THE NEW SCHAFF-HERZOG
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South German (1869), the Saxon (1878), the North German (1880), the federation of Alsace-Lorraine (1884), the Silesian (1887), and the Thuringian (1890). At the head of all was placed, in 1896, a general federation representing all smaller unions under the leadership of Superintendent K. Krummacher in Elberfeld. Since 1855 international conferences have been held triennially, and in 1878 an international committee with two agents was instituted at Geneva. In this way the German associations have been influenced by foreign ones, especially by English and American societies of the same kind.
The principal difference between the Anglo- American and German unions consists in the fact that the former lay the chief stress upon the missionary activity of their members in regard to outsiders, while the latter do not. Another difference is the equal recognition of all denominations on the part of Anglo-American societies, while the German and Scandinavian societies consider themselves as belonging to their respective state churches. Of about 1,800 German young men’s associations some 1,400 belong to the federations already mentioned, which have 14 newspapers, 40 buildings of their own, and 25 secretaries and agents. The life of the
societies in their inward aspect is de- 3. Methods, veloped by devotional exercises, in- Aims, and Struction, and entertainment. Accord- Results. ing to their motto, Ps. cxix. 9, God’s word is the basis, center, and rule of the associations. In their headquarters special Bible hours are held, and discussions of the Bible take place even on evenings which are devoted to other purposes. Yet religion is only one phase of the life of these societies, although it is their allpermeating spirit. Education is also a very important factor; there are libraries in the different houses of the societies; courses are given in the branches of the public schools, as well as in bookkeeping, drawing, French, and English; exercises in debates and recitations take place; and popular lectures are delivered on history and natural science. Instruction in the strict sense, however, is the weakest point in these associations, since the available funds very rarely enable them to secure teaching forces which can compete with those of better-endowed institutions. The social side shows more satisfactory results; vocal and instrumental music are especially fostered, as are gymnastics, games, and theatricals. It is inevitable that such strenuous activity within the associations must have some influence upon the outside world. Although proselyting is prohibited, sermons and tracts are distributed, aid is given to the teaching forces of Sunday-schools, and destitute young men are cared for even though they may not belong to the association, special assistance being given young men coming to Berlin and other large cities. Since 1891 there has also been a mission for soldiers, and similar missions have been formed for waiters, bakers, and other working men who can not attend church on Sunday. The associations have likewise been active in charitable work by creating employment bureaus, provisions for lodgings, saving-banks, sick funds, and burial funds,
From these young men’s associations have been developed the so-called Jugendvereine, or apprentices’ associations, the Christian associations for young business people, the young men’s Christian associations (formed in strict accordance with the American Y. M. C. A.), and the Christian Endeavor societies. The Jugendvereine naturally branched off from the young men’s associations in the wider sense, and since young men under seventeen did not
harmonize in all respects with their 4. Protes- older ‘companions on account of the tant Off- difference in age, and since the journeyshoots from men (Gesellen) clung strictly to their Young higher rank over against the appren- Men’s As- tices, special associations for younger sociations. people were formed. The fostering of this special branch of young men found its characteristic expression in Stuttgart, where a building was erected in 1867 with dormitories, dining-rooms, and assembly halls. The Christian associations for young business people owe their existence to the desire of these young men to maintain their interests as a separate class of people. They were founded in 1848, and consist of ten societies, which form a confederation. The young men’s Christian associations, modeled on the American institution, were founded in Berlin in 1883 by the German-American Fritz Schliimbach. Here the distinction between the different Protestant denominations is wiped out, and efforts are made to attract outsiders to the associations. These societies have enjoyed aristocratic patronage and are provided with large sums of money; and they have been introduced in a number of German cities, where their stately buildings have gained them many members. Their work is divided among different committees according to the different talents of the individuals, and is directed especially to bakers, soldiers, waiters, gardeners, and street-railway men. The endeavor societies do not differ from the American societies of the same character. Their purpose is to further the religious life of their members by Christian fellowship.
The Roman Catholic associations of working men (Gesellenvereine) form the counterpart of the Protestant young men’s associations, and were founded by A. Kolping (1813-65), who had himself been an artizan until he succeeded, after great toil and labor, in entering the priesthood. He knew his former as-
sociates and their wants, and possessed
5. Roman a talent for organization. The begin-
Catholic nings of these societies date back to
Young 1845. Their president must be always Men’s As- a priest, who is proposed to the bishop sociations. of the diocese in agreement with the
general committee of the local union. These associations have been successfully incorporated within the Roman Church, the whole matter being treated from the very first as a diocesan affair. The chief purpose of these associations is the awakening and fostering of the religious life of their members. Cologne is their central seat, and their hospices for working men correspond to the Protestant homes of a similar character. On the evenings of Sundays and holidays there are lectures of an instructive and entertaining nature; in summer outings take