tween the pulpit and social and civic life. At best the latter task is difficult, but the difficulty is greatly enhanced when a fundamental attitude is in the way. The problem is not that of forsaking evangelism for the other things but of connecting religion with all its legitimate results.

Another result of the strong evangelistic tendency has been the equally strong doctrinal conservatism. Southern conservatism in doctrinal matters is not to be explained merely on the view that the ministry is inherently averse to new truth. It grows very largely out of the fact that the old truth has worked well. When you conceive religion as a thought process it is one thing; but when you conceive it as a propaganda it is quite another. In the former case the supreme thing will seem to be individualism, freedom, originality; in the latter fixed beliefs, tried and tested doctrines, useful and successful creeds. The latter is the pragmatic way of regarding truth, and unconsciously or consciously the Southern ministry has acted, in the main, upon the pragmatic method. The survival value, therefore, of the creeds, or its practical efficiency like the organ of the animal in the struggle for life, has been the test. To the Southern evangelistic preacher his doctrinal system has been like King Arthur's sword, Excalibur, too trusty to be cast aside for any other.

This conservatism has been fostered further by the fact that the South has been so largely rural rather than urban in character. Complex sociological conditions have not existed, hence sociological and kindred studies have not been felt to be so urgent. Conditions are changing in these regards, however, and the process of adaptation will be increasingly necessary.

Political causes have also affected theological con

ditions in the South. The comparative isolation of the South from the political life of the nation since the war has resulted in various common moulds of life and thought. Political uniformity has tended to theological uniformity. By theological uniformity I mean here fundamental attitudes rather than specific creeds. At the present stage of man's development excessive uniformity is nearly always productive of stagnation. When social or political or religious life represses initiative and individualism in thought or action unduly, a great brood of evils invariably follows. The sentiment of loyalty is always strong in Southern men and women, and it is a tremendous factor for good when properly directed. What is needed in the South as elsewhere in the country is more adequate ideals in all spheres, ethics, social and political life and religion. We need to conserve all the sound elements in our present life and go forward towards our full destiny in the nation's life, the world's life, and above all in the Kingdom of God.

That our theological seminaries are awakening to a sense of their great calling to be factors in the life of the South is manifest in a number of ways. For one thing there is an increasing sense of the urgent necessity of making theological training practical, of connecting it with human life and human needs. To this end many additions have been made to the curricula of a large number of schools. English Bible courses are now quite general in the theological seminaries of the South. The Southern Baptist Seminary at Louisville led in establishing a chair of Sunday school pedagogy and method in 1907, and since then several other schools have undertaken similar work in one form or another.

The Southwestern Baptist Seminary at Waco,

Vol. 10-21

Texas, inaugurated a chair of evangelism in 1908 and others will doubtless follow. Comparative religion and missions is a subject receiving increasing attention, as is also sociology.

The Lutheran School in South Carolina has courses of study on missions and the Sunday school. The Union Presbyterian Seminary at Richmond, Va., teaches missions and has lectures on the Sunday school and on social questions. The Louisville Presbyterian school has courses on the Sunday school, evangelism, missions, and was the first among Presbyterian schools to introduce a course in the English Bible.

Endowments.

The theological seminaries of the South for the most part have pitiably small endowments. The Lutheran School in South Carolina has only $30,000; The Cumberland Presbyterian School in Tennessee, $90,000; The Christian Bible College at Lexington, Ky., $150,000. A few schools have endowments ranging between $250,000 and $500,000. A much larger number have no endowment whatever. For some reason philanthropists of North and South alike have seemed to prefer other schools than those of theology in bestowing their large gifts. And yet it is true that no class of men have done so much to mould the better elements of Southern life and sentiment as the men sent out by the theological seminaries. Southern people in the churches love their preachers and are loyal to them. The ministry of the South would be able to achieve almost anything if properly trained. Southern civilization, growth and progress wait upon them perhaps more than any other one class of men. The writer could name communities in which the preacher or preachers have

literally created sentiment for public schools as well as schools themselves and have thus transformed those communities. With adequate endowments and equipments Southern theological schools would gain tremendously in their influence as social factors in the highest development of the people.

BIBLIOGRAPHY.-Broadus, J. A.: Memoir of Jas. P. Boyce (New York, 1893); Moore, W. S. and Scherer, T.: Centennial General Catalogue of Union Theological Seminary (Richmond, Va.); Robertson, A. T.: Life and Letters of John A. Broadus (1901); advance sheets of article for Methodist Quarterly Review of Nashville, Tenn., on "Methodists and Theological Education;" Constitution and Plan of Union Theological Seminary in Virginia (Richmond, Va., 1906); Current annuals or catalogues of the various schools; articles in denominational encyclopedias on the schools named in the text; Report of United States Commissioner of Education (2 vols., 1907); American College and Private School Directory (New York, 1908); Patterson's College and School Directory of the United States and Canada (Chicago, 1908); Dexter's History of Education in the United States (New York, 1904); Handbook of Learned Societies and Institutions of America (Carnegie Institution, Washington, D. C., 1908).

EDGAR YOUNG MULLINS,

President Southern Baptist Theological Seminary, Louisville, Ky.

CHAPTER XII.

LEGAL EDUCATION IN THE SOUTHERN STATES.

HE most casual reader of the beginnings of American history must be struck with the conspicuous and important part played by the lawyers among that remarkable group of constructive statesmen who secured independence for the united colonies, and framed and launched the Federal government of the new Republic. James Otis in Massachusetts, while professionally resisting

the tyranny of the writs of assistance, and Patrick Henry in Virginia, while opposing in the courtroom the tyranny of the Established Church, first gave voice to the country's awakening sentiment of resistance to oppression. Of the fifty-six signers of the Declaration of Independence, twenty-five were lawyers; while of the fifty-five members of the Constitutional Convention of 1787, thirty were members of the legal profession. This predominating influence of those trained in the law is even more striking among the delegates from the Southern states, for of the twenty-one signers of the Declaration of Independence accredited to the South, twelve were lawyers; while of the twenty-five Southern members of the Constitutional Convention, thirteen were lawyers. But it is not only in the fields of national activity that we find evidence of the great ability, sound and broad scholarship, and patriotic achievements of the Southern lawyers who distinguished this early period of American history. In the construction of the earliest constitutions and the first statutes of the Southern states, and the wise and liberal application of these laws to cases litigated before the courts, the services of such eminent lawyers as Wythe, Pendleton, Randolph, Nicholas, Davie, Rutledge and Pinckney were invaluable.* The student of the achievements of these great lawyers and their scarcely less distinguished contemporaries, quickly perceives that these men did not take merely the narrow professional view of the duties of the offices assumed by them, but in the

* See Wythe's opinion in Commonwealth v. Caton, 4 Call, 5. This is the first reported case declaring the right of the courts to declare acts of the legislature which violate the constitution to be null and void. Decided in 1782 it antedated, by more than twenty years the famous opinion of Marshall, C. J., in Marbury v. Madison, 1 Cranch, 137. It seems that in 1780 a similar conclusion had been reached in New Jersey, in a case not reported. See 1 Thayer's Cases on Constitutional Law, 62, note. See also The First Hayburn Case (1792) in American Historical Review, vol. xiil., p. 281.