Divinity Student Research Articles

Experiencing Ecumenism in an International Theological Exchange Programme

Experiencing Ecumenism in an International Theological Exchange Programme

Interprofessional Simulation for Nursing and Divinity Students: Learning Beyond Checklists

BackgroundInterprofessional education occurs when students from different disciplines come together to gain knowledge of each other's roles, philosophies, and abilities. MethodThis qualitative study assessed nursing and divinity student responses/perceptions of an interprofessional simulation. Three cohorts of students (nursing, n = 17; divinity, n = 5) engaged in a three-part simulation using a standardized patient and focused on management of postpartum complications. Debriefing sessions were recorded for qualitative analysis. ResultsTwo key categories emerged: holistic patient care and interprofessional awareness. ConclusionsStudent responses conveyed meaning-making experiences with new appreciation of interprofessional and intraprofessional roles. Students expressed improved ability to provide competent holistic care.

A Calculus of Complicity: TheWehrmacht, the Anti-Partisan War, and the Final Solution in White Russia, 1941–42

On October 10, 1941, the soldiers of the 3rd Company, 691st Infantry Regiment were uneasy. The task ahead of them was something new. They were to kill the entire Jewish population of Krucha, a town in central Belarus. A few hours later, Private Wilhelm Magel stood with another soldier in front of four Jewish women and an old man with a long, white beard. The company First Sergeant, Emil Zimber, ordered the Jews to turn away from the shooters, but they remained facing the German soldiers. Zimber gave the order to fire but Magel and his colleague, a former divinity student, did not aim at their targets. They requested to be relieved from the execution detail and were assigned to guard the remaining Jews who were waiting in the village square for their turn. This German Army unit without assistance of any other organization murdered a minimum of 150 Jewish men, women, and children in Krucha that day.

Roundtable Discussion: Must i be Womanist?: Response

Response Debra Mubashshir Majeed (bio) Some might argue that Monica Coleman's "Must I be womanist?" represents the ideological concerns of a young, thoughtful scholar who expected the shoulders of her mentors to be strong and broad enough to both carry her to her destiny and shield her destiny for her until she met it. In other words, Coleman appears to cast herself—and other "third-wave" womanists, like me—as both benefactor and victim, both a daughter and a granddaughter of a movement whose subversive agency has been both inspired and handcuffed by trailblazers who spoke the truth, but not audibly enough, not persuasively enough, not often enough, and not completely enough to clarify the meaning of "womanism" for succeeding generations. Speaking of the work of those "passionate people of faith" who encouragingly "mentored and "mothered" her, Coleman declares, "I've been dissatisfied by the heteronormativity of womanist religious scholarship." From the outset, she acknowledges the intellectual minefi eld she has entered as well as the utmost respect with which her questioning begins. Still, she chastises her mentors for not removing the guesswork, for leaving her with questions about her intellectual and activist identity that she does not want. For me, the question isn't whether her theorizing is accurate. Instead I [End Page 113] wonder, does she alone harbor perceptions about the utility of the womanist legacy for non-Christian women attempting to name themselves from within the boundaries of womanist thought, or has the Christology of the Western womanist agenda rendered other religious traditions so invisible that non-Christian women may live more authentically outside of—and perhaps far away from—the womanist camp? In 1994, I faced a similar intellectual dilemma; I wanted someone else to reduce my options for me, too. Thankfully, Jacquelyn Grant refused to do so. In that year, she traveled to Pasadena, California, from Atlanta, Georgia, to present a public lecture on her groundbreaking work White Women's Christ and Black Women's Jesus.1 I was a second-career master of divinity student at Fuller-Evangelical Theological Seminary, contemplating my field of study for a doctoral degree. With the aid of event coordinator and good friend Aleese Moore, I was able to spend a few private moments with Grant prior to her departure. She agreed to meet me in a nearby hotel lobby. I was intimidated by Grant (and, for that matter, by Katie Cannon, Emilie Townes, and Renita Weems too). So I arrived early—or so I had intended. However, I found that Grant was already seated, in a rich, oversized bamboo chair that resembled more a throne than seating for the dispensation of career advice. I knew our time was short, so I was direct. I shared the short version of my life's journey and interests and then asked, "So what can I study?" Without a blink, and in her usual authoritative voice, Grant replied, "What do you want to study?" After losing a couple of rounds of this form of conversational volleying, I declared, "You mean there's no list from which I am to pick?" I walked away feeling naive, dejected, and enormously wasteful of Grant's time. The idea that one could (or should at least attempt to) connect her seminary training to her passion had never occurred to me. I expected Grant to help me choose the shape of my doctoral work, based upon her wisdom concerning the academy and her knowledge of what was acceptable for an African American clergywoman to study. Instead, she refused to overlook my intellectual interests or to support any attempt of mine to remain within the ideological boundaries others tried to draw around African American female scholars. On that wonderfully sunny California afternoon, Grant challenged me to recognize that I had options even she could not circumscribe. She knew full well that I might endure nights of intellectual and spiritual jihad on the path to realizing that I should craft a dissertation project bearing some resemblance to my personal aspirations rather than limit my advanced studies solely to someone else's predetermined categories. (In this context I use the Arabic term jihad to connote internal struggle for personal...

Tips for Readers of Research: Beware the ‘Classic Study’

EVERY SO often, someone proposes that research-oriented graduate students earn their master's degrees by trying to replicate a study. Replication is de rigueur in the natural sciences. A fact isn't a fact until a lot of people around the world confirm that it is so. However, replication carries little cachet in education and psychology because it doesn't lead to promotion or tenure. The master's degree proposal is invariably rejected, usually on the ground that students need to work on original problems. For various reasons, though, sometimes someone tries to repeat a classic study -- and finds it wanting. So it was with Judith Kleinfeld of the of Alaska, Fairbanks, and Stanley Milgram's Six Degrees of Separation studies. Milgram's research gave rise to the idea (which became a play and a movie and a game) that everyone in the world is separated from everyone else by usually no more than six intervening links. Milgram's initial study supposedly used a random sample of people in Wichita who were asked to get a document to the wife of a divinity student in Cambridge, Massachusetts. Milgram reported that the average number of links between the sender and the receiver was six. Kleinfeld, seeking a way to convince her students that social science is more than the systematic study of the obvious, had her students attempt to replicate the study. They couldn't. She decided to find out why. Combing the Yale archives, she found that some of Milgram's own unpublished data were starkly at odds with the myth. In the first study, Milgram used newspaper ads to invite people into the experiment. In another, he bought a mailing list. The newspaper ad presented the task as something of a challenge: Could you, as a typical American, contact another citizen, regardless of his walk of life? People who read newspapers and people whose names are thought to be worth selling are not likely to be representative of all of America. In addition, the document to be mailed was an impressive-looking royal blue passport with Harvard University embossed in gold letters. Even so, in the unpublished study, only three out of 60 documents made it from Wichita to Cambridge. And those usually required eight or nine connections, not six. In the technical report related to another attempt, Milgram reported only a 29% success rate. When researchers in Ohio attempted a replication using a target in Los Angeles, they also found a low completion rate, 18%. Moreover, they had divided both the senders and the receivers into high-, low-, and middle-income people. Low-income senders had little success and were able to reach only low-income receivers. Middle- and high-income senders did manage to complete chains, not only to their own social class but to the other classes as well. In these studies, only two locations in the U.S. served as sending or receiving locations. Even if this research had pointed to six degrees of separation, it would hardly be sufficient to establish that it's a small world after all. A new attempt to test the six degrees hypothesis is now under way at Columbia University. Unfortunately, the research team there is also soliciting participants and, worse, is conducting the experiment by e- mail, thereby preventing most of the world from participating. If you want to participate, go to http://smallworld.sociology.columbia.edu. Meanwhile, Milgram's obedience have been replicated worldwide. They show that, under the right circumstances, anyone can become an Adolf Eichmann, which provides some empirical evidence for Hannah Arendt's banality of evil theory. Germans have the highest proportion of people who obey a scientist and administer (they are led to believe) increasingly dangerous electric shocks to another person. Other studies are widely misunderstood. Some have taken the Hawthorne Effect to show that workers respond well to workplace changes when they think management cares about them and is acting for the workers' benefit. …

Harriet Beecher Stowe's Conversation with the Atlantic Monthly : The Construction of The Minister's Wooing

HARRIET BEECHER STOWE'S CONVERSATION WITH THE ATLANTIC MONTHLY : THE CONSTRUCTION OF THE MINISTER'S WOOING Dorothy Z. Baker The University of Houston The opening paragraphs ofHarriet Beecher Stowe's The Minister's Wooing begin the novel in an unconventional fashion. Stowe first issues a blunt statement of fact that reads much like a formulaic social announcement placed in a local newspaper: "Mrs. Katy Scudder had invited Mrs. Brown, and Mrs. Jones and Deacon Twitchel's wife to take tea with her on the afternoon of June second, A.D. 17—."' The author then abruptly aborts her dry,journalistic opening to puzzle about the difficulty of narrative construction, and to assert that her method of writing is akin to "patchwork." Stowe concludes that the small "piece" that she has offered the reader is sufficient to begin the pattern of her larger quilt because it will provoke questions, and thus initiate a conversation of sorts with the reader. Within her metaphorical scheme, the cyclical process of assertion, question, and response is analogous to piecing varied scraps of cotton to form a unified and pleasing quilt. Author and reader share in the construction of the narrative just as the participants in a quilting bee share in the construction of the larger quilt. Many critics have noted this aspect of Stowe's approach to the structure of fiction, and they identify her mode of writing as an early expression of écritureféminin.2 At the same time, there is a complementary , contextual way in which we can read Stowe's commentary on the communal aspect of the art of fiction. In these opening paragraphs , Stowe is also laying bare her authorial method of engaging in pointed dialogue with the larger culture and its contemporary debates, this too constituting her narrative "patchwork." The Minister's Wooing , which was serialized in the Atlantic Monthly from December 1858 to January 1860, directly responds to other pieces—both fiction and non-fiction—that also ran in the Atlantic in the same period.3 In each case, Stowe "pieces" her literary text—much like the notice concerning Katy Scudder' s tea—into the larger discussion of the Atlantic Monthly, and uses her fiction to engage her reader in a dialogue with the full complement of contemporary writing concerning the political, religious, and social issues that were foremost among her concerns. 28Dorothy Z. Baker This essay argues that her serialized novel, The Minister's Wooing, constitutes Mrs. Stowe's "conversation" with the authors and readers of the Atlantic Monthly. The first eight of thirteen installments of The Minister's Wooing were placed in the magazine immediately before or immediately after Oliver Wendell Holmes's column entitled "The Professor at the Breakfast -Table." The physical proximity ofthese pieces signal their complementary thematic concerns. Holmes's unsigned essays, which ran for many years in the magazine, presented the conversations of a university professor with the otherresidents ofa boarding house as they convened at the breakfast table. Lively and interesting conversations, these pieces were always topical, often philosophical, and sometimes comical , the most frequent interlocutors being the professor and a young divinity student. Within the larger context of the Atlantic Monthly, Stowe, too, "converses" with "The Professor at the Breakfast-Table" in that they take up each other's causes within the magazine, Stowe responding in her fiction to those issues that the "Professor" espouses in earlier non-fiction columns, and the "Professor" expounding on matters that Stowe introduces in her serialized novel.4 In January of 1859, the "Professor" broaches the subject of a lay ministry with his fellow boarder, the divinity student, the "Professor" arguing that "it is the people that makes the clergy, and not the clergy that makes the people." While not entirely dismissing the ministry, he observes that its preoccupation with polarized doctrine and canonical thought can lead to a "vis inertiae" that could be redressed by what he terms the "parallax view" of lay-preachers.5 Stowe takes up this very issue in subsequent installments of her novel, and moves beyond the "Professor's" theoretical assertions to identify specific Newport women among the lay ministry in her fiction. Mary Scudder leads a gathering of woman in...

Research in Progress

Research in Progress Mary Ellen Chijioke and Barbara E. Addison Major early leaders and writers figure prominently in currentresearch in Quaker history. Two researchers are studying James Nayler, for different purposes. Jane Orion Smith (Pendle Hill, 338 Plush Mill Rd., Wallingford, PA 19086) has been awarded a Cadbury Fellowship to work with faculty member Elizabeth Kamphausen on a new edition of Nayler's writings. David Neelon (2773 North Park Blvd., Cleveland Heights, OH 44118) is studying Nayler and his contemporaries in preparation for an historical novel. Two other researchers are studying the writings and correspondence of JohnWoolman: WilliamM. Decker, Associate Professorat Oklahoma State University (1902 W. University Ave., Stillwater, OK 74074); and Drew Lawson (Pendle Hill, RMB 3230, Eaglehawk, Victoria 3556, Australia). Two Japanese historians have been studying early Quaker history. Hiromi Nishimura, who has published a history of early Quakerism for Japanese readers, spent spring term at Pendle Hill while doing research for a biography ofWilliam Penn. Tamaki Yamamoto (8-8, 2-2, Miyanodawa, Nishiku, Sapporo, Japan) has been studying the Quaker background of Inazo Nitobe. Peter Sippel (333 LaceyAve.,D-12, Doylestown, PA 18901) is working ofan edition ofthe sermons and letters ofWilliam Savery. Glenn Oeland, on the editorial staff of National Geographic Magazine (17th St., NW, Washington, DC 20036) is writing a book about another William, William Bartram. Several current research projects concern Quaker reactions to war and politics. Christine Greenland (790 E. Street Rd., Warminster, PA 18974), a Master of Divinity student at Earlham School of Religion, is studying Quakerpeace witnessbefore the French and Indian War, 1730 to the Treaty at Easton, 1762. Thomas A. Mogan (1435 Dalian Rd., West Chester, PA 19382), is writing his master's thesis at Villanova University on Quakers during the American Revolution. James Landers (33 Colonel's Lane, Chartsey, Surrey KT16 8RH, England) is investigating the involvement of Francis Richardson, a Quaker from Chester, Pennsylvania, in Stephen Sayre's 1775 plot to overthrow George III. Maureen Murphy (14 Foster Place, Sea Cliff, NY 1 1579) Professor of English and Secondary Education at Hofstra University, is writing a Research in Progress67 biography of Asenath Nicholson, who worked closely with Friends on matters of abolition, peace, and Irish famine relief. Julie Roy Jeffrey, Professor at Goucher College (Baltimore, MD 21204) has chosen Quaker abolitionist Laura Haviland as her subject. Allison Sneider (1621 Spruce Street, Philadelphia, PA 19103) has used her semester as Visiting Lecturer at Bryn Mawr College to verify biographical details concerning Susan B. Anthony for the editors of the Stanton/Anthony papers. Scholars continue to consult Quakersources for the study ofothergroups in America. Judith A. Boughter (16805 Pine St., Omaha, NE 68130), InstructorattheUniversityofNebraskaatOmaha, hasbeenusing thepapers of Barclay White, Samuel Janney, and others involved in Grant's Peace PolicyforherstudyofPawnee history. Khalil G. Muhammed (16Roosevelt Place, Apt. C3, Montclair, NJ 07042), doctoral student at Rutgers University , has been using the papers ofAnna Wharton Morris and others for his dissertationresearch on earlytwentieth-century social work among African Americans and Italians. In women's history, Anne Kugler (10200 N. Park Blvd, University Heights, OH 44118), Assistant Professor at John Carroll University, is using Quaker sources for a paper comparing women and aging in early modern England and colonial North America. Current local history and institutional studies with Quaker content include the work of Christopher Jones (P.O. Box 1800, Kimberton, PA 19442), ofthe University ofPennsylvania and Pikeland Historical Society concerningPikelandlocal history, usingtherecords ofPikelandPreparative Meeting and the papers ofthe Lewis-Fussell family. TaylorM. Chamberlin (16158 Clark's Gap Rd., Waterford, VA 20197) is studying the history of Fairfax Monthly Meeting, especially during the periods of abolition, the Civil War and Reconstruction, for a planned book on local history. Despite the vaunted Quaker disdain for the arts, several scholars are studying Quaker connections with art and literary history. Margaretta Frederick Watson (1 101 Corner Ketch Rd., Newark, DE 1971 1) is preparing a book on J.W. Pease and investigating Quaker patronage ofthe arts in nineteenth-century Britain. Ruth Irwin Weidner (511 West Miner St., West Chester, PA 19382), retired Professor of Art History at West Chester University, has been consulting the papers ofSwarthmore Professor Spencer Trotter in her study the career ofPhiladelphia artistNewbold H. Trotter...

Northrop Frye's Bible

Words With Power was published in 1990; it is the last of forty books of literary criticism written by its author, Northrop Frye, who died in January 1992 at the age of 78. A recent survey of 950 journals reveals that he remains the eighth most frequently cited author in the arts and humanities, among a company that includes Aristotle, Shakespeare, and Freud. A bibliography of his work and commentaries on it published in 1987 contains 2500 entries. As is suggested by this growing body of commentary, the criticism that Frye produced is not only literary but literature itself, and it is likely to survive as long as some of its subjects. Frye started his career as a divinity student and a preacher in the United Church of Canada but then took a Ph.D. in English literature and wrote his dissertation on the romantic poet and painter William Blake. Published in 1947 under the title Fearful Symmetry, Frye's first book revealed an original and complex mythological system of thought in the prophetic works which had previously been regarded as Blake's incomprehensible lunatic ravings. He also showed that the sources of Blake's vision could be found in a literary tradition that stemmed from the Bible and that Blake's life-

GOVERNMENT USE OF THE DRAFT TO SILENCE DISSENT TO WAR

This study analyzes government's use of the Selective Service System's revocation of draft exemptions and deferments to punish outspoken critics of the Vietnam war. The author traces the development of a Selective Service scheme to deny draft-eligible protesters their draft exemptions and deferments to punish their opposition to the war. The U.S. Supreme Court in Oestereich v. Selective Service System and subsequent cases denied the Selective Service System the authority to use punitive reclassification and quick induction to punish Vietnam war and draft protesters. In Oestereich, a local draft board revoked a divinity student's statutory exemption to the draft in an overt attempt to punish his symbolic speech, returning his draft card to protest the Vietnam war, and the Supreme Court held that the draft board's reclassification of Oestereich was a clearly lawless attempt to silence dissent.

A chocolate soldier: a novel

Mesach, the narrator, looks back thirty-five years to when he was a young Black divinity student and explains how his friend became a murderer.

The Darwinian Heritage (review)

Reviews David Kohn, ed., and Malcolm J. Kottier, asst. ed., The Darwinian Heritage. Princeton , N.J.: Princeton University Press in association with Nova Pacifica, 1985. 1138 pp. $95.00. In the year 1982, in commemoration of the centennial of Charles Darwin's death, over one hundred symposia, lecture series, and special events, were held around the world: and over seventy publications of collected essays were devoted to the occasion.1 The Darwinian Heritage contains 28 essays, and 3 commentaries, which were derived from a large Darwin Centennial symposium held in Florence, Italy—at the Florence Center for the History and Philosophy of Science—in June 1982. (Throughout Italy there was enormous attention given to the Centenary). The Heritage's authors come from different scholarly specialties (including biology, physics, psychology, literature, philosophy , and history), and different academic institutions in America, England, Italy, and France. They possess what the Heritage editor describes as "a high regard for Darwin" (1). They have long studied Darwin documents—often discussing their studies with each other—and they form a community of scholars, which did not exist in the year 1959 when the centenary of the Origin of Species was celebrated. Over two thirds of the Heritage essays and commentaries are about aspects of Darwin's biography, and the remainder are about the comparative reception of Darwin's ideas in different countries and the historical and philosophical significance of his publications. Although all of the Heritage pieces are first-rate, in the following review I shall only consider the biographical ones. The continued absence of an adequate Life of Darwin makes these pieces especially timely and important for those who are interested in biography. I shall summarise how the pieces add new insights to our view of Darwin's scientific and social development; and how they sometimes fail to suggest personal and psychological forces which influenced this development. I shall also comment on the Heritage's comprehensive Bibliography. Two essays are about Darwin's first scientific interests. Duncan Porter chronicles the early history of Darwin as a collector of different things: "all sorts of things" (974) as a Shrewsbury schoolboy; marine invertebrates as an Edinburgh medical student; 270 REVIEWS beetles as a Cambridge divinity student. During the Beagle cruise he collected geological specimens, minerals, fossils, land and sea animals, insects, birds, reptiles, and plants—all of which would fuel his future publications. Phillip R. Sloan—"Darwin's Invertebrate Program, 1826-1836: Preconditions for Transformism"—shows how Darwin became prepared to believe in transmutation of species because of the following (hitherto unknown) sequence of thoughts. At Edinburgh in 1826-27 Darwin was influenced by his first zoology teacher, Dr. Robert Grant, to become interested in the "analytic" functions of invertebrate zoology, in " 'zoophytes' as possible keys to more complicated issues in biology", and in "embryological stages as indicative of taxonomic relationship." (86) During the Beagle voyage he thought about the nature of what he called the "granulated matter" which formed many invertebrates. (92) By the end of the voyage he had come to believe in "the strong analogy between plants and animals and the possibility of uniting these two kingdoms in a common point"; and he had given a "key role" to the "common granulated matter in reproduction of both animals and plants." (109-110) These thoughts then augmented his post-Beagle thoughts on the transmutation of species. Frank Sulloway, in "Darwin's Early Intellectual Development: An Overview of the Beagle voyage (1831-1836)," selects letters that Darwin wrote to his friends and family during his 5 years on the Beagle and applies to the contents of these a specialised technique known as computer assisted content-analysis—which (as Sulloway notes) "can sometimes detect significant patterns of co-occurrence and dissociation that go unnoticed even in the most careful reading of a text." (124) Using this technique Sulloway shows how on the Beagle Darwin underwent four intellectual changes. From an early "anxious and insecure self image," with doubts about his ability to observe scientific phenomena, he developed "a confident self-image" with pride in his scientific work, and in his general observations about the places and peoples he had visited. (129) From an intellectual dependence on his...

Religious Conversion: Regression and Progression in an Adolescent Experience

The sudden and dramatic religious conversion experience of a male divinity student is presented and explored in terms of its role in adolescent development. Particular emphasis is placed on his perception of family relationships, and especially on how the conversion experience serves to alter a perception of the actual father as weak, ineffective, or absent by supplying instead an internal representation of a strong and principled substitute paternal figure with clear values and firm judgments. This representation of a positive and powerful paternal figure is seen as crucial in aiding the adolescent process of individuation and differentiation by countering strong longings to retain or reestablish a sense of undifferentiated union with the maternal figure.

Differential Geometry

My contribution to this discussion reminds me of the ill-prepared Divinity student, who, asked in an examination to “Discuss the textual criticism of the Minor Prophets”, began, “Far be it from me to criticise these great and holy men, be it mine rather to give the list of the Kings of Judah and Israel”. For what I have to say has about the same degree of relevance to the topics discussed by the last two speakers as the student’s answer had to the question asked, and my remarks will, moreover, be more in the nature of a sermon than of a mathematical lecture. I hope, however, that they will serve as an illustration of the general subject under discussion, even though they may not bear very directly upon what has already been said.

Differential Geometry

My contribution to this discussion reminds me of the ill-prepared Divinity student, who, asked in an examination to “Discuss the textual criticism of the Minor Prophets”, began, “Far be it from me to criticise these great and holy men, be it mine rather to give the list of the Kings of Judah and Israel”. For what I have to say has about the same degree of relevance to the topics discussed by the last two speakers as the student’s answer had to the question asked, and my remarks will, moreover, be more in the nature of a sermon than of a mathematical lecture. I hope, however, that they will serve as an illustration of the general subject under discussion, even though they may not bear very directly upon what has already been said.

Obituary notices of fellows deceased

The Harleys can be traced back to a Norse stock of Harlas. Robert Harley’s family was settled in Dunfermline for hundreds of years. His father, Robert Harley of Dunfermline, began life as a merchant with property bequeathed to him by his uncle, Sir William Mitchell (a Vice-Admiral who fought with Nelson), but he gave up a good business in Scotland to become a Wesleyan minister in England. His mother was Man Stevenson, niece of General Stevenson of Ayr. They were living at Seacombe, near Liverpool, when Robert Harley was born (January 23, 1828). When a small boy he was devoted to swimming but found arithmetic the most irksome of his studies. He was in this respect very backward, but seems suddenly to have developed talent and enthusiasm while at school at Blackburn, which led to his accepting a post as mathematical master at a Seacombe school when he was only 16. Shortly after this he was attracted by the mathematical problems which were appearing in 'The Lady's and Gentleman’s Diary.' His interest in the solutions had one very important result, for it brought him into contact with a young barrister, nine years his senior—James Cockle—who later became a distinguished mathematician, a knight, a Fellow of the Royal Society, and Chief Justice of Queensland. They became life-long friends, and there is no doubt that his scientific work was more influenced by Sir James Cockle than by any other single individual who could be named. When Sir James died in 1895 Mr. Harley wrote the obituary notice for the Royal Society's ‘Proceedings.’ At the age of 17 he returned, as head assistant-master, to his old school at Blackburn. This was kept by William Hoole, J. P., a well-remembered mayor of the town, by whom Viscount Morley of Blackburn and many others who have since risen to distinction were educated. At the age of 23 he determined to be a minister, and became a divinity student at Airedale College, Bradford, and on completing his course accepted a call to become minister of the Independent Chapel at Brighouse, in the West Riding of Yorkshire. When he was 26 he married Sara Shoyan, niece of Mr. Hoole, and daughter of James Shoyan of Wigan, also of Scottish extraction, and lived happily with her for fifty-one years. He served at Brighouse for fourteen years. His four children, two sons and two daughters, were all born there. His congregation built him a comfortable manse and a much larger chapel. He laboured strenuously for the good of the growing village, preaching in the open air with his friend William Booth, afterwards famous as the Father of the Salvation Army. He started Penny Readings for the poor, and himself took part in them every Saturday night. He was much beloved by the people, and Harley Street, Harley Court and Harley Place remain to link his memory with the now prosperous town. During the last four years of his Pastorate at Brighouse he was professor of Mathematics and Logic at his old college, Airedale (now the United College), Bradford. During this time George Boole was a frequent visitor at the Manse. Mr. Harley was devoted to him, and was captivated by his application of mathematics to logic. He became, perhaps, the most notable of Boole’s admirers and followers, and after his death in 1864 frequently lectured on “Georgo Boole and his Laws of Thought.” In 1868 he went to be the pastor of the oldest Congregational church in (Bond Street) Leicester. He was there four years, and took a very active part in the life of the town. He served on the Executive Committee of the National Education League, an office which brought him into association with the Right Hon. Joseph Chamberlain, for whom he entertained a high regard. He was elected a member of the first Leicester School Board; he helped to establish the School of Art; was an active member of the Free Library Committee; was honorary Curator of the Museum, and President of the Literary and Philosophical Society. In the latter capacity he introduced to a Leicester audience as lecturers many of the foremost scientific men of the day, including Huxley, Tyndall and Spottiswoode. He himself lectured on “The Moon,” “ Meteoric Showers,” and many other subjects.