Religious and Social Life 443
This change was made the easier by the presence among the
students of increasing numbers from other sections of the country and
of other religious faiths, as told above. Even in many of the Baptist
churches of the North the emphasis is no longer on evangelism and
the denominational enthusiasm is small. The greater number of the
Northern students, however, were of other faiths, 42 Roman Catholics
in 1941-42, many of whom have never darkened the doors of a church
of other faiths, to care for whom the Catholic bishop built a church in
Wake Forest in the year 1939, where a priest regularly holds mass. Of
course, they know only a sacramental religion, but Episcopalians, of
whom 30 students are listed above, and the Lutherans, with 14
students, know little of the evangelistic appeal of the usual Baptist
church. The Methodists have since 1937 had a church of their own
faith in Wake Forest, and neither the 153 Methodist students nor the
62 Presbyterians see eye to eye with the Baptists and can hardly be
expected to have much more than a spectator's interest in such things
as the Baptist Students' Union or a revival in the Wake Forest Baptist
Church. Doubtless many or all of them are sympathetic with their
Baptist fellow students and learn to respect their faith, but on the other
hand the Baptist students of
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ligion During Fifty Years, Association Press, 1935. In the last chapter of the first,
"Turning Towards New Ways," is a good summary of the new lines of interest and
activity by which students were led to discredit and neglect evangelistic
Christianity.
From the second of the books named above is the following quotation, which
though specifically with reference to students belonging to the Y.M.C.A., with
slight modification indicates the condition among large groups of Wake Forest
College students in the years beginning as early as 1930:
"With the Intercollegiate Y.M.C.A. attention became centered largely on social
and world problems. Through textbooks on such issues; through use of outstanding
speakers with a radical point of view on social, economic, and international
questions; through summer research groups on industrial issues; through interracial
activities; through the Bible-study program; and through summer conferences and
other gatherings the organization challenged students with the urgency of problems
thrown into relief by the war.
"Moreover, many of the leaders of the Intercollegiate Y.M.C.A. sought to in-
fluence the organization to become an agency for promoting certain specific
attitudes concerning such issues. . . . One's personal loyalty as a follower of Jesus
came to mean for many a commitment at any cost to a single point of view on social
issues, as earlier volunteering for foreign missionary service had been the indication
of complete consecration."
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