ARTICLE I.-MEN OF WEALTH AND INSTITUTIONS OF LEARNING.

THE institutions here intended are those of higher education, colleges, universities, scientific and professional schools. The college offers liberal education. The scientific school gives a kindred, but narrower and more technical, training. The professional school fits for a special service. The university affords opportunity for extended courses of study, and for original research for the purpose of adding to the sum of human knowledge.

The term, men of wealth, is relative, but it may denote here those who have more property than the average of their own community, and are able to live in the better style there prevailing, and also to invest capital, either with or apart from their own efforts, for the acquisition of additional wealth.

The parts of a complicated machine can be understood in their function and importance, only as the structure and aim of the machine, as a whole, are intelligently apprehended. So a

view of our modern highly organized society in its entirety, and of certain co-working forces in its constitution and movement, is necessary, rightly to understand the functions and relations of two so important factors in it, as men of wealth and institutions of learning.

Civil society, that order of things in which men live together, and in which they, individually and collectively, may attain the true end of their being, embraces five institutions, viz: the family, the church, the school, the state, and the economic order.

The constituting principle of the family is in the domestic affections. Its function is the preservation of the species and the elementary training, or the unfolding of the man in his infantile period, according to his nature as a physical, intellectual, and spiritual being. In later life it affords sanctuary from every kind of care, and quiet opportunity for the enjoyment of every kind of satisfaction. Physically and chronologically the family is the basis of society, and as in itself a social unit, it touches human nature at more points than any other institution.

Man is a religious being. Hence society organizes the church for the promotion of his spiritual life. It affirms and fosters communion with God. Its aim is personal holiness. It thus teaches the ideal of manhood and the true use of life. So it gives the norm of procedure to every other institution.

Man is a political being. Hence society organizes itself into the state. The state is the institution of rights. Its function is to maintain equity among men in all their relations. Under the ægis of its protection, and by favor of its majesty and fos tering sympathy, the church, the school, the economic agencies, the family and the individual, each and all, follow in safety and freedom their own inherent impulse and law. But the state finds its controlling principle in the teaching of the church upon the nature and destiny of man.

Man is an intellectual being, and therefore society organizes the school. This in all its grades, from the primary department to the university, receiving its ideal from the church, seeks a fully unfolded and perfected manhood, in intellect and character. By this, man is qualified for the conduct of life and of the several institutions of society.

For the supply of his physical wants man is dependent upon, and by virtue of his intelligence, he is supreme over, the material world. Hence society is organized economically. The economic order subjects nature to man for the purposes of subsistence, and that not merely physical, but such subsistence as is adapted and proportioned to all man's possibilities, in the various relations that he may sustain in social or institutional life.

Evidently, the harmony, dignity, and efficiency, in which the social order shall move forward, depend on each institution duly fulfilling its mission. If the church foster asceticism, tolerate dead formalism, or in any way inadequately promote holiness, the right standard of conduct, and the most effective incentives will be wanting in all relations; the state, the school, the family, and the industrial order will lack both impulse and guidance, and society will languish at every point. When the state is corrupted or enfeebled, no men and no institutions are properly protected or sufficiently encouraged in their activities. If the family loses its purity and power, society is poisoned at its fountain; men start in life dwarfed in physical, mental and moral equipment. Where the economic system is obstructed or perverted, poverty comes upon many, and lack of sustenance and vigor characterizes every department of the social order.

These general and obvious considerations may aid us in showing the relation of men of wealth, a leading factor in the economic order, to higher institutions of learning, a controlling factor in the educational order of society.

I. In the first place it is important to outline the scope and significance of this class of educational institutions. The college consists of a body of men, provided with certain requisite facilities, set apart for the promotion of all knowledge and the liberal training of men; and also of a body of youth engaged in the pursuit of knowledge, and receiving large training of mind and character. Its mere existence therefore is a perpetual affirmation of the dignity of man, and of the inexpressible worth of perfected manhood. The common school is highly valued, but its service is far inferior. Its aim is to give such elementary knowledge as is indispensable in securing selfsupport, and in fulfilling the ordinary relations of citizenship.

But man is more than an instrument of production. He is an end in himself. Accordingly the college undertakes the full development of manhood, not merely equipping men for activities, but unfolding them, according to the possibilities of human nature as intellectual, moral, and immortal. The symbolizing of this conception in an institution, which, by the character of the men engaged in it, commands universal respect, is of supreme importance. Man is easily overborne by his passions, by his love of pleasure and of gain, of place and power, and the embodiment in a college, of the highest idea of his nature, is a steady restraint and a power unto salvation. Men readily see the value of knowledge which may be directly utilized in promoting subsistence or wealth, but the university declares the value of knowledge for its own sake, for the proper furnishing and feeding of man's soul, for the right development of his character, as a thinking, choosing being, responsible for what he is and becomes, as well as for his own livelihood. It is not the end of life to get a living; getting a living is only one of the means to life. Philosophy, or the rational explanation of God, man and the universe-science, or the rational exposition of the forces and laws by which the world goes onart and literature, or the expression of the human mind and experience, in forms of language and beauty-religion, or the joining of man to God in personal allegiance and love-it is in these that man participates in the divine, and so rises to the freedom and dignity of his nature and heritage. To fashion men by these inspirations is the function of the college. Matthew Arnold criticizes American civilization as lacking that which is interesting, that which is elevated and beautiful. It is precisely these which the institutions of learning are estab lished to foster and to contribute to our life. Sweep from this broad land the three hundred and fifty colleges scattered from the Atlantic to the Pacific, whose existence is an object lesson upon the essential nobility of manhood, and the ideals of life would be destroyed, the aspirations of youth would be transmuted into greed for gain and position, and society would immediately start on a rapid decline from civilization to barbarism.

But for a just estimate, it is necessary to observe that the college is not only important but indispensable to the healthful

continuance and effective operation of all the other institutions which have been named, as working together in the maintenance and progress of the existing social order. It has ever been the right arm of the church. In Christian philosophy, man is a reasonable creature, accountable for conforming character and conduct to an intelligent conception of the supreme being and of his relations to that being. He is to be brought into communion with God through his intelligence. Naturally, therefore, in Scripture the ministry is regarded as a teaching office. Accordingly ever since the schools of the prophets were established under Samuel, the church has insisted on an educated ministry. The first disciples of Jesus Christ were of the ordinary education of their time, but when the gospel was to be preached to the great Gentile peoples, the best educated man of the Jewish race was called to the service. And even he was required to give nearly three years to special training. Then he went forth with unparalleled energy and influence among the great cities of the time. It was he that gave the best and most complete exposition of his Master's life and work in epistles, which have been the light of the church in all subsequent generations. The eminent example of this graduate of the school of Gamaliel has never been forgotten. In the first centuries, the schools of Antioch and Alexandria, the latter connected with a great university, sent out trained theologians and preachers to mold the thought and life of the church. In Alexandria lived and taught that great and liberal scholar, Origen. Here also taught Athanasius, the ablest man and the successful champion of orthodoxy in the greatest controversy in the early church. In connection with him, the three great Cappadocian bishops, Basil of Caeserea, and the two Gregories, educated together at Athens, exercised a ruling influence over the Greek church during subsequent centuries. It is a significant tribute to the power of the college, that when their fellow student, Julian, became apostate, and wielded imperial authority to suppress Christianity, he forbade Christians to hold schools of rhetoric, grammar, and the classics, in order to prevent the spread of the obnoxious religion among the educated. As sacerdotalism came in, and the notion that ordination imparted some divine quality prevailed, the education of the