¹ For example see Babson, Roger, “Do Praying Fathers Have Preying Sons?”, Davis, Jerome W., ed., Business and the Church (New York, 1926), 50Google Scholar; Sumner, Keene, “The Kind of Parents Our Big Business Men Had,” American Magazine, Vol. 101 (March, 1926), 15.Google Scholar

² Beard, Charles A., Mary, The Rise of American Civilization, II (New York, 1927), 173.Google ScholarHendrick, Burton J., The Life of Andrew Carnegie (Garden City, New York, 1932), 65Google Scholar, believed Carnegie to be a fairly active church member.

³ Carnegie, Andrew, Autobiography (Boston, 1920), 23.Google Scholar One biographer of Carnegie has insisted that Carnegie had no religion beyond a broad belief in a controlling force and the probability of a hereafter of some sort; that Carnegie held Mohammed, Buddha, Confucius and Christ as equally good teachers “each in his own day and own way”; and that Carnegie could discover no difference in religion not traceable to temperaments and temperatures. Winkler, John K., Incredible Carnegie (New York, 1931), 16.Google Scholar

⁴ Carnegie, Autobiography, 75–76.

⁵ That businessmen did not want to become known as strict sectarians was implied in a number of autobiographies and biographies. For example, see Flynn, John T., Men of Wealth (New York, 1941), 232Google Scholar; Snavely, Joseph Richard, Milton S. Hershey, Builder (Hershey, Pennsylvania, 1935), 221.Google ScholarHarvey, George, Henry Clay Frick, the Man (New York, 1928), 371Google Scholar; Ford, Henry, My Life and Work (Garden City, New York, 1926), 251.Google Scholar

⁶ Lane, Wheaton J., Commodore Vanderbilt (New York, 1942), 310.Google Scholar

⁷ Larson, Henrietta M., Jay Cooke, Private Banker (Cambridge, Mass., 1936), 57.CrossRefGoogle Scholar

⁸ Cunningham, William J., “James Jerome Hill,” Malone, Dumas, ed., Dictionary of American Biography, IX (New York, 1932), 40–41.Google Scholar Hill, Rockefeller and James C. Stillman were much impressed by the organization and disciplinary powers of the Roman Catholic Church. See Pyle, Joseph Gilpin, The Life of James J. Hill (Garden City, New York, 1917), 63–64Google Scholar; Rockefeller, John D., Random Reminiscences of Men and Events (Garden City, New York, 1909), 169–70Google Scholar; Burr, Anna Robeson, The Portrait of a Banker (New York, 1927), 321.Google Scholar

⁹ Smith, Arthur D. Howden, Men Who Run America (Indianapolis, 1935), 92Google Scholar; Satterlee, Herbert L., J. Pierpont Morgan (New York, 1939), 157Google Scholar; Allen, Frederick Lewis, The Great Pierpont Morgan (New York, 1949), 73–75, 129–36.Google Scholar

¹⁰ Appel, Joseph H., The Business Biography of John Wanamaker(New York, 1930), 359.Google Scholar

¹¹ Cleveland, H. I., “Philip Armour, Merchant,” Worlds Work, I (March, 1901), 547.Google Scholar

¹² Shepherd, William G., “The Church of Today and Tomorrow,” Harpers, Vol. 141 (Aug., 1920), 373Google Scholar, reported that the average citizen, realizing that businessmen found efficiency and strength by entering into combines, wondered why the Protestant churches did not do the same. On a trip through a Western town, Armour was reported as greatly annoyed at the presence of church edifices on each of the four corners of the two principal streets. When one of the pastors said that he was proud to shake the hand of a man who could not be “cornered,” Armour succinctly stated: “I don't think corners in wheat and pork are in it the way you four fellows are trying to four-corner religion in this town. How much is the debt on these churches all told? You say a thousand dollars will free them? Well, I will give that much if three of you fellows will resign and these churches will unite.” Gunsaulus, Frank, “Philip D. Armour: A Character Sketch,” Review of Reviews, Vol. 23 (Feb., 1901), 174.Google Scholar

¹³ Carnegie, Autobiography, 278.

¹⁴ Hendrick, Life of Andrew Carnegie, 261.

¹⁵ Crane, Frank, “Ten Good Points about the ‘Everyday Man’” American Magazine, Vol. 87 (Jan., 1919), 44.Google Scholar See also Current Opinion, Vol. 57 (Sept., 1914), 189; Vol. 58 (June, 1915), 4,212; Literary Digest, Vol. 50 (26 June 1915), 1,540; Vol. 76 (31 March 1923), 32.

¹⁶ There was and continues to be a large body of material concerning the business value of tithing. For example, see Shepherd, William G., “Men Who Tithe,” Worlds Work, Vol. 48 (July, 1924), 360Google Scholar; McCafferty, E. D., Henry J. Heinz (New York, 1923), 196.Google Scholar Of course, not all businessmen were tithers. Of the group who were not, James B. Duke probably expressed one attitude when he said, “I am going to give a good part to the Lord, but I can make better interest for Him by keeping it while I live.” Jenkins, John Wilbur, James B. Duke (New York, 1927), 80.Google Scholar

¹⁷ Crane, , “Ten Good Points about the ‘Everyday Man’” American Magazine (Jan., 1919), 44.Google Scholar

¹⁸ Nicholson, Meredith, “Should Smith Go to Church?”, Atlantic, Vol. 109 (June, 1912), 725.Google Scholar See also Wallace, Eugenia, “The Business Woman Considers the Church,” The Century Magazine, Vol. 115 (Jan., 1928), 270.Google Scholar

¹⁹ For example, see Nash, Arthur, “A Bible Text that worked a Business Miracle,” American Magazine, Vol. 92 (Oct., 1921), 37Google Scholar; Wilson, Bert, The Christian and His Money Problems (New York, 1932), 27Google Scholar; Penney, J. C., The Man with a Thousand Partners (New York, 1931), 42Google Scholar; Mitteil, Sherman F., ed., Speaking of Change: A Selection of Speeches and Articles by Edward A. Filene (Washington, D. C., 1939), 1–14, 197–216, 320–23.Google Scholar

²⁰ Warren, Waldo Pondray, Thoughts on Business (Chicago, 1907), 23.Google Scholar

²¹ Bush, Irving T., “A Business Man's View of Religion, Outlook, Vol. 146 (1927), 450.Google Scholar In this article Bush contended that a businessman's belief should be so simple that he could kneel in a Mohammedan mosque, or a Hindu temple, giving thanks to a Power beyond all beliefs. “Does it really matter,” Bush asked, whether the worshipper believes his God is in the wooden image before which he kneels, in the heavens above, or in his own heart?” Doubt concerning miracles should not upset the businessman's belief, he contended, for there was enough religion left if all miracles were discarded.

²² Calkins, Earnest Elmo, “Business the Civilizer,” Atlantic, Vol. 141 (Feb., 1928), 157.Google Scholar

²³ Phillips, David Graham, “The Business Organization of the Church,” Harpers, Vol. 107 (July, 1903), 207–8.Google Scholar

²⁴ Of course not all church leaders accepted such values. Of the opposite opinion was Dr. W. J. Dawson, pastor of the First Presbyterian Church in Newark, who was reported as saying, “… it is more essential today to restore a profound reverence for religious ideals than to organize a church for popular success by business methods.” Christian Century, Vol. 41 (28 Aug. 1924), 1, 119.

²⁵ Conwell, Russell H., “How to Make the Church Pay,” Independent, Vol. 54 (1902), 732–3.Google Scholar

²⁶ Burr, Agnes Ruth, Russell H. Conwell (Philadelphia, 1908), 182–3.Google Scholar

²⁷ There was voluminous literature in the popular periodicals about the necessity for a new type of preacher. According to the Nation, Vol. 95 (Oct., 1912), 402–3, in an article entitled “Efficiency Tests for Clergymen,” the moderator of the General Assembly of Presbyterian ministers had been especially severe upon the clergy for their shocking waste of time and energy and desired that the pastor become a “driving man of business.” Leupp, Francis E., “The Minister and the Men,” Atlantic, Vol. 106 (July, 1910), 50–53Google Scholar, suggested a probationary period for the minister as a farmer, merchant, clerk, or a mechanic before he assumed his duties of caring for men's souls. See also Kenna, James Brett, “Minister or Business Executive,” Harpers, Vol. 157 (June, 1928), 38–44.Google Scholar Conwell noted that some of the “brightest preachers on earth, those who will deliver their sermons with impressiveness to the heart and mind, and whose spiritual fervor never seems to cease, make entire shipwrecks of their church life.” Conwell, Russell H., “The Church in the Future,” Hurlburt, Jesse L., ed., Sunday Half Hours with Great Preachers (Chicago, 1907), 591.Google Scholar

²⁸ Christian Century, Vol. 44 (17 June 1926), 765.

²⁹ See Davis, Jerome, “A Study of Protestant Church Boards of Control,” American Journal of Sociology, Vol. 38 (1932), 431.CrossRefGoogle Scholar F. L. S. Harman, secretary of the Los Angeles Chamber of Commerce commented, however, upon the tendency of church trustees who were models of business accuracy in their own commercial enterprises to treat the business of the church in a slovenly fashion. Christian Century, Vol. 43 (29 July 1926), 932.

³⁰ Hamlin, Teunis D., “Business Principles in the Administration of Churches,” Independent, Vol. 53 (1901), 2, 231.Google Scholar

³¹ “The Church's Need of the Efficiency Engineer,” Review of Reviews, Vol. 45 (12 March 1912), 350–1.

³² Babson, Roger W., Fundamentals of Prosperity (New York, 1923), 90.Google Scholar

³³ Barton, Bruce, What Can A Man Believe? (Indianapolis, 1927), 188–204.Google Scholar

³⁴ Babson, Fundamentals of Prosperity, 90.

³⁵ “Religion Has Too Much Plant,” Christian Century, Vol. 50 (15 Feb. 1933), 215.

³⁶ It has been suggested that the alliance between religion and business advertising came into being at the time of World War I, when religion and the Chamber of Commerce mounted the same platform to engage in the selling of war bonds. See Jesse Sprague, Rainsford, High Pressure (New York, 1938)Google Scholar, chap. v. See also Rorty, James, Our Master's Voice: Advertising (New York, 1934), chaps. 18, 19, 20.Google Scholar

³⁷ Regarding the reinterpretation movement, a religious periodical said: “It is interesting and sometimes pathetic to see how each age and generation, each culture and civilization, attempts to authenticate its most cherished ideals by writing them into the character of Jesus.” Bouck White's The Call of the Carpenter, in which Christ was made the patron saint of the revolutionary movement, was suggested as antidote to the business reinterpretation. “Jesus as Efficiency Expert,” Christian Century, Vol. 42 (2 July 1925), 851–2.

³⁸ See Niebuhr, Reinhold, “What are the Churches Advertising?”, Christian Century, Vol. 41 (27 Nov. 1924), 1, 532–3.Google Scholar

³⁹ An advertisement of Reisner's read: “Come to Church. Public worship increases your efficiency”; see Sprague, Jesse Rainsford, “Religion in Business,” Harpers, Vol. 155 (Sept., 1927), 438.Google Scholar See also Christian Century, Vol. 46 (7 Feb. 1929), 192–3, for attack upon Reisner's business methods.

⁴⁰ Reisner, Christian F., Church Publicity (New York, 1913), 74.Google Scholar

⁴¹ Christian Century, Vol. 43 (25 Feb. 1926), 268.

⁴² See Douglass, Lloyd C., “Comely Praise,” Christian Century, Vol. 43 (21 Jan. 1926), 76Google Scholar, on effective and businesslike newspaper publicity for churches.

⁴³ See Smith, Roy L., Winning Ways for Working Churches (New York, 1932), 165Google Scholar; Reisner, Church Publicity, 283; Christian Century, Vol. 42 (20 Aug. 1925), 1,054.

⁴⁴ For economic and spiritual significance of the Bible to the earlier American businessman, see Lane, Commodore Vanderbilt, 320; Appel, Business Biography of John Wanamaker, 16–17.

⁴⁵ “The Book that has helped most in Business,” American Magazine, Vol. 84 (24 Dec. 1917), 103. This article was anonymous, although it has been disclosed that Hershey helped to sponsor its publication. Snavely, Milton S. Hershey, Builder, 221.

⁴⁶ Knopf, Karl Sumner, “Hollywood opens its Bible,” Christian Century, Vol. 45 (20 Dec. 1928), 1,553–4Google Scholar.

⁴⁷ Painter, Walter, “Give Moses a Chance,” Colliers, Vol. 75 (10 Jan. 1925), 29.Google Scholar

⁴⁸ Ibid.

⁴⁹ Bruce Barton, “Human Appeals in Copy,” Frederick, J. George, ed., Masters of Advertising Copy (New York, 1925), 68–69.Google Scholar

⁵⁰ Barton, Bruce, The Man Nobody Knows (Indianapolis, 1925), 89.Google Scholar

⁵¹ Atterbury, Anson P., “The Many Sided Christ,” Biblical World, Vol. 25 (1905), 450.CrossRefGoogle Scholar

⁵² Ashley, W. B., “The First Successful Church Advertiser,” Ashley, W. B., ed., Church Advertising Its Why and How (Philadelphia, 1917), 98.Google Scholar

⁵³ Barton, in Frederick, ed., Masters of Advertising Copy, 73–74.

⁵⁴ Ashley, in Ashley, ed., Church Advertising, 108.

⁵⁵ D. W. Wiegle, “Cause and Effect,” W. B. Ashley, ed., Church Advertising, 21–22.

⁵⁶ As examples of both Old and New Testament personalities there existed “no finer example of service salesmanship than the story of Apostle Paul,” John Lee Mahin, “The Preacher as a Salesman,” W. B. Ashley, ed., Church Advertising, 186. See also Knopf, , “Hollywood opens its Bible,” Christian Century (20 Dec. 1928), 1, 553.Google ScholarBrown, Charles Reynolds, These Twelve (New York, 1926), 136Google Scholar, called attention to Matthew as a Man of Business. See Painter, , “Give Moses a Chance,” Colliers. (10 Jan. 1925), 29Google Scholar, for use of the figures, Mary and Martha, in advertising.

⁵⁷ Barton, Bruce, “The Greatest Men in the Bible,” Colliers, Vol. 77 (20 Feb. 1926), 10.Google Scholar See also Barton, Bruce, “The Bible's Greatest Women,” Colliers, Vol. 77 (20 March 1926), 7.Google Scholar

⁵⁸ Barton, , “The Greatest Men in the Bible,” Colliers (20 Feb. 1926), 11.Google Scholar

⁵⁹ The Notebook of Elbert Hubbard (New York, 1927), 65.

⁶⁰ Quoted by Sprague, Jesse Rainsford, “Religion in Business,” Harpers, Vol. 155 (Sept., 1927), 435.Google Scholar

⁶¹ Not only were men and women of the Bible transformed into business figures; so were the children of the Bible. To three descendants of Cain the debt for the beginning of the modern world was owed. Jabal began the organization of the food business, Jubal was the father of music, and Tubalcain was the first blacksmith, or “founder of industry.” Barton, Bruce, “Children of the Bible,” Good Housekeeping, Vol. 88 (Jan., 1929), 169.Google Scholar

⁶² Christian Century, Vol. 42 (21 May 1925), 658.

⁶³ Christian Century, Vol. 41 (28 Aug. 1924), 1,122; Christian Century, Vol. 51 (16 May 1934), 660.