ral
and spiritual culture in the task. To illustrate, let us note the
following: "The aim of all the religious work in our institution is to
build up a strong Christian character, to develop the spirit of
service, and to train in the methods and the habit of religious work."
"This work aims at teaching colored young people how to want the best
things in life, and at training them in ability to get those things by
skill of hand and power of mind. Character and efficiency are thus the
twin essentials of the ideal. It would enable its pupils to make a
sufficient living, teach them to live efficient lives, and inspire
them to render society sufficient service. To hold such an aim
thoroughgoingly is to be positively Christian." "To all who are
inclined to respect the Christian religion and its institutions, the
welcome hand will be heartily extended; but to those whose influence
will be prejudicial to religion and good morals, no protracted stay
can be allowed; since the success of an educational institution is
strictly proportional to its moral tone." "Self-mastery, symmetrical
character, high ideals and purposes are regarded as the chief ends of
education. Special attention is given to the spiritual needs of the
students. In the life and discipline of the school, constant effort is
made to inculcate Christian principles." These are some of the typical
statements published in catalogues, announcements and in other college
advertising media.

One will note that although the great majority of these colleges and
universities are sectarian they have refrained, theoretically at
least, from obtruding sectarianism in the religious education. They
have made sectarianism take at least a secondary place. This is
further strengthened by the fact that there are in these
denominational schools 36 Catholics who apparently have met no
offensive media of instruction.

The results justify the following statement concerning the conception
of religious education in Negro colleges and universities: They
conceive religious education to be no quantum of doctrine but a life
lived efficiently, being animated by the social service motive. Thus
religious education is social evolution, and ninety-nine per cent of
those in charge of these institutions have conceptions of religious
education becoming more efficient than it now is. As proof of this, I
may cite the results of their answers to question; fifteen in the
general questionnaire. This questi