literary and aesthetic. The interests of the 16th century were ethical and theological.* In view of these conditions it is not difficult to see why the Anabaptist

* Monroe—History of Education—p, 401

Historical and Ethical Background A Be movement was found largely in Germany; Switzerland, and Holland, rather than in Italy and the South.

Those persons within the Roman Church desiring a deeper spiritual life had no intention of withdrawing from the Church. Their aim was to purify the body from within. For several hundred years such efforts were being made to result only in failure. The Waldenses, in the 13th century, made an effort through their leader, Peter Waldo, but failed. The Waldenses retained their membership in the Church, at the same time they formed a society which held its own separate meetings, their primary aim being to bring their members to experience spiritual regeneration. This was one of the resident forces at work which finally found expression in the reformation movement and especially in the Anabaptist movement, out of which in turn grew the Mennonites.

3. Reformation Leaders. Progress and reforms seldom, if ever, start with established authorities. Progress and reform result when the masses, because dissatisfied with the order of things, collect about the leader or leaders of their choice, leaders who give promise of executing the wish and desire of the masses. Evidently the names of many of the pioneer leaders of the Reformation never reached the pages of history. Moral and religious evolution move slowly and it is not difficult to see how many generations were needed to work in comparative seclusion in order to prepare the way for those who did finally succeed.

Such men as Martin Luther (1483-1546) in Germany, Zwingli (1484-1531) in Switzerland, Menno Simon (1496-1559) in Holland, John Calvin (1509-1564) in France, and John Knox (1505-1572) in Scotland, were able to succeed largely because of the efforts of such men as Peter Waldo (died about 1262) at Lyons, France; John Huss (1369-1415), Professor at University of Prague, John Wyclif (1324- 1384) in England. These men, with others, were the forerunners of the Reformation and deserve no small credit in preparing the way for their successors.*

* Hurst—Short Hist. of the Christian Church—p. 195f

THE MENNONITES

1. Origin. While there was considerable identity between the Waldenses and the Mennonites, yet, it can hardly be demonstrated that there is any organic connection. Attempts to connect the Mennonites with the Waldenses, or even the twelve Apostles, have always failed.t What is actually known is that there appeared rather suddenly just at the dawn of the Reformation, in almost every Christian country, little groups of men and women, who were determined to reconstruct Christianity after the New Testament model. Like the Waldenses they esteemed the creed of the primitive Church; unhindered approach to God, without priest or saint as mediator, was to them a great right. These numerous scattered groups of men and women, bent on reconstructing Christianity, were soon given the name “Anabaptists”, and it is in this group that we find the origin of the Mennonites.

2. The Anabaptist Movement. It must be kept in mind that the Anabaptist movement included a number of sects, perhaps forty,* all of whom agreed on many essential points. They all were “Independents” and “Separatists”. They agreed on adult baptism, complete separation of Church and State, and separation from the world. It is difficult to say, says Dr. Smith, how many belonged to one group and how many to another ; but it is fair to assume that the large body were of the peaceful, non-resistant type. At any rate, soon after 1535 practically all of these other groups disappeared, and on the Continent only the non-resistant groups survived. These surviving groups were later known as “Mennonites”. t

(1) The Occasion For Anabaptist Movement. It seems evident that Luther and Zwingli modified their original radical ideas in their departure from the Roman Church; they retained certain elements and principles of the old Church. It was this modification, which looked to some like a compromise, which gave rise to the Ana-

+ Dosker—The Dutch Anabaptists—p. 17

t Smith—The Mennonites—p. 38

Historical and Ethical Background iv baptist movement. The demand was fora more radical departure from the Roman Church. The movement was spontaneous at first and was not an organized movement. The exact date of the beginning of the movement can hardly be determined. There was no particular leader at first.

It was about 1525, in Switzerland, South Germany, Moravia, Lower Rhine, when the Anabaptist movement became a separate organization by the official adoption of adult baptism only. The movement grew in Switzerland, Germany, and in Holland in particular.

(2) Growth of The Movement. Times and conditions were most favorable for such a movement. For three centuries resident forces had been working. The Waldenses had existed in many places where Anabaptism was now flourishing. -The new movement appealed to the common people and gave them hope to attain their deepest religious desires. The new Church, patterned after the primitive Church, gave the common man hope for social and economic relief. Free access to the Bible, a long lost and closed book, created great interest among the masses. After the middle of the 15th century Bibles were printed in both German and Dutch and distributed among the people. These conditions made possible the rapid growth of the movement.

(3) Doctrines and Ideals. The majority of the Anabaptists were a peaceful folk, law-abiding, asking nothing but that they might be permitted to worship God in their own way, and wishing no ill or harm to those who might differ with them. There was a mystical element in their doctrine, the foundation stone of which was the conviction that to be a Christian is to be united by faith to the Son of God, so as to bea partaker of His nature. One can not be a Christian by inheritance, by education, or by sacraments; but by repentance, faith and regeneration.*

Briefly summarized the Anabaptist doctrines and ideals should include the following propositions: (1) The Church is an independent, voluntary group of believers banded together for the purpose of worship. Separation of Church and State, and religious toleration

* Vedder—Heroes of The Reformation (Hubmaier), p. 14f.

we Education Among the Mennonites of America are logical corollaries of the independent Church. (2) Infant baptism, the sign of initiation into the universal State Church, has no place in the voluntary institution. Adult baptism administered to the voluntary believer must be the initiatory symbol. (3) The Bible is the only guide of faith and practice, the New Testament in particular. (4) The office of magistrate can not be filled by the Christian. Government is a divine institution ordained to protect the righteous and to punish the wicked. The Christian must be obedient to his rulers, pray for them and pay taxes to support the government. (5) The Christian can not take up the sword; love must be the ruling force in all social relations. To take the life of another is wrong under any circumstance. (6) Church discipline is to be secured through the “ban”, used to exclude the disobedient from the rights and privileges of membership. (7) The Lord’s Supper is to be regarded merely as a memorial to the death and suffering of Christ, and not as containing the “Real Presence’. (8) It is wrong to take an oath.*

(4) Persecutions. The apostles of the Anabaptists traveled extensively and were gladly received. Their simple life, free and simple Gospel, their invitation to repentance and regeneration, were gladly received by the dissatisfied masses. It was because of the popularity of the movement with the common people, as well as because ef certain radical doctrines, that the movement in South Germany and Switzerland was subjected to severe and inhuman persecutions. Neither Luther nor Zwingli was strong on religious toleration. Luther, in particular, tended strongly toward the enforcement of his ideas of freedom with the old spirit of intolerance. The Anabaptists were falsely reported as revolutionists while at the same time their creed was positively against violence and war. They were classed with the Munzerites, fanatical revolutionists, with whom they had no connection whatsoever.}

In about the year 1529 a decree provided that all Anabaptists should be executed without trial. Both Catholics and Protestants consented and Anabaptists were hunted down like wild beasts. By the year 1530 nearly 2,000 had been executed. Thielman Van Braght,

* Smith—The Mennonites—p. 39f, + Barclay—The Inner Life of Religious Societies—p. 81

Historical and Ethical Background iy in his Martyr’s Mirror, records many cases where Anabaptists were burned, drowned, beheaded, tortured, beaten with rods, or buried alive. Felix Manz was among the first martyrs.}

What is true concerning the persecutions of the Anabaptists is almost literally true concerning the Mennonites who immediately followed them. Because of their desire for radical reform, their peculiar doctrines, and their refusal to conform to either Roman or State Church, they were treated as traitors, disloyal, rebellious, heretical and untrustworthy subjects of the State. State and Church authorities made no distinction between the Mennonites who were a quiet, peace-loving and non-resistant group, and the fanatical, revolutionary and chiliastic Munsterites.

3. Menno Simon. Menno was about twenty-two years younger than Luther. He was not the founder of the denomination, but was the early and most influential leader who came into the movement soon after it started. Menno was born in 1496, at Witmarsum, Friesland, one of the provinces of The Netherlands. He was a contemporary of Melanchthon, Calvin, Bullinger and Bucer, some of the great theological giants of the 16th century. He was also a contemporary of Rabelais, the great opponent of formality and insincerity and friend of science, and Erasmus, the great advocate of the “New Learning” as a most important factor in the much needed moral, religious, educational, and social reform.

Though educated for the Roman priesthood and having servea for a time in this capacity, Menno, at the age of forty (1536), upon invitation, was baptised and joined himself with the Anabaptist movement, having withdrawn from the Roman Church in 1524. He was ordained to preach by Obbe Philip. No sooner had he begun to preach when the imperial government offered one hundred guilders for his head. He fled constantly from one place to another. He preached, baptised and organized churches in Russia and Lithuania. His last years were spent at Wuestenfeld, a village between Altona and Lubeck. He died on January 13th, 1559, and was buried in his own garden.*

+ Vedder—Heroes of the Reformation (Hubmaier)—p, 20f. * Pennypacker—Penna. German Society—Vol. 9—p, 63f

4. Doctrinal Position of Menno. On matters of doctrine and ideals Menno agreed with the essential teachings of the Anabaptists noted above. He held individual views on a few things; for example, the doctrine of the incarnation, taken likely from Melchior Huffman ; the view that Jesus came into the world without partaking in the least of the human nature of Mary. He was constantly challenged by anti-Mennonites to defend his positions. He entered several debates, the leading points being: The Incarnation, the Origin of Sin, Baptism, Sanctification, The Two Natures, Oaths, Divorce, and the Call to The Ministry.

Luther, Zwingli, Calvin and others were more conspicuous and played a more public and popular role in the Reformation, but in no sense a more important role than did Menno Simon. In fact Luther and Zwingli took the easy way in joining with the State and in not separating too far from the Roman Church. Menno played a far more difficult part in the arena of the Reformation. Luther and Zwingli relied upon the force of arms, if necessary, to bring about their desired ends; Menno relied on the force and appeal of love only.

5. The Dort Confession. It should be mentioned here, though noted more fully later, that for nearly one hundred years or more, the Mennonites were without a written creed or confession of faith. It was not until 1632, at Dort, Holland, that a Confession was officially adopted.* Lack of means of travel and communication as well as opposition on the part of State and Established Church, prevented the Mennonites from coming before the public eye more than was necessary. Each group, in its particular locality, continued to worship God with no written creed or confession, and with the Bible as the sole guide in faith and practice.

MENNONITE EDUCATION IN EUROPE

While it is evident that Mennonites generally during their early days were opposed to education and those who possessed it, yet,

* Note. It is interesting to note that in the same year John Amos Comenius, one of the most important representatives of the Realistic Movement, completed his “Didactic Magna”, one of the most remarkable educational treatises ever composed,

Historical and Ethical Background om among them were men, leaders in religious thought, who favored education and advocated it.

1. During Reformation Times. During the time of theological and ecclesiastical reconstruction in Germany, Holland, and Switzerland during the 16th century, when old faiths were cast aside and when men began to investigate and conclude for themselves, the Mennonites had among them men of great educational attainments and convictions; men who compared very favorably with men of other Protestant movements; men who were really conspicuous in the religious and philosophical thought and literature of that day.

Of the early Mennonite educational leaders Hans (John) Denck is perhaps among the most popular. Denck was a contemporary of ]_uther and Zwingli and possessed a thorough education. He was a graduate of the University of Basel with the Master of Arts degree, and was particularly proficient in Greek, Latin, and the Hebrew languages. He was both a scholar and a philosopher. He was the author of many books, but owing to the Luther and Zwingli persecutions, his works were largely destroyed. One of his works—“Divine Law in The World”, was recently discovered. Dr. Ludwig Keller, writing concerning this work says, that among all the polemics written he “has not found one which comes anywhere near to the depth and purity of this little work.” Keller says further: “There was a time when the name of John Denck was on the banner of every great party, when vast multitudes were eager to hear him and gain from his writings the zeal which enabled them courageously to suffer torture and death for their faith. Denck was for many years the spiritual leader of a great party in Germany.’’*

The work of Denck which most of all demonstrated his scholarly attainments was a translation from Hebrew to German of the Prophetical Books of the Old Testament. This work was completed on April 13th, 1527, thirteen editions appearing during the first three years. It was read all over Germany. Both Zwingli and Luther used it in the production of their translations. Luther copied ver-

* Keller—Ein Apostel der Wiedertaufer—p. 111.

Ze Education Among the Mennonites of America batim from it. It was Baum, the theologian, who said of Denck: “He was three hundred years ahead of his times.”*

Menno Simon, noted above, while not so highly educated as Denck, was however, a master of Latin, and also knew Greek. He wrote and debated incessantly on points of doctrine. His principal writings cover two dozen or more of vital and living issues of his day. His great contribution during the Reformation and the promotion of the Anabaptist movements was not so much in his educational attainments as in his capacity for leadership and organization.

Three other men deserve mention in this connection, namely, Felix Manz, Conrad Grebel, and Balthasar Hubmeier. These men were contemporaries of Luther. Manz was well educated and a master in Hebrew. Grebel was highly educated, having studied in, Vienna and Paris. He was a master in Greek and wrote Latin fluently. Hubmeier was a man of thorough education and of great influence. He studied philosophy and theology under Dr. Eck. He was for a time instructor in the University of Freiburg, and also professor of theology at Ingolstadt.

2. More Recent Movements in Germany, France and Holland. More recent years show more activity in education among the Mennonites of Europe. This is especially true in Germany and Holland.

(1) The Teyler Institution. Perhaps no institution has made the Dutch Mennonites more famous than the Teyler Institution. The dangers of one hundred and fifty years ago in Holland were not especially materialistic in nature, but in the subtle changes which were taking place in their deepest religious convictions. It was for the purpose of controlling this situation that Peter Teyler Vander Hulst, about 1780, established “The Society for The Extension of Knowledge and For The Establishment of the Christian Religion.” The original family name was not Teyler but Taylor. The founder of this society left considerable capital for the founding of the institution. Premiums are offered by the institution for the best answers to questions of utmost variety, of a religious and scientific character. Not only Mennonite scholars, but men of every conceivable religious