University of Virginia Library

III

If you had asked Babbitt what his religion was, he would have answered in sonorous Boosters'-Club rhetoric, "My religion is to serve my fellow men, to honor my brother as myself, and to do my bit to make life happier for one and all.'' If you had pressed him for more detail, he would have announced, "I'm a member of the Presbyterian Church, and naturally, I accept its doctrines.'' If you had been so brutal as to go on, he would have protested, "There's no use discussing and arguing about religion; it just stirs up bad feeling.''

Actually, the content of his theology was that there was a supreme being who had tried to make us perfect, but presumably had failed; that if one was a Good Man he would go to a place called Heaven (Babbitt unconsciously pictured it as rather like an excellent hotel with a private garden), but if one was a Bad Man, that is, if he murdered or committed burglary or used cocaine or had mistresses or sold non-existent real estate, he would be punished. Babbitt was uncertain, however, about what he called "this business of Hell.'' He

explained to Ted, "Of course I'm pretty liberal; I don't exactly believe in a fire-and-brimstone Hell. Stands to reason, though, that a fellow can't get away with all sorts of Vice and not get nicked for it, see how I mean?''

Upon this theology he rarely pondered. The kernel of his practical religion was that it was respectable, and beneficial to one's business, to be seen going to services; that the church kept the Worst Elements from being still worse; and that the pastor's sermons, however dull they might seem at the time of taking, yet had a voodooistic power which "did a fellow good—kept him in touch with Higher Things.''

His first investigations for the Sunday School Advisory Committee did not inspire him.

He liked the Busy Folks' Bible Class, composed of mature men and women and addressed by the old-school physician, Dr. T. Atkins Jordan, in a sparkling style comparable to that of the more refined humorous after-dinner speakers, but when he went down to the junior classes he was disconcerted. He heard Sheldon Smeeth, educational director of the Y.M.C.A. and leader of the church-choir, a pale but strenuous young man with curly hair and a smile, teaching a class of sixteen-year-old boys. Smeeth lovingly admonished them, "Now, fellows, I'm going to have a Heart to Heart Talk Evening at my house next Thursday. We'll get off by ourselves and be frank about our Secret Worries. You can just tell old Sheldy anything, like all the fellows do at the Y. I'm going to explain frankly about the horrible practises a kiddy falls into unless he's guided by a Big Brother, and about the perils and glory of Sex.'' Old Sheldy beamed damply; the boys looked ashamed; and Babbitt didn't know which way to turn his embarrassed eyes.

Less annoying but also much duller were the minor classes which were being instructed in philosophy and Oriental ethnology by earnest spinsters. Most of them met in the highly

varnished Sunday School room, but there was an overflow to the basement, which was decorated with varicose water-pipes and lighted by small windows high up in the oozing wall. What Babbitt saw, however, was the First Congregational Church of Catawba. He was back in the Sunday School of his boyhood. He smelled again that polite stuffiness to be found only in church parlors; he recalled the case of drab Sunday School books: "Hetty, a Humble Heroine'' and "Josephus, a Lad of Palestine;'' he thumbed once more the high-colored text-cards which no boy wanted but no boy liked to throw away, because they were somehow sacred; he was tortured by the stumbling rote of thirty-five years ago, as in the vast Zenith church he listened to:

"Now, Edgar, you read the next verse. What does it mean when it says it's easier for a camel to go through a needle's eye? What does this teach us? Clarence! Please don't wiggle so! If you had studied your lesson you wouldn't be so fidgety. Now, Earl, what is the lesson Jesus was trying to teach his disciples? The one thing I want you to especially remember, boys, is the words, `With God all things are possible.' Just think of that always—Clarence, please pay attention— just say `With God all things are possible' whenever you feel discouraged, and, Alec, will you read the next verse; if you'd pay attention you wouldn't lose your place!''

Drone—drone—drone—gigantic bees that boomed in a cavern of drowsiness—

Babbitt started from his open-eyed nap, thanked the teacher for "the privilege of listening to her splendid teaching,'' and staggered on to the next circle.

After two weeks of this he had no suggestions whatever for the Reverend Dr. Drew.

Then he discovered a world of Sunday School journals, an enormous and busy domain of weeklies and monthlies which were as technical, as practical and forward-looking, as the

real-estate columns or the shoe-trade magazines. He bought half a dozen of them at a religious book-shop and till after midnight he read them and admired.

He found many lucrative tips on "Focusing Appeals,'' "Scouting for New Members,'' and "Getting Prospects to Sign up with the Sunday School.'' He particularly liked the word "prospects,'' and he was moved by the rubric:

"The moral springs of the community's life lie deep in its Sunday Schools—its schools of religious instruction and inspiration. Neglect now means loss of spiritual vigor and moral power in years to come.... Facts like the above, followed by a straight-arm appeal, will reach folks who can never be laughed or jollied into doing their part.''

Babbitt admitted, "That's so. I used to skin out of the ole Sunday School at Catawba every chance I got, but same time, I wouldn't be where I am to-day, maybe, if it hadn't been for its training in—in moral power. And all about the Bible. (Great literature. Have to read some of it again, one of these days.''

How scientifically the Sunday School could be organized he learned from an article in the Westminster Adult Bible Class:

"The second vice-president looks after the fellowship of the class. She chooses a group to help her. These become ushers. Every one who comes gets a glad hand. No one goes away a stranger. One member of the group stands on the doorstep and invites passers-by to come in.''

Perhaps most of all Babbitt appreciated the remarks by William H. Ridgway in the Sunday School Times:

"If you have a Sunday School class without any pep and get-up-and-go in it, that is, without interest, that is uncertain in attendance, that acts like a fellow with the spring fever, let old Dr. Ridgway write you a prescription. Rx. Invite the Bunch for Supper.''

The Sunday School journals were as well rounded as they

were practical. They neglected none of the arts. As to music the Sunday School Times advertised that C. Harold Lowden, "known to thousands through his sacred compositions,'' had written a new masterpiece, "entitled `Yearning for You.' The poem, by Harry D. Kerr, is one of the daintiest you could imagine and the music is indescribably beautiful. Critics are agreed that it will sweep the country. May be made into a charming sacred song by substituting the hymn words, `I Heard the Voice of Jesus Say.' ''

Even manual training was adequately considered. Babbitt noted an ingenious way of illustrating the resurrection of Jesus Christ:

"Model for Pupils to Make. Tomb with Rolling Door. —Use a square covered box turned upside down. Pull the cover forward a little to form a groove at the bottom. Cut a square door, also cut a circle of cardboard to more than cover the door. Cover the circular door and the tomb thickly with stiff mixture of sand, flour and water and let it dry. It was the heavy circular stone over the door the women found `rolled away' on Easter morning. This is the story we are to `Go-tell.' ''

In their advertisements the Sunday School journals were thoroughly efficient. Babbitt was interested in a preparation which "takes the place of exercise for sedentary men by building up depleted nerve tissue, nourishing the brain and the digestive system.'' He was edified to learn that the selling of Bibles was a hustling and strictly competitive industry, and as an expert on hygiene he was pleased by the Sanitary Communion Outfit Company's announcement of "an improved and satisfactory outfit throughout, including highly polished beautiful mahogany tray. This tray eliminates all noise, is lighter and more easily handled than others and is more in keeping with the furniture of the church than a tray of any other material.''