The system practised in Chicago has worked well there during my acquaintance with it for nearly twenty-five years. Other systems may work better elsewhere; and, for all I know, some improvement might be introduced in Chicago.

When the law of gravitation shall be suspended, so that men will not fall from buildings or into elevator shafts or under grinding carwheels; when trusts and monopolies are abolished, and workmen receive a fair share of the profits; when strikes are no more or are conducted without malicious destruction of property and intimidation; when reckless men cease to abandon their families, in order to throw them upon charity; when women are paid a fair price for their work instead of having life ground out by sweat-shops; when liquor saloons are abolished, and men use their earnings for the support of their families instead of squandering them in gambling and dissipation; when chattel mortgage brokers are satisfied with legal interest, and landlords of tumble-down rookeries are as anxious for the comfort and health of their tenants as they are prompt to collect the rent; when flood and fire, pestilence and war, cease their destruction, then, and not till then, will poverty and distress disappear, and, with them, the necessity for relief.

THE GERMAN "INNER MISSION."

BY PROFESSOR C. R. HENDERSON.

The German "Inner Mission" is a social movement of great significance in our century. We cannot copy it in America because the social conditions are very different in the two countries, but we car learn from its methods and be stimulated by its spirit. The com parative method of study, which has already achieved such splendi results in biology and philology, gives promise of equal fruitfulne in the field of the social sciences and practical arts. The pec iarities and one-sided eccentricities of the solitary worker are c rected by local, State, and national conferences, and still more study of foreign movements. The temporary and accidental ments are eliminated, and the broadly human elements and per

nent principles are discovered. The comparative method puts firm ground under our feet. In a country like America, which has so large a foreign element, it is all the more desirable that we should consider the methods, customs, and sentiments of the nations whose poor are coming in such vast numbers to our shores. Happily, we seem to be approaching a time when sectarian differences are less likely to cloud the judgment, and when unbelief is willing to deal justly with the substantial social fact called "the church."

Whatever may be the ultimate issue, it is apparent that church charity is likely to be an important factor during the next generation. From the beginning works of charity have been an essential part of church life. Since the Reformation a system of State relief has grown up in all civilized nations, but without destroying ecclesiastical institutions. The exact boundaries of State and private relief, the special and peculiar functions of each, must vary in different countries, and must remain a matter for discussion and adjustBut we have already reached some fairly definite principles for our conduct.

ment.

The socialistic criticism of all private and especially of church charity is not likely to make any radical change within a period which practical people can consider. Modifications of human nature and of social conditions are always in process of becoming, but they are slower than most socialists think. Even under a system as comfortable as they paint in their economic romances, there will be orphans, widows, insane, weak, crippled, and vicious persons, who will require not only physical support, but also the personal and organized assistance of some form of social sympathy. The socialist is right when he affirms that almsgiving can never cloak a criminal neglect of necessary economic and political change; but he is wrong in his wholesale condemnation of charity, and in his sometimes materialistic conception of human needs.

Looking directly at social life in the United States, we see powerful currents of benevolent purpose in the churches. Religious zeal is taking the form of humane endeavor. Interest in theological controversy is dying out. Denominational rivalry is manifested in social action rather than in polemics. Biblical and historical criticism has compelled Christian people to find the foundations of their faith in the actual life of love in the present rather than in the historical arguments for an ancient fact.

The example of Catholic and Hebrew charities has stirred the rich Protestant churches to similar benevolent enterprise. The rise of the great Christian Endeavor Society and similar organizations has liberated a new force of social beneficence which will require wise direction. In the mean time the corruption of the "spoils system" has invaded our public relief, and produced abuse, which emphasize the need of attention from all good citizens. All these movements of thought and effort demand adjustment and reconciliation in the interest of society. This National Conference stands for such a reconciliation.

THE GERMAN INNER MISSION: ITS ACTIVITIES.

A full account of the activities of the German Inner Mission would require a volume, such as that of Pastor Schäfer's Leitfaden. The chief topics of his book will give a survey of the range of these church charities of the religious establishment. In connection with societies independent of each other, and of ecclesiastical authority, but bound together and to the State church by moral ties, we see a great number of ministries to the poor, the weak, the endangered. These are all supported by private contributions, secured by appeals to religion, conscience, sympathy, and, possibly, to denominational interests and fear of the Social Democrats. It is rare in any human enterprise to see a good work done from absolutely pure motives. But we may well believe that the best motives are dominant when we see the extent and the spirit of these institutions.

There is the group of arrangements for the education of children, as day nurseries, kindergartens, Sunday-schools, orphanages, so cieties, and schools for boys and for girls. The Inner Mission seeks to promote the education and protection of youth by mean of schools in household economy, boarding-houses, and association: It organizes agencies for the rescue of the depraved, erring girl wanderers, drunkards. It offers friendly help to those who are special moral peril, as sailors and emigrants.

It has institutions for the sick and the defective, the blind, de mutes, cripples, feeble children, the insane. It supplies interest and elevated reading by means of libraries, reading-rooms, and portage. It enters more and more into the life of existing ins tutions and social movements with the purpose of preventing

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and directing thought to the social causes of suffering. Hence we find Sunday-rest leagues, organized efforts to improve school instruction, tenement-house reforms, popular savings-banks, rooms for rational recreations. The Germans are, in a high degree, intolerant of quackery, so their Inner Mission provides agencies for educating and training their workers, as teachers, nurses, deaconesses, brothers, and voluntary helpers.

The Inner Mission is by no means the only form of private and church charity in Germany. Each denomination, each trade, each political party, one might say, and many social groups provide assistance for the poor.

Hence the need of co-operation has been felt in Germany as in England and America.

The German Association for Poor Relief and Benevolence, which corresponds in some sense to our National Conference, has struggled with this problem of co-operation for several years. The discussions of 1891 (led by Dr. Münsterberg and Dr. Rothfels) and of 1894 are particularly valuable. It is not to be expected that there should be entire unanimity. In fact, all extremes and intermediate shades of opinion come to light. There are some who would put an end to church charity if they could do so, and some who would abolish all outdoor public relief and let the church care for the dependants in their homes.

But, perhaps, the following statement will be found to correspond nearly to the judgment of most practical men: The establishment of a connection between public and private poor relief is to be regarded as necessary.

The centralization of all public and private poor relief, or of the latter alone, is to be regarded not only as an unsuitable means for the establishment of such relations, but also, in consideration of the occasion and the purpose of poor relief, is to be rejected as injurious.

Benevolent enterprises of the same kind should be brought into union, and those of different kinds should co-operate under a common direction. It is desirable to secure a reciprocal representation of the organs of public and private poor relief in the direction of all charities.

It is desirable to establish a means of exchange of opinions between the various agencies of charity and of information in

respect to the objects of each institution, by conferences and exchange of reports. There should be a place of information accessible to all the agencies of benevolence.

All injurious and useless schemes of benevolence should be set aside, if necessary by legal measures.

In view of the fact that private charity, by support for two years, often enables a pauper to secure a settlement to which he is not entitled, it is suggested that legal measures be adopted to prevent this abuse.

In respect to the field of private charity it was suggested:

That private charity must be regarded simply as a supplement to official relief.

That it should be concentrated on the effort to prevent a person in misfortune from becoming a public charge.

That it should seek to avoid the social humiliation and pain involved in cases where publicity would bring social ruin.

That private charity should act in co-operation with public relief, especially when it does not assume entire charge and responsibility. That private charity should not make the income of the dependant superior to that of self-supporting neighbors.

That the dependants who require sharp police superintendence should be left to the public authorities.

That non-residents should not be assisted without the knowledge and consent of the public officers of relief. Private benevolenc may extend to all the life relations of the poor, and touch such need as sanitary conditions, housing, education of children, instruction technical processes. The dispensers of charity are social physicia who are dealing with a complicated social disease, and charlatans great injury. Visitors must be taught and trained. Unity, and brutal competitive strife in this holy work, must characterize humanitarian enterprises. (Eberty.)

The system of State and communal relief is the basis of all man beneficence. In most of the cities some form of the " E feld" system, or, more properly, some form of individual treat under an organized method, has been established. The uni testimony is that efficient voluntary visitors can be found to co ate with the paid officials in the administration of relief funds. fessor Peabody's article in the Forum, on this subject, has pres the essential points here; and the Chicago Congress of 1893