RELIGION AT HARVARD.

[The following statement of facts ought to destroy any bad impression caused by the article in the last Magenta. The writer of that article made the mistake of supposing that he had merely to express the ideas of outsiders in simple terms, and their extravagance would be so apparent as to make elaborate refutation unnecessary; hence he gave a concise summary of the arguments that time and again have been used against Harvard by false critics. - ED.]

MR. EDITOR: I heartily agree with your contributor upon the main points of his "Religion in Harvard." I need to apologize to you for saying the same things over again, and will urge as my excuse the irony which he employed, and which some seem inclined to take in good earnest. At the same time I hope to add some facts to substantiate his position.

Harvard College, in its printed advertisement, published in the Atlantic some time since, said: "The University respects, and does not seek to influence, the religious opinions of its students." To this it adheres. The topic of religion is not introduced in the College exercises except when the subject necessarily suggests it, - as Philosophy may do. And no influence is exerted to make the students Unitarians. (I bring forward this name, because it is true that the College has a Unitarian pastor. But he is a man apparently as acceptable to Orthodox Congregationalists and Baptists as to Unitarians, for he is invited to preach in their pulpits.)

But the influence of the College will be best ascertained if we look at the religious life of the students. This, among those who make any claims to being religious men, is of as high a character as at other colleges. Certainly, men do not pretend to religion from selfish motives, nor is their piety a hot-house growth. They profess religion because they believe it, and stand by it all the better for the lack of a forcing temperature. The College is a little world by itself, and the bad influences of a world are here, and the good also.

There are three religious organizations among us, which hold precisely the position of churches in the outside world. There is, first, the Christian Brethren. This society was organized in 1802. It corresponds to a Baptist or Congregationalist church. It was founded to keep alive the fund-mental ideas of Evangelical Christianity, just as one of those churches. It requires assent to the common Evangelical doctrines for admission to regular membership, but invites all students to its meetings. These are characterized by the same spirit that may be felt in any Evangelical prayer-meeting, and have been very recently commended to the writer by a Yale Theological Professor. Next, in order of age, stands the St. Paul's Society, founded in 1861. This, again, may be compared to an Episcopal church. It is designed to draw Episcopalians together, "afford them opportunities of uniting in worship agreeably to the spirit and forms of their church, and of giving counsel and support in the performance of Christian duties." Then, closing the list, and founded in 1871, is the Christian Union. This also may be compared to a Unitarian church. It admits all interested in religious things without regard to their doctrinal belief, and seeks to cultivate in them more earnestness and truth. The meetings are free in discussion and remark, but reverential in tone.

In these societies, as members, are included about one fourth of the Undergraduates. It would be difficult to find a community in the world at large where a like proportion were members of the churches. Furthermore, these societies employ methods of work very similar to those of the churches outside. The Christian Brethren supply the College Reading-Room with six religious papers and several magazines. The St. Paul's hold special services during Lent, and two successive courses of sermons for students have been provided at their expense. Both the Christian Brethren and the St. Paul's have religious libraries.

In the different theological seminaries Harvard men are found taking the highest positions, not merely in point of scholarship, but in everything that makes a man esteemed in such a place.

Such, I believe, is the state of religion at Harvard. And it is evident from these considerations that no one man can be considered as an example of the religious influence of the College; but rather we must decide what this is as we would in an ordinary New England village.

Yours very truly,

I.H.I