The inner mission; a handbook for Christian workers

Front matter

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Preface

^ During the last decade the term "Inner Mission" has

obtained wide currency in the Lutheran Church of America. It is the purpose of this volume, which has been prepared at the request of the Inner Mission Committee of the General Council of the Evangelical Lutheran Church in North America, to help those whose interest has been awakened to a better understanding of said term, and to place at their command information concerning forms and methods of Inner Mission work. Much of what the author has previously written and published on the subject is here, for the first time, issued in a permanent form.

Any one acquainted with German Inner Mission literature will at once discover for how much of his material the author is indebted to the writings of Schafer, Wurster, Hennig, Uhlhorn, and others; yet while making the freest use of these he has endeavored to keep in view American conditions and needs.

To designate a movement rather than a multitude of separate activities, and in accordance with the general usage, the appellation " Inner Mission " rather than " Inner Missions " is used throughout the book.

Philadelphia,

Epiphany, 191 i.

Introduction

rAGB

General Statement ii

The Term "Innere Mission" 12

Wichern's Definition of Inner Mission 13

The New Testament Basis of Inner Mission 22

Part First I. Preliminary History Of The Inner Mission

A. In the Early Church 33

First Three Centuries 33

B. In the Mediaeval Church 44

C. In the Reformation Era and Beyond 47

II. THE INNER MISSION IN ITS MODERN FORM

A. Its Immediate Antecedents 54

Urlsperger, Spittler, Kiessling, Pestalozzi, C. H. Zeller, Oberlin, Falk, von der Recke-Volmarstein, von Kottwitz, and Amalie Sieveking in Germany; John Howard and Elizabeth Fry in England; Thomas Chalmers and David Nasmith in Scotland; Hauge in Norway.

B. Its Systematic Development 64

Wichern, Fliedner, Lohe, Mez, Kobelt, von Bodelschwingh, Stocker, Uhlhom, Schafer, and others in Germany; Knudsen in Norway; Guthrie in Scotland; Barnardo in England; Passavant and W. A. Muhlenberg in America.

CONTENTS

PAGE

1. The Diaconate 86

a. The Modern Male Diaconate 91

b. The Modern Female Diaconate 93

2. Associations 99

3. Institutions 102

4. Ofl&cial Representatives 103

5. Volunteer Helpers 104

6. Material Support 105

Part Second Forms Of Inner Mission Activity

I. The Propagation of the Gospel 108

a. Evangelization. 108

b. City Missions 116

c. The Dissemination of the Scriptures 125

d. The Circulation of Christian Literature 127

e. People's Libraries 1 29

f. Music and Art 131

11. The Care and Training of Children 133

a. Day Nurseries 134

b. Little Children's Schools 136

c. Simday Schools* 139

d. Shelters and Industrial Schools for Poor Children 143

e. The Care and Training of Dependent Children 144

HI. The Training and Preservation of Young People 150

a. Schools for the Training of Domestics 150

b. Shelters for Domestics 152

c. Young Men's Societies 153

d. Young Women's Societies 155

CONTENTS 5

PAGB

IV. The Protection of the Imperiled 156

a. Diaspora Missions 156

b. Emigrant Missions 157

c. Seamen's Missions 158

d. Christian Inns fcK- Men 161

e. Hospices 163

f. Some Other Forms of Protective Work 164

V. The Saving of the Lost 167

a. Rescue Homes for the Young 167

b. Warfare Against Immorality: Magdalen Homes 171

c. Warfare Against Intemperance: Asylimis for Inebriates 177

d. Care of Convicts and Discharged Prisoners 183

VI. The Care of the Sick and the Defective 192

a. Hospital Care of the Sick 192

b. Institutions for Physical and Mental Defectives 194

1. Deaf-mutes 195

2. The Blind ; 195

3. The Crippled 196

4. The Epileptic 197

5. The Idiotic and Insane 199

6. The Enfeebled and Convalescent 202

7. InvaUd Children 203

c. Homes for the Aged and Infirm 203

VII. The Conflict with Social Ills 204

a. The Relief of Parish Needs 207

b. The Care of the Poor 211

c. Labor Colonies and Rehef Stations 216

d. The Relief of Needs Occasioned by War and Pestilence 221

6 CONTENTS

PAGB

e. Miscellaneous 222

1. Evangelical Workingmen's Societies 222

2. Efforts for the Improvement of Housing Conditions .... 222

3. The Promotion of Sxmday Rest and Observance 223

4. The Encouragement of Thrift 223

f. Settlements 224

Conclusion • 228

I. Statistics of the Deaconess Motherhouses Comprised in the

Kaiserswerth Union 231

II, Fields of Deaconess Labor 235

III. German DiakonenHduser 236

LUTHERAN INNER MISSION INSTITUTIONS IN THE UNITED STATES

I. Deaconess Motherhouses 237

II. Orphans' Homes 238

III. Home Finding Societies 239

IV. Old People's Homes 239

V. Hospitals 240

VI. Institutions for Defectives 241

VII. Immigrant and Seamen's Missions 242

VIIL Hospices 242

IX. Miscellaneous 242

X. Inner Mission Societies and City Missions 243

Bibliography 244

Index 247

ILLUSTRATIONS

PAGE

WiCHERN Frontispiece

Kaiserswerth Institutions 71

FlIEDNER — LOHE — VON BODELSCHWINGH — KOBELT — StOCKER — ,_^

UhLHORN — SCHAPER 7^

Passavant 84

Rauhes Haus at Hamburg 91

Francke Orphanage at Halle 91

Mary J. Drexel Home, PmLADELPHiA, Pa 94

Institutions at Milwaukee, Wis 98

Deaconess Motherhouse, Baltimore, Md 103

Deaconess Hospital at Jerusalem 106

Swedish Institutions at St. Paul, Minn 106

Berlin City Mission (Church) 116

Berlin City Mission (Hospice, Buildings) 121

Wartburg Orphans' Farm School, Mt. Vernon, N. Y 133 >

St. John's Orphans' Home, Sulphur Springs, N. Y 138 ^'

Orphans' Home, Philadelphia, Pa 144 ^

German Seamen's Homes 157 ^""^^

Immigrant House, New York City, N. Y 160 '~^

Seamen's Home, Philadelphia, Pa. 160

Seamen's Home, Hoboken, N. J 160

Luther Hospice, Philadelphia, Pa 164

Hospice for Young Women, Md^neapolis, Minn 164

8 ILLUSTRATIONS

FAGB

Hospices: Frankfort, Dresden 164

Passavant Hospital, Pittsburg, Pa 192 ^

Colony of Mercy, Bielefeld 197 t/

Institution for Cripples at Cracau 197

Kensington Dispensary, Philadelphia, Pa , 200 ^

Passavant Homes for Epileptics, Rochester, Pa 200

Asylum for Aged and Infirm, Philadelphia, Pa 204 1/

Church Home for Aged and Infirm, Buffalo, N. Y 209 ^'

AuGUSTANA Hospital, Chicago, III 214 ^

Norwegian Hospital, Minneapolis, Minn 222 ^

SIIf0 Peril

I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are sanctified by faith that is in Me— Acts 26 : 17, 18.

®I}^ Wnxk

I v\^as an hungred, and ye gave Me meat: I was thirsty, and ye gave Me drink : I was a stranger, and ye took Me in : naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came unto Me. Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me. -Matth. 25 : 35, 36, 40.

INTRODUCTION

General Statement

When Wichern, on the afternoon of September 22, 1848, delivered his famous address at the Wittenberg Kirchentag, he sounded a trumpet call that aroused all Protestant Germany. For almost two decades he had been favored with extraordinary opportunities for observing the spiritual, moral, and physical wretchedness of large masses of the people; he had made a careful study of the causes which led to their degradation; he had clearly discerned through whom and by what means and methods the required relief must be brought about; and now, filled with warmest love to his Lord and to suffering humanity, and with a glowing zeal for service, he called upon the entire Protestant Church of Germany to make the work of the Inner Mission, which so far had been only sporadic, a part of her own life and being, and thus to demonstrate her faith by her love. That hour marked the beginning of the Inner Mission as a general and systematized movement. As the immediate result of the impulse given by Wichern, the Central Committee for the Inner Mission of the German Evangelical Church was organized at Berlin, January 4, 1849, to be followed since then by many similar associations, provincial and local, in all parts of Germany, in the Scandinavian coimtries, and now even in America.

In his classical document, known as the Denkschrift, prepared at the request of the Central Committee, and dated April 21, 1849, Wichern outlined the Program of the Inner

Mission. It was to prevent, if possible, the dechristianization of Germany; to combat the growing indifference and unbehef among all classes and conditions alike; by a more extensive preaching and diffusion of the Gospel, and by the ministrations of Christian love and mercy, to aid the Family, the Church, and the State in the removal of existing evils; and, by virtue of the principle of the universal priesthood of believers, to enlist and utilize in this work the living and active members of the Church without interfering at any point with the prerogatives of the Family, the Church, or the State, where these faithfully performed their God-given duties.

As regards the practical life of the Church the Denkschrift was the most significant document of the nineteenth century. It, indeed, contemplated nothing new, but it asked in incisive tones for the restoration and application to existing conditions of principles and methods as old as Christianity itself. Hence those engaged in the Inner Mission cause must ever continue to go to it for instruction and inspiration if they would guard their work against degenerating into mere humanitarianism on the one hand or a sentimental evangelism on the other.

The Term "Innere Mission"

The term Innere Missio7i was first publicly used by Professor Fr. Liicke of Gottingen in an address at a mission conference on the 13th of November, 1842. But about the same time, and altogether independently, Wichern was also employing it in connection with his work at the Rauhe Haus, Hamburg, begun in 1833. At the Stuttgart Inner Mission Congress in 1857 he said: " In upholding the right to do mission work within Christendom as distinguished from similar work outside of it, the term Innere Mission was coined, and was current in the life and vocabulary of the Rauhe Haus before anyone else had used it";^ and in the

1 Gesammelte Schriften. Vol. iii, p. 964.

first report of his Training School (Diakonenhaus) in 1843 he called said institution a " Seminary for the Inner Mission among German Protestants." Thus the term originated almost simultaneously in two places.

In more recent times other names have been proposed. Thus Uhlhorn^ and Lehmann^ treat of the work of the Inner Mission under the designation Christliche Liebestkdtigkeit (i. e., Christian Charity). Others have suggested the term Diakonie.^ But neither of these terms fully covers the work and purpose of the Inner Mission. There are other works of Christian mercy that have no connection whatever with the Inner Mission as an organized movement, e. g., the work of foreign missions and private charity. Moreover, in limiting the scope of the Inner Mission chiefly to the works of Christian mercy among the poor and sick and needy in general, its character and purpose as a Gospel missionary force among all classes is almost entirely overlooked.

Wichem's Definition of Inner Mission

As the Inner Mission in the form in which Wichern conceived of it had been antedated by various private and individual efforts of like nature, none of which entered into the life of the Church and of society as a whole, he defined it as " the collective and not isolated labor of love which , springs from faith in Christ, and which seeks to bring about the internal and external renewal of the masses within Christendom who have fallen under the dominion of those evils which result directly and indirectly from sin, and who are not reached, as for their spiritual renewal they ought to be, by the established official organs of the Church. It does not overlook any external or internal need, the relief of which can be made an object of Christian love. It recognizes the Christ-bought and indestructible unity of life in

^Die Christliche Liebesth'dtigkeit, Stuttgart, 1882-90. Vol. iii.

^Die Werke der Liehe, Leipzig, 1883.

3 Thus Warneck: Evang. Missionslehre, Gotha, 1892. Part I, p. 4.

State and Church, in the nation and family, in all the ranks of Christian society, and lays hold of it with its saving powers. And amid the extraordinary and distorted conditions of the present, before which those in authority are impotent and the Church is silent, it distinguishes the voice of the people as these ask for its saving work, and hopes that by divine aid society may be so benefited that Church and State may come to newness of life — an aim that will set a bound to its own labors."^ Eight years later Wichern made substantially the same statement when, in a series of theses at the second' Stuttgart Inner Mission Congress, he said: " The Inner Mission is the unfolding and active exercise of the faith and vital powers of the entire body of believers in the Church, in the State, and in all forms of social life, for the conquest of everything unchristian and antichristian that seeks or has found a place in the home or community, in usages and laws, in science and art, in all the departments of the material and spiritual life of the masses and of the nations within Christendom."^ Quite in harmony with these declarations the Statutes of the Central Committee declare the purpose of the Inner Mission to be " the relief of the spiritual and physical needs of our evangelical people by means of the preached Word and the ministrations of Christian love." ^

An analysis of these several statements will yield the following result:

1 Gesammelte Schriften. Vol. iii, p. 268 £F.

^ Ibid. Vol. iii, p. 943. Thesis 9.

3 Other definitions: Schafer: " The Inner Mission is that ecclesiastical reformatory movement of the nineteenth century which seeks to improve the internal condition of the Church (i. e., of the organized, visible Church) by jjermanently incorporating into it and making effective within it both the free proclamation of the Gospel and the works of mercy." — Leitfaden der Inneren Mission, 4th ed. p. 3. Wurster: "In so far as it represents the systematic efforts of living evangelical Christendom, the Inner Mission of the last hundred years is that reform movement within the Church which seeks to relieve those ethico-religious needs of society and of evangelical communities for the amelioration of which the Family, the Church, and the State, as ordained factors, no longer sufficed; but with the express purpose of leading those won by it into the Church, and through all its efforts to make the existing Church in the truest sense a Church of the people." — Die Lehre von der Inneren Mission, 1895, p. 127.

I. The Inner Mission seeks to serve the entire mass of society, and not merely a class. It is a mistake to assume that it addresses itself only to the lowest and most degraded elements, somewhat after the fashion of the Salvation Army. It recognizes the fact that great e\dls affect society in general — that greed, extravagance, covetousness, dishonesty, oppression, licentiousness, discontent, lack of conscience, indifference to things spiritual, and a host of other wrongs, with all their direful consequences, are to a greater or less extent found among all classes and conditions; that even among the educated and well-to-do, as among those far beneath them, there are also many who, yielding to the seductions of wealth, the spirit of the times, and those forces by which Christian principles and practice are undermined, have had their hearts ahenated from the Gospel of Christ and the things of the kingdom of God.^ Hence, as these evils are not confined to a particular class, the Inner Mission aims at the renewal of society as a whole by influencing at every possible point the units which compose it. In every such unit it sees sin as the root from which all social evil springs; and as social improvement cannot take place without moral renovation, the Inner Mission, when rightly directed, bends all its energies toward reaching and changing the fountain of evil — the natural, sinful human heart. Endeavoring thus to purify the polluted stream at its very source, it becomes a force " for the conquest of everything unchristian and antichristian that seeks or has found a place in the home or community, in usages and laws, in science and art, in all the departments of the material and spiritual life of the masses and of the nations within Christendom."

To the Family the Inner Mission extends its aid in the care and instruction of children not otherwise provided for: in the maintenance of servants' training-schools and homes, and of homes for working women, of Christian inns and

1 " In defining the sphere of the Inner Mission it is a great mistake to assume that it has in Aaew only the saving of the poor and illiterate: the rich and richest and most cultured equally need this." — Wichern: Gesammelte Schriften. Vol. iii, p. 237.

l6 THE INNER MISSION

hospices, young people's societies, and like preventive means for those imperiled by their surroundings; and in conducting Magdalen homes for the rescue of fallen women, homes for the reformation of inebriates, and labor colonies for the unemployed. It aids the Church in the work of diaspora, seamen's and city missions, in parish work among the sick and poor, in the dissemination of the printed Word, in the circulation of Christian literature, in seeking to bring about a better observance of the Lord's Day, and in other like efforts. It comes to the assistance of the State in the Christian care of prisoners and discharged convicts, of dependent, defective, and delinquent children, of the sick and poor, and of the needy in times of war and pestilence. Many of these it takes into its own institutions, thus relieving the State of their care; while in other instances it supplies the trained helpers in State institutions. Furthermore the Inner Mission takes note of such questions as the better housing of the poor, and the encouragement of thrift among these; and in the proper solution of social problems in general, it seeks to co-operate with the State.

2. The methods of the Inner Mission are, however, not those of the State. While in its combat with the grossest forms of evil it may, indeed, now and then find it necessary to invoke the strong arm of the law; nevertheless, as sin is in every case the prime evil to be eradicated, it does not hope to effect a radical cure by means of legislative enactments, but through the Gospel. In this alone it sees the power — God's power — by which nations as well as individuals are brought to newness of life. Upon this alone it relies to renew, purify, and strengthen the spiritual man. It is the one great means above every other that it uses to shape the character of the young, to serve as a protection to the tempted and imperiled, to lift up the fallen, to bring real comfort and cheer to the sick and suffering, and as the source from which all may obtain the true riches — the means under the influence of which it would have all social, civic, and business relations adjusted and regulated, and have the second great commandment come to its own: " Thou shalt love thy neighbor as thyself."

3. Hence the Inner Mission is. above all, to be regarded as a missionary force, whose ultimate purpose it is to reach all to whom it ministers with the saving Gospel. The conception which limits it to the works of Christian mercy is altogether too narrow. Nevertheless it makes a most extensive use of these, but always in the service of the Gospel; and it is this combination of a large benevolent activity with the communication of the Word that differentiates it from the work of home missions in our American sense. ^

4. It must now be apparent that Inner Mission work is far above mere humanitarian and philanthropic effort. The latter is, indeed, not to be despised so far as it goes; but it does not go far enough. It is a mistake, therefore, to confuse what is in these days called Sociology with Inner Mission. The two do not agree either in their diagnosis of the fundamental cause of all the evils which they seek to combat, or as regards the remedy to be applied. The terms " sin " and " Gospel " are hardly known in the vocabulary of the sociologist, and he may moreover be Christian, Jew, or agnostic. Hence the character of his work is largely conditioned by his view-point. In most cases he would bring about a new mode of thought and life by simply changing the environment, which, however important as an adjunct, does not go to the root of the trouble; or he may even attempt to eradicate great moral defects and vicious propensities, which our Lord says " proceed out of the heart," by means of a surgical operation ! But all such efforts are only external. This is not the way of the Inner Mission. " If we would alleviate external distress," says a German writer, " we must, above all things, relieve the internal necessity. Moral ruin is as much the premise as the result of external decay. It is just the appreciation of the mutual influence of these two sides, the aiming at the removal of both the inward and the outward poverty, which are so emphatically

1 For the further elaboration of this phase of the subject see pp. 22-32.

insisted on in the so-called Inner Mission. Such an institution is both the offspring and the need of our times. And what has it not already effected? Its field of operation is truly an extensive one. Here we behold asylums in which children are sheltered from destitution, there houses of refuge in which men are helped out of moral ruin; here homes in which travellers are preserved from temptation, there institutions which offer a dwelling to female servants; here the navvies on our railroads are sought out that they may not be destitute of the Word of God, there the emigrants are visited that they may take the Gospel away with them; here every energy is devoted to the oversight of prisoners, there to the care of the sick and wounded, and to many like purposes. And the soul of all this is that compassionate love which seeks the lost. This and nothing else rules in every institution really belonging to the Inner Mission, all objections to which come to naught in the presence of its blessed results. And these all accrue to the profit of the Church." 1

5. Another characteristic of the Inner Mission is that in its operations it seeks to enlist the entire body of believers, in closest touch with the Church's ministry and means of grace. In defining more fully the ninth thesis at the second Stuttgart Congress (p. 14) Wichern said: "When we speak of the universal priesthood of believers we have in mind the privilege which all such have of direct access to the Father, through Christ, and in Christ's name at all times to worship and serve God, thus bringing Him their life and entire person as a sacrifice. But the offering of such a sacrifice, as an act of faith in the Son of God, transforms the believer into a fountain of blessing, in whom is fulfilled the gracious promise that out of his belly shall flow rivers of living water. The congregation of believers thus becomes a blessing-dispensing congregation of priests, a royal people of God, in which each one who has received the witness of God, himself becomes a witness of the life that God gives, ' Bruckner: The Church, Edinburgh, 1867, pp. 250, 251.

and in the power of that life feels impelled to show forth the praises of Him who hath called him out of darkness into His marvelous light. As such the priesthood of believers consecrates itself to missionary labors, including those of the Inner Mission. Whether it be the housefather in his family, the artist or scientist engaged in his studies, the government ofl&cial, the soldier or tradesman, man or woman — each in his or her calling and position, however diverse, will labor for the extension of God's kingdom, that it may come not only to them, but also to those who are not yet in it."^ And that those already of the Church might learn thus to view their duties and responsibilities,- he said on another occasion: " It often happens in societies that there is such imceasing wrangling over rules and regulations that all desire for and pleasure in the service of the Lord is destroyed. But let it not be forgotten that the preaching of the Divine Word is the prime requisite for the maintenance of the Church's life. Above all must the doctrine of the universal priesthood of believers be emphasized, so that each one may come to realize that it is his duty to labor for his Master and his Master's kingdom wherever God has placed him and given him the opportunity."^ It was a living Church that Wichern had in mind, not a Church galvanized into the appearance of life by sensational, sectarian, or mechanical and artificial methods, but a Church made genuinely living by the living Word of God, preached in demonstration of the Spirit and of power. And if we of to-day would successfully cope with the needs which Inner Mission seeks to relieve, let us not forget whence the Church must derive her life.

As the Church in Germany is closely affiliated with the State, the Inner Mission movement is independent of the Church's control, and yet the Church's most efficient helping hand. It does not take the place of the Church, but seeks to bring into unity of purpose and action the Church's living members. It

1 Gesammelie Schriften. Vol. iii, pp. 957, 958. ^Ibid. Vol. iii, pp. 584, 585.

recognizes the constituted Church authorities and is recognized by them. Its methods have been largely adopted by the State Churches; its trained helpers are employed by them; official representatives of the State Churches appear at its congresses; professors of Practical Theology lecture on the subject; special short courses of instruction are held in populous centers; and thus the work of the State Churches and that of the Inner Mission have in many instances become practically one and the same.

The Inner Mission movement was at first opposed in Germany, chiefly from two sides — the rationalistic (Darmstadter Allgemeine Kirchenzeitung, Diesterweg, etc.) and by individual members of the strictly confessional side (Claus Harms, Petri, Lindner, Lohe). The latter contended: I. That the free associations (Inner Mission societies) by and through which the work was carried on were not of the Church, nor in the Church (in her organized capacity), but alongside of the Church, and therefore a menace to churchly life and order. 2. That the movement was in conflict with the teachings of the New Testament regarding the Church and her ministry. 3. That a movement which was not in every one of its details directed by the estabHshed ecclesiastical authorities was in constant danger of degenerating into sectarianism. Nevertheless it was most heartily welcomed and met with some of its earliest and most pronounced successes in regions whose Lutheranism was of the strictest type (Mecklenburg, Bavaria); and, as experience by degrees demonstrated that the movement was neither antagonistic, separatistic, nor sectarian, but, on the contrary, most helpful in reaching those in soul and body whom the organized Church for lack of a proper agency had failed to reach, it began to enlist the active interest and co-operation of an ever-increasing number of pastors, opposition practically ceased, and Petri and Lohe themselves became champions of the cause, the one by taking an active part in organizing the Inner Mission Society of the Evangelical Lutheran

Church of Hanover, the other by establishing a similar society in Bavaria.

The following observations by Schafer will now serve to give a somewhat comprehensive answer to the question: " What is the Inner Mission?" ^

" The Inner Mission is a product of that faith which worketh by love. Whatever is not undertaken in this spirit is not Inner Mission.

" The Inner Mission is an extra-official activity. It does not emanate from any professional obHgation imposed by the Family, the Church, or the State, but solely from a heart actuated by the love of Christ.

" The Inner Mission does its work within the pale of the Church. Those not of the Church, e. g., the Jews and the heathen, are not Inner Mission objects.

" The tools of the Inner Mission are the Word and the Work. Very often these are found in closest connection, the latter not infrequently predominating. In such case the labor of love is intended to pave the way for the Word.

" Extraordinary and ovei^helming needs brought the Inner Mission into existence, and must still require its labors.

" The work of the Inner Mission is in most cases voluntary, , though organized as in the institution and association."

In America we are to-day confronted by needs quite similar to those which called the Inner Mission into being in Germany. The revolution in industry and commerce since the Civil War; the extraordinary increase in material wealth; the greed that characterizes the laboring classes equally with the capitalist; the corrupt practices in politics and business; the congestion of population in the cities; the excesses, follies, and sins of the idle rich on the one hand, and the needs of the genuinely poor on the other; the perils to which childhood and youth are often exposed; the loose views on the marriage tie and the sanctity of the family; the disappearance of the home with its ennobling and restraining influences wherever wealth makes luxurious hotel life and 1 Die Inner e Mission in der Schule, p. 95.