A summer flight

Preface

The meeting of the World Congress of Free Christianity and Religious Progress in Berlin during the summer of 1910 drew together more than two thousand delegates from nearly every part of the world. More than sixty different religious sects and thirty different nationalities were represented. Add to these great numbers nearly as many more attendants from Berlin and vicinity, and the magnitude and dignity of the occasion will be appreciated.

This great multitude assembled in the interests of human freedom and religious progress; some of the most eminent teachers and religious leaders of the world participated, and a new era of the fellowship of the spirit in universal brotherhood was inaugurated. The story of the Congress has already been rehearsed by the press, and the proceedings in detail are published in several large volumes, in both German and English.

To attend this Congress, a party of nearly two hundred Americans sailed from Boston

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Vlll PREFACE

on the Devonian, and other steamers early in July, and in addition to the visit to Berlin, made an extended tour of Europe, covering England, Holland, Germany, Switzerland, Hungary, France and Italy, enjoying unique social and literary privileges.

This was a rather exceptional group of tourists; there were twelve different religious denominations represented in the Devonian party; there were ministers, college professors, teachers, authors, artists, students, lawyers, physicians, merchants and farmers. This book is the story of some of their experiences along the way.

To such a journey there is, of course, a serious purpose, which deserves and has received appropriate consideration. But there is also another side, the " human side," which is not less important than the "proceedings of the meeting." In these sketches will be found the "human side," touched with light and shade, just as it always is, at home or abroad, — but a little more of light than of shade.

The only reason for giving to these informal records this permanent form is the assurance of some who have read them, that while the journey was over well-trodden paths, familiar to all through experience or reading, the pur-

PKEFACE IX

pose of the writer to see things from a newpoint of view, and to tell in a new way what he saw, has been measurably accomplished, and it is thought the book will have a reminiscent value to all who have been over the route, and an inspirational value to some who have not.

The author disclaims any purpose to instruct in geography, history, art or literature, but while never allowing his imagination to be hampered by facts, he has kept as near the truth as was convenient. He has tried to tell as simply and pleasantly as possible the story of a delightful flight, with delightful companions, through a delightful summer.

F. A. B.

Boston, Mass., 1911.

Contents

CHAPTER PAGE

I. The Flight of the Angels 1

Which carries them across the Ocean.

Chapter I Which Carries Them Across The Ocean

10 one would have taken them for Angels as they came on board of the Devonian at the East Boston dock, on the thirteenth of July, just before the hour of sailing for the World's Congress of Religious Liberals to be held in Berlin, and incidentally to "do" more or less of Europe. Angels according to all authorities, ancient and modern, do not travel with suit cases, steamer rugs, flowers, chocolates, fruits and other impedimenta, and still farther, Angels are popularly supposed to voyage aerially rather than aqueously; but in spite of appearances, I am disposed to contend that the one hundred and forty passengers on the Devonian were Angels, in that they were messengers of light and good will among men;

l and if it were true that the wings and crowns and palm branches were so elemental as to be invisible at the start, and if as they developed some of them got a bit bedraggled with the dust and soil of earth and things earthy, yet I doubt if any ship ever carried a passenger list any more worthy, on the whole, to be recorded in the Book of Life.

GOOD-BY TO THE ANGELS.

And that was a reason for no little apprehension on my part as to what we were to do for ten days shut up with such a deadly monotony of goodness! Sailors are a superstitious lot; they fear nothing so much as a cargo of ministers, and here they could not throw a marlinspike without hitting at least one, and those who were not ordained might be classed as " nearministers, " so it is not surprising that there was more or less of gloom on the faces of the crew, and shadowy portent in the hearts of some of the less regenerate among the passengers.

But the ship got away in good shape, and before the voyage was two days old it was manifest that there was sufficient savor of common everyday human nature to keep the Devonian on a horizontal rather than a perpendicular course. In fact we presently discovered that there is a great deal of human nature even among the best class of angels!

As one of the angelic host I found the very human quality of laziness developing to an abnormal degree. I had started out with a very beautiful book, — a loose-leaf book, so I could add to its size if occasion required, — to hold the daily journal I was to keep for the benefit of my friends and possible readers, and with a conscientious determination to keep up with the procession of events; and now, on a steamer going home, two months later, as I look upon that book as it lies before me, I see its pure white pages unsullied by a word from my pen. It is a good book, bound in real russia leather, and I fancy it will last me all my life! But it has revealed something to me, which I have long suspected, that recordable events in this modern life which the newspaper dominates, are limited to those which contain at least a suggestion of evil, so what was one to do for "copy" when traveling with Angels? It was a poor outlook for a lazy man. Then there was another reason why my beautiful book is still untarnished by my observations;

ON THE DECK OF THE DEVONIAN.

I stilled my conscience on the way over by the thought that I needed a real rest for a few days, and the promise that when we got on the other side I would catch up with my work, only to discover that while on the ship I had time but no disposition; over there, I had the disposition but no time! The powers that arranged our program from the moment we landed in Liverpool, seemed to think that they were entering the whole group in a gigantic Marathon race through the British Islands and Europe, and I learned that though under favorable circumstances, he who runs may read, — he cannot write.

All of which is a roundabout way of saying that instead of giving a categorical account of this marvelously unique summer in Europe with a flock of Angels, as per daily record in my unwritten journal, I propose to chatter about the trip as it comes to mind, just as we all shall talk it over with the folks at home, without any regard for continuity, but trying as best I can, under natural limitations, to keep in sight of the truth!

Of course the goal of it all was the Congress of Religions at Berlin, and I have a special department of my mind and heart stored with memories of that, which I shall try to give " on the side/' so that those who want simply to get a glimpse of that event, need not follow us in all our flights, and need not wait for it until we get there in the course of our somewhat erratic course.

How naturally one drops into the conventional and almost necessary phrase in writing of a journey abroad! Every possible variation of language has been employed in describing the departure of the ship, and life on board, and one has but to say "ditto" and it is all said; and this year it is peculiarly out of place to try to tell anybody about going to Europe, for, from all appearances abroad, everybody in America was in Europe, either actually or vicariously! But, after all, our own trip was unique. Since the sailing of the Mayflower for America we believe the Devonian is the first ship to carry a passenger list made up exclusively of those seeking Religious Liberty, though not like our distinguished predecessors, fleeing from religious restraint and persecution. Rather were we carrying the good news of our freedom to those who on a like mission, were

UNDER THE AWNING ON THE 'DEVONIAN.

hastening from other lands to bring us greeting and encouragement.

So the American group which sailed on the Devonian was peculiar. It was made up of representatives of twelve different sects, but with one common purpose, to find the points of agreement and begin the mobilizing of the forces of righteousness for a great world-movement.

It was a noble conception, and the feeling as I draw near the close of the tour is that it was nobly carried out. The archangel of our group, if I may so distinguish the man who more than all others contributed to its triumph, deserves and receives all credit for the masterly consummation of a world-purpose for Liberal Religion. I do not propose in this chronicle to introduce names any more than is necessary, for the thing is so much bigger than the people in it, but I cannot forbear at this time, making fitting recognition of the work of Rev. Dr. Wendte, who, though representing but one of the denominations included, had a vision of a world-movement in which the representatives of every liberal and liberalizing force in the religious world should come together, not to lose themselves in each other, but to strengthen themselves for a contribution to a common purpose, larger than any one. And his vision was so nearly realized that others have seen it in its glory, and its future is bright with promise. Facing almost insurmountable difficulties and misunderstandings, he has succeeded in bringing into line forces which will yet have much to do with shaping the world's religious good, which is inclusive of all good.

s

SHUFFLE BOARD.

But I am anticipating the Congress itself while we are yet on the ship. And yet how could I do anything else, for the voyage from Boston to Liverpool was a prototype of the Congress itself. There we were representing so many different sects, yet living in perfect harmony, worshiping together, playing together, working together in the unity of the spirit and the bonds of peace.

The memory of those days on the steamer will be cherished by every one who knew their charm. There were no outsiders, we were as one family of congenial spirits. Formal introductions were hardly necessary, for we were all on a common mission, and so we came together in a wholly informal way. Several religious services were held, conducted by Unitarian, Baptist, Universalist, Christian and Friends, and they were services which would have surprised many of those who disconnect Liberalism from fervor. Those who preached to us, caught the full spirit of Christian fellowship and led us into the true spirit of worship.

Then there were the evenings of entertainment when with song and story the hours were made glad. And not to be forgotten the Athletic Field Day, — though I never did quite understand why it was not the Athletic Deck Day! — when all the young people — and none were old that day — contended in all sorts of races and contests, with all the enthusiasm, if not the skill of professionals. It was just good fun, and the parson will preach the better, the professor will teach the better, and the student will learn the more, because of the letting go.

But I must not linger over the pleasant details, which will linger long in all our hearts, lest we never arrive in the Promised Land. There was one thing we missed to my everlasting regret. I had always longed to see a seasick angel. I was in the state of mind of the boy who stood anxiously watching the minister tacking down a carpet, who just wanted to hear what a minister would say when he hit his finger a good crack! It is easy enough being angelic when conditions are favorable, but how would a real angel endure seasickness? Would he, could he — or she — live up to the character, or would human nature triumph? But alas, I am not to know, at least not yet, perhaps never, for over there where the angelic population is more numerous, there is said to be "no more sea."

In spite of the forebodings of the sailors, never was there a fairer or quicker voyage for the Devonian; save for a few days of mild fog, and a bit of a roll off the Irish coast, we had a smooth sea, and fair winds all the way, and sailed into Liverpool a day ahead of our scheduled time, to find a cordial Reception Committee of Liberals awaiting us, with a welcome whose generous cordiality touched our hearts and filled the treasury of our memory.

But I cannot leave our memorable voyage without an observation or two, or more it may be. It matters not how carefully chosen a passenger list may be, the ship is bound to be the world in miniature, on which are enacted the same comedies and tragedies which are played on the larger stage. All the virtues and all the vices, all the strength and all the weakness of humanity are found even in a company of angels! Light and darkness chase each other across a deck as sunlight and cloudshadow flit across a valley. Not that we had any tragedies, and none too much of comedy, but the same elements which go to make up an everyday life at home were there, — generosity and selfishness, modesty and arrogance, though tfulness and thoughtlessness, selfish pride and self-respect, Christian courtesy and base forge tfulness. Humanized angels and angelic humans, the exclusives and the inclusives, — yes, we were all there, as we are everywhere, no matter where we are. The first-class look down on the second, the second look down on the steerage, the steerage is sorry for those who stay at home, and, to complete the circle, the stay-at-homes pity the first-class who must hunt the world over to find the pleasure they should know at home! None so high but there are others higher, none so low but there are others lower. "0 why should the spirit of mortal be proud?" Yet some of us were wise and others foolish, and the wise confounded us with their foolishness, and the foolish amazed us with their wisdom. The savant trips us with his knowledge, while a little child shall lead us. Yet we pity and patronize one another! Down in the hold of the ship were a dozen or more young men; they were not allowed to come on deck, we could only see them and talk with them through the hatch. They were a lot of college boys — two Tufts men among them; they were taking care of the cattle to pay their way over; they were the most popular men on the boat. Every passenger respected them for doing their dirty work in a manly way and for a purpose. They knew a great deal; they could read Latin and toy with geometrical problems. But they could not come on deck, while the boss herdsman, who would never know as much in his whole life as they knew in a minute, paced the deck and kept them below — but then he knew cattle; he probably pitied the "ignorance" of those "college cubs!"

And I could not avoid the thought that as in any heaven to which we may attain, we are like the old Scotchman, — we were all there by grace and not by merit. It is true that some had worked hard and earned the actual money to be expended on the trip, and yet not one of us but was there because of the sacrifice of money or time, or convenience or pleasure, or love of some others, who were back there in our homes or churches making it possible for us to enjoy the unique opportunity of a tour of Europe, and the meeting with perhaps the most distinguished group of world-leaders of the age. This was true probably of every one of us; through the sacrifice of others we were being filled with joy. But particularly was this so of the ministers, and in a right manly way did they acknowledge their obligation. Hardly a minister was with us whose voyage had not been made possible by the generosity and thoughtfulness of one or more friends, as well as by the sacrifices of those nearer, who changed all their summer plans, or gave up cherished hopes in the interest of the cause they would serve.

But the generous devotion of individuals and churches that, for instance, made it possible for the Church to be fittingly represented and take its proper place in the world's religious work, deserves especial mention. The age is full of opportunities for generous deeds. The calls to those who have means are incessant, but in the way of a really large missionary vision there are few opportunities richer in promise than this opening of the door for a Church to enter' upon a world-service. We have lived perhaps too much in and for ourselves. There is a new age for the Church which begins to think and act in this field which is the world. There is a new age for the minister who has been enabled to get out of his narrow environment and see life from a new standpoint. He should be a bigger and a better man and minister, or bigger and better in whatever field he labors. All honor to the friends and churches who have thus met an opportunity, and I am sure that of that group of fortunate voyagers not one but will at least make the effort to make the investment pay a good return.

We never know our resources until they are tested; those disciples of old who were worried about how the multitude was to be fed when there was nothing in sight, were not unlike the rest of us at almost any time and in any place. We are so fearful that there will not be enough to go round, simply because there is so little in sight. Five thousand to feed and only a few loaves and small fishes! There was a humble illustration of the same thing on the Devonian when some one cried out, "How shall we entertain when there is no talent?" and then there came the same gracious spirit which spoke to the disciples and the multitude, and simply said there is enough, if each will do his part, and the program of good things was so long that much had to be gathered up for the next Congress three years hence, — that nothing be lost.

The miracle of unselfishness, — when we bring forth the bread of laughter or of life, which we have been hiding for our own use, and behold ! there is enough for all, and more than enough.

And the ship is the world. There are great multitudes who are to be fed, and the good God hath provided enough for all. As soon as the Christ-spirit gets into the hearts of men and they stop hoarding and hiding, and bring forth their little or much, laying it at his feet; then all are fed.

Chapter II The Angels Are Cordially Welcomed And Consider The Religious Situation

T seemed to us that it would be impossible to keep up the pace set by the Liverpool friends, under the lead of the fine organization of Liberals of Liverpool and Manchester. We had just about time to adjust our clothing to shore duty, when we were taken in charge for a whirlwind of hospitality. The reception at the Royal Institute brought us into delightful personal relations with our hosts, and through the addresses of welcome we learned that we were the finest people in the world, and then our speakers in response showed that our English hosts were finer than the finest! Sunday was a busy day for the ministers. Every one preached once and generally twice. All the Unitarian churches in Liverpool and Manchester, and one Congregationalist, tendered their pulpits, and though it was the vacation season with them as with us in America, large congregations were in attendance.

It was our first experience in preaching in Great Britain, and we were all impressed with the different atmosphere pervading the churches. In Unitarian quite as much as in the Congregational churches there is a more marked spirit of reverence than we find in our churches at home. There may not be any more religion, but there is a different way of showing it; perhaps it is better — but anyway, it is different. There is

WALKER ART GALLERY, LIVERPOOL.

a real spirit of reverence for the house of God; no matter who is to preach or what form the service is to take, when the members of the congregation enter the church, apparently they begin to worship; that is, they do not wait until the service begins before bringing their minds, and usually their bodies, into an attitude of worship. They have come into a sacred place, and bear themselves fittingly. It was not a session of a social club, until interrupted by the music. It was not, apparently, a gossip-exchange. Each family — and mostly, they came as families — as it entered the building went quietly and decorously to the pew, knelt or bowed devoutly in prayer, and then sat still and waited. There was no talking, no visiting from, pew to pew. It seemed, whether it was really so or not, it seemed that the people had come to worship, and the minister did not feel that he must first call the minds of his flock from their wanderings before he could lead them in worship.

The service generally was much more elaborate, even ritualistic, than we were accustomed to. While the Unitarians of England are not one whit behind us in liberality, and Congregationalists seem to be beyond us in breadth of theological view, all recognize the value of a richer service than the plain form we use; in fact, some modification of the Book of Common Prayer is in almost universal use.

In the great Unitarian Cathedral Church, as it is called, in Ullet Road, where the able Dr. Odgers is the successful pastor, the beautiful building in all its arrangements and fittings conforms to the spirit of more formal worship. There is a full ritualistic service including the processional of the vested choir, and one feels in the midst of such ecclesiastical dignity as is embodied in the noble buildings that anything less would be inadequate and out of place. Here, too, the ministers all wear gowns together with the colored hoods indicating their degrees, and I confess that amid such surroundings one would hardly feel decent in ordinary clothes. When Dr. Hunter of Glasgow, was in America, on his memorable tour, many looked upon his gown and Doctor's hood with wonder, but in England the wonder is when they are not worn. Perhaps academic degrees mean more over there, where the bestowal of them has not been so abused, and perhaps in America it is quite as foolish pride which refuses to wear the insignia of an honor justly won, as the pride which flaunts it unworthily. After all, the law of the fitness of things is the one to obey.

I should like to write a great deal about the whole religious situation in Great Britain, for it is intensely interesting. In the brief time we were there, I learned a great deal, but I want to be sure that some of the things I learned are so before I transmit them to any one else. I have an impression that my knowledge is not ripe yet. Perhaps I might introduce a few "observations/' and hold conclusions until a later date.

There is no doubt about there being very decided changes going on, but while the changes are in the same direction as those in our own country, they are of a different character, because they start from a different point and move through different conditions. We have recently had it illustrated in America how a church firmly established by a couple of centuries of life in accepted Orthodoxy, can change its long, and long-established creed to the simplest and most modern statement that it "believes in the Lord Jesus Christ, " and there is no excitement, no trial for heresy, and but a passing moment of interest. But that sort of thing cannot be done in England. There is no doubt but that members of the Congregational church over there are quite as liberal and progressive as any of the American representatives of that denomination. As one talks with individuals he must be impressed with the large-minded scholarship which has thrown off the mental restraints of the old theological positions and thinks in modern terms regarding religious conditions. At the same time, however, there is also the impression of a powerful traditional and ecclesiastical restraint. It is a fact that nearly every church in Great Britain is so endowed in the support of the old Westminster Confession of Faith that any two or three people in it can make no end of trouble for a minister who with his following seeks a broader way. There is no place for argument; the liberal-minded must get out and leave the property behind if the conservative minority says so. It is a question, and a serious one, as to what can be done without violating the civil or the moral law. These men are thoroughly conscientious in wanting a change, and in wanting it by the right method.

And another factor in the religious problem is one we can hardly appreciate on this side of the water, where we have not lived long enough to feel the power of tradition. When we want a change, we look ahead, and if it seems best we make it. When they want a change, they look back to see if it can be justified in any way. We may think this is foolish; as a matter of fact, it is an element of power. Changes are not made in a hurry, and are only made as the people grow into them. They do not pick their fruit of religious progress over there until it is ripe, and as a consequence they do not have so much religious dyspepsia as we do, as a consequence of gathering ours while it is yet very green.

But the situation is that there is very great theological restlessness in the churches of Great

Britain; this indicates the presence of life which erelong will find the true expression.

The Universalist Church of America will be particularly interested in these new developments, for the evidence is almost universal and convincing that the whole trend of theological thinking is towards the great fundamental affirmations of that Church. We are not to flatter ourselves that presently we are to see developed a new Church over there, and I question whether it is desirable to start another sect with which to complicate the situation; but I see this without the shadow of a doubt, that as surely as the theological current continues to set in the present direction, it will land the Congregationalist and many of the other churches squarely on the Universalist affirmations as the only sure foundation upon which to build the Christian Church of the future. The matter of readjustment of property and traditional form of expression will take care of itself, if some hot-headed people do not confound the whole situation with too much impetuosity.

It will naturally be asked, Where does the Unitarian Church of England come in? And in sincere sympathy with our brethren over the sea who have made such a long and heroic struggle for religious freedom, we can see that their work is still to go on, but in meeting the present theological need of Great Britain the Unitarian Church is weak in two particulars. First, in the sense in which the word is used in England, it is not theologically "Christian." Do not misunderstand me here. I know the Christian spirit and motive which have controlled and still do control this great Church, and I give it glad honor for all that it has done in freeing the name Christian from theological incubus; but when centuries have firmly fixed the place of Christ in the redemptive scheme for humanity, it is not to be changed in the twinkling of an eye. That is, there are many scholars and preachers, as well as laymen, who do not believe in the Trinity, but who invariably bow the head at the mention of the second person in the Trinity. They do it because generations and generations before them did it, and when they changed their mind they did not change their custom, but instead sought an academic justification for the act.

"The Christ" has a large and enduring place in the worship of Great Britain which the "human Jesus " cannot usurp. So in the matter of emphasis in Christology the Unitarians are handicapped. Even though many may accept the Unitarian position, they are not going to acknowledge it when they can get practically the same thing in their old churches and under the old name.