The Project Gutenberg eBook, Lay Help the Church's Present Need, by
William Baird


This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org





Title: Lay Help the Church's Present Need
       A Paper read at St. Mary's Schools, West Brompton


Author: William Baird



Release Date: August 14, 2013  [eBook #43464]

Language: English

Character set encoding: ISO-646-US (US-ASCII)


***START OF THE PROJECT GUTENBERG EBOOK LAY HELP THE CHURCH'S PRESENT
NEED***

Transcribed from the 1870 W. H. Bartlett and Co. edition by David Price, email ccx074@pglaf.org

LAY HELP THE CHURCH’S
PRESENT NEED.

 

A PAPER READ AT ST. MARY’S SCHOOLS,

WEST BROMPTON,

 

ON THE EVENING OF NOVEMBER 17th, 1870.

 

BY WILLIAM BAIRD, M.A.

VICAR OF HOMERTON, MIDDLESEX.

 

PUBLISHED BY REQUEST.

 

LONDON:
W. H. BARTLETT AND CO.  186, FLEET STREET.

1870.

p. 3NOTICE.

This paper is printed in obedience to the wishes of Lord Lawrence and others, who heard it.  It was originally drawn up without any view to publication, and was read at more than one of the Conferences held in different parts of London under the auspices of the Diocesan Association of Lay-helpers.  The writer could not but yield to the urgent request of those who asked him to print the paper, but at the same time he does so with a full consciousness of its defective and fragmentary character.  Such as it is, he ventures to commend it to the charitable consideration of his fellow-churchmen, and trusts that it may, by God’s blessing, be a means of promoting the practical good at which the revived organization of Lay-help aims.

The Vicarage, Homerton.
         Nov. 1870.

p. 5THE NEED OF LAY HELP, AND HOW TO DRAW IT OUT.

It is needless for me to enlarge on the vast importance of the subject which we are gathered together to consider to-night, for that importance is on all hands confessed.  Differ as we may on other points, English Churchmen, Roman Catholics, and Protestant Dissenters feel equally that one of the great questions of our age is how to call out and to regulate Lay-help.  It may be that in this recognition of a common want we may dimly discern the fact that, if ever the scattered portions of the Church are to be united in one, it must be not only on the basis of the common profession of abstract truth, however valuable such profession may be, but rather on the basis of common work for Christ.  My object to-night, however, is not to set before you any mere speculations, but to put into shape some thoughts, which may be helpful to us in any work which we undertake for the glory of God and the good of His Church.

I believe you will find on reference to Ecclesiastical history that the most healthy periods of the Church’s life have been those, in which there has been the largest development of Lay activity.  The Apostolic Church was one great community of workers.  True love to Christ found its vent in active ministries of love towards the suffering members of His spiritual Body, and in p. 6increased earnestness in carrying the message of salvation to perishing souls.  Throughout the Apostolic age the link runs unbroken, “Epaphras our dear fellow-helper,” “the beloved Persis, who laboured much in the Lord,” “Euodias and Syntyche,” though not always of the same mind, yet striving to forget their differences in a common work.  “Clement and other fellow-workers whose names” were “in the Book of Life”—these and many another, whether ecclesiastic or lay-workers, whose names swell the goodly list of Apostolic greetings at the conclusion of each Epistle, show that the Early Church was a community of living workers striving to spread the faith of a living Lord, not only by words but by deeds.  So in succeeding ages, whenever the Church’s life was abundant, the principle of all helping in a common work was recognised.  The early Christians in Rome were marked out from all other forms of so-called religion, because they had one peculiar superstition.  They sought out the poor and ministered to their wants.  The same practical characteristic will be discerned in every age of the Church’s history.  Independent of the more formal aspects of Lay-help represented by the Reader and the Deaconess, we shall find that in the Early Church after Apostolic days had passed there was a large band of willing workers ready in Christ’s Name to do service to their brethren.  Since that time every season of religious awakening has brought with it a quickening of the spirit of service.  The religious confraternities of Vincent de Paul, the self-devoted labours of the Wesleyan local preachers, the good works of Hannah More, Elizabeth Fry, and Howard the philanthropist, are but varying features in the same great picture.  The mode of action might be different, but the aim in view was essentially p. 7the same, and the spring of action in all these self-undertaken labours was the love of Christ in the heart of those who gave themselves.  Only a short time ago I saw somewhere an account of a missionary meeting.  One and another was asked what he or she could give to the cause of Christian Missions, and certain sums were promised.  At last one young man rose at the end of the room.  “What will you give?” said the president of the meeting.  “Myself,” was the laconic, but courageous reply.  We want more of this spirit, and I think it is among the most hopeful signs of a far from hopeful age that there are many of our young men ready when the question is put, “What will you give to God?” to answer with an unfailing heart and unfaltering tongue—“Myself.”

While, however, I thankfully acknowledge the growth of this spirit of service, I do not think all sufficiently realize their responsibility.  In religion we are fearfully apt to catch at a proxy when we can, and I can imagine some, to whom the very existence of a Diocesan Association of Lay-helpers may act as a sort of indirect excuse for doing nothing themselves.  “There are the Lay-helpers of the diocese; they number 1000 and upwards.  They undertake Lay-work, and I am quite content to let them represent the Lay element in Church works.  If you want half-a-crown or five shillings, come to me; but don’t ask me to leave my arm-chair after my Sunday’s dinner to go and teach in a close school-room.  Let these Lay-helpers, overlooked as they are sure to be most efficiently by the clergy” (for objectors of this kind are clad in an armour of impenetrable politeness and gracefully-fitting amiability)—“let them distribute our alms, but don’t ask me to go up one of those dark creaking p. 8staircases—don’t ask me to do violence to my nasal organs by sending me into a room which reeks with the combined perfume of soap-suds and beef-steak.  My duty as a Churchman can never require this.  I am an advocate for helping the poor, but this is going a little too far.”  Now there is a Book which it is the fashion to “handle freely” now-a-days, which seems to me to run entirely counter to the view which I have ventured to describe.  I read there that “the Son of man . . . gave to every man his work” (St. Mark xiii. 34); and again an Apostle tells us, “Let every man prove his own work” (Gal. vi. 4); and in the last chapter of this same Book I find the saying, “Behold I come quickly; and My reward is with Me to give every man according as his work shall be” (Rev. xxii. 12).  I merely give these as samples of the kind of teaching we get in Holy Scripture.  Whether it is the Divine Master, or the busy practical Apostle of the Gentiles, or the rapt St. John who speaks—all tell us the same thing.  With one consent they point “every man” to “his work.”  Oh! you who are doing nothing for Christ, ponder over those awful words of the last chapter of the last book of God—the latest message which has come from heaven to earth—“Behold I come quickly, and My reward is with Me to give every man according as his work shall be!”  What then, if you have no work to show? what about the reward then, if there be not the work now?

Independently, however, of the high and solemn view of the vocation of Christian men to God’s work, I want you to look at the whole matter from a practical business point of view.  What should you think if you heard of a house of business, where all the work was done by the managers? or of a shop where all the selling was done p. 9by the master? or of an army where all the fighting was undertaken by the officers? or of a navy, where all the ship’s work was done by those in command?  You know well, that the very idea is too absurd to be entertained for one moment.  Yet it is exactly the way in which you are acting about Christ’s work in the National Church.  A Church without a working laity is as great an absurdity as (nay from its essential constitution, a greater absurdity than) a shop without serving hands, a ship without a working crew, or an army without fighting soldiers.

The evil too is one which has avenged itself with a fearful power.  Whence sprang the miserable notion, happily now passing away, that the Church consisted of the clergy alone?  “From the arrogance of the priesthood” is the common answer.  If I said, “From the apathy of an uninterested laity,” I should be at least quite as near the mark.  If the laity will not bear their share of the Church’s burden, it follows as a necessary consequence that their place as counsellors is unrecognised; and then from the consequent elevation of the clergy and depression of the laity, results something very like a dislocation in the ecclesiastical body.  There were some limbs broken in the last century and the early part of this, and it will take some time to set them, and make them serviceable again.  A twofold difficulty has arisen from this violation of a primary law of church life.  The clergy have a sort of lurking distrust of lay-help, and the laity are dissatisfied with their position.  The clergy have been so unaccustomed to any help from the laity that the more conservative among them regard such help as a novelty to be introduced with great caution and surrounded by very definite safeguards.  The laity on the other hand have been so unaccustomed to help that they either do p. 10too much or too little.  They want sometimes to take the charge of the parish off the clergyman’s shoulders altogether; sometimes they have such a pious horror of trenching upon the ministerial office that they are practically of little use.  These difficulties however, though troublesome, are not insurmountable, and are rapidly disappearing as clergy and laity come to know each other better.  I should scarcely have considered it necessary to refer to them, had not some of the laity confessed their dissatisfaction somewhat strongly at the Conference held at Sheffield in May 1869, under the presidency of the Archbishop of York—a Conference, the Report of which is well worth the study of any one interested in the lay-help movement.  It would take too long to enter into the details of the various plans proposed, but one thing seems to be strongly felt—If the clergy give the laity work, they must also give them a voice as to the way in which that work is to be carried on.  Theoretically the Vestry represents the voice of the laity, but no one will contend that it is an adequate representation, nor does it touch the particular points, on which an earnest lay-worker would wish to take counsel with his spiritual pastor.  What we want (it seems to me) is a sort of Council of Communicants—a kind of Kirk-session in fact—to interchange thoughts and take counsel with the pastor.  I am convinced that, until we have some organization of this kind, we shall have a constant repetition of those mistakes, which are often unwittingly made by the clergy from a non-appreciation of the honest difficulties of the laity.  I cannot do more than touch this point, but I may perhaps be permitted to say that I pray to see the day, when the Bishop shall take counsel with his Presbyters in Diocesan Synod, and when each parish shall p. 11have its own little synod of communicants gathering around the parish priest.  Then we shall have less jarring, and fewer mistakes.

I must now consider shortly how we can draw out Lay-help.  The best way to draw it out is simply to state why we want it.  Beyond the claims which God’s work must make upon the heart and conscience of every Christian man, “is there not a cause?”  Take the large parish of Lambeth.  “The census of 1851 gives the population as 139,325; the church accommodation as 22,589; that of dissent 11,586; but this includes the wealthier districts of Kennington, Norwood, Brixton, and Stockwell.  Exclude these parts of the parish, and the provision for the teaching of the people is comparatively reduced, whilst the attendance is in an inverse ratio to the wealth.  The poorer the place, the fewer the people who enter any place of worship . . .  The census returns for Lambeth give one-third of the sittings as always empty; it would be more than this in the poorer parts of the parish.”  For this statement I am indebted to Canon Gregory, [11a] and I can only say, “Is there not a cause?”  “In Southwark,” says Dr. Hume, “there are 68 per cent. who attend no place of worship; in Lambeth 60½.”  This evidence was tendered on oath before the Lords’ Committee on Church-rates. [11b]  Lord Shaftesbury again calculates “that only about 2 in every 100 of the working men are found to attend any place of p. 12worship.”  I say again, looking at these awful facts, “Is there not a cause?”

Now I ask you plainly, “Can you expect the 40 clergy of Lambeth (for that, according to the ‘Clergy List,’ is their number) to cope with this unassisted?  What are the 23 clergy of Southwark to do unassisted among a population of whom 68 per cent. do not attend service?”  In saying this I am not underrating the labours of Nonconformists; but while we thank God for the honest hearty work of many among them, we have no business to take that work into calculation, if we want thereby to lessen our responsibility as members of the National Church.  Now you see the extent of the evil.  How can it be remedied?  By multiplying our bishops, no doubt, and providing more clergy in each parish.  That will do good; but it will be of no avail without a working laity.  If the working classes are to be brought to church, you must bring them; and once brought, we must keep them.  I want to tell you why you must bring them, and how you must bring them.  You must bring them, because many of them seem to think that we talk to them in a professional way; we are a sort of ecclesiastical barristers holding a brief for the Bible.  It is an unjust estimate; but there are many unjust estimates in this world.  Therefore we want laymen who will go from house to house—who will conduct prayer-meetings and Bible classes, and cottage lectures—who will come and say to the members of the classes alienated from the services of the sanctuary, “I come to tell you about the religion of Christ, because I have found it helpful to myself.  I come to ask you to seek pardon from Him, because I have found it myself.  I come to ask you to frame your life according to the Gospel of Christ, because p. 13I find it makes my own heart happy and my own life bright with the sunshine of God’s love!”  We want such helpers as these, and they must be laymen, and laymen of different classes.  “I proceed . . .,” writes an earnest clergyman, who worked at one time in Manchester, “to indicate what appears to me to be one of the greatest causes of the evils for which our large towns have gained such an unhappy notoriety.  It is needless to say that I allude to the separation of classes—a gigantic wrong, to which it is not too much to say may be traced all the physical and moral degradation and spiritual destitution over which so many philanthropists lament, and for which so few seem prepared to offer a remedy.” [13]  We want to “gather of every kind,” to recruit from every class for the great army of Lay-helpers.  Those who promote the work have no fear about this.  Whatever God puts it into a man’s heart to do, that let him do in due subordination to the Church’s primary laws.  Will you resist this call?

This brings me to another point—the necessity of giving “to every man his work.”  Each of our Lay-helpers should have his own definite work assigned.  It never answers to stray over the whole field of possible work, and happily there is scope for every variety of natural temperament.  One is fond of teaching—then there is the Sunday school and the night school.  Another has from God the gift of exhortation—“let him wait on exhortation” in the Bible class and the prayer meeting.  Another is “a son of consolation,” and has the precious gift of tender sympathy for the needs and sufferings of others, and for him the sick-room and the home of p. 14poverty are the ground on which he has to do his battle for his Master.  As a district visitor and an almoner there is plenty for him to do.  Yet another has a very practical turn of mind, and likes “business” after “business hours,” and for him the penny bank and the provident fund afford a scope for the exercise of those talents, which, equally with the others, he has received from God’s hand.  Thus, you see, there is scope for every one.

A few words now about the value of the Diocesan Association as a connecting link among lay-helpers.  We are all quite alive to the value of combinations in political and social affairs.  That “union is strength,” is a recognised maxim, except in religion, where, above all things, it is true.  The Diocesan Association of Lay-helpers set out, if I mistake not, with a twofold purpose.  It desired, as far as possible, to consolidate lay-help in the diocese, so that by united prayer, converse, and communion, those engaged in God’s work in this great city might be brought face to face with one another.  It desired also to stimulate and to distribute lay-work—to stimulate it by being able to show how many there were actually at work already—to distribute it, by sending the superfluous wealth of lay-help in a well-ordered wealthy parish, to supplement the poverty and the difficulties of the destitute districts.  In its work of consolidating and stimulating, we may thank God that the Association has met with a fair measure of encouragement.  The work of distribution has proved one of greater difficulty.  I am, however, very far from being without hope that it may be compassed in greater degree, when the needs of the East-end and the poor transpontine parishes are more widely known.  The Twelve Days’ Mission brought us some help from educated p. 15laymen in suburban districts, and I can not only testify personally to the value of that help, but I am thankful to say, that in more than one case it has established a link which it would take a great power to sunder.  The real aim of our Association then is to put earnest laymen in the way of getting work by giving them, on their first arrival in London, introductions to clergymen in need of help.  It attempts no restraint on the parish priest.  It merely offers you the privilege of feeling that in your work you are at one with the chief pastor of your diocese, and that you have the comfort of knowing that he prays for and sanctions your work.  In a less degree, it is the same blessing which the clergy have from Episcopal supervision, and with you, as with us, if rightly valued, will act as a bond of union.

Before concluding, let me say that I believe this to be one of the most important ecclesiastical movements of modern times.  It is occupying the thoughts of some of the most distinguished clergymen and laymen of our day, and formed the subject of the prayer of the Archbishop of this province, when he lay upon what we then feared was the bed of death.  The next few years will probably see the question, whether we are to continue the National Church of this land, fought out in our legislature.  If we make good our claim, it will not be by the prestige of our historical position or by the associations of the past.  It will be by the living work of the present that we must elect to be tested, and if our laity realise their responsibility in time, I firmly believe that all will yet be well.  Remember, however, that our present proportion of lay-workers is miserably small, and that every lay-helper has need not only to work himself, but to be a kind of missionary to persuade others to p. 16work—a recruiting sergeant for the great army, which comes “to the help of the Lord, to the help of the Lord against the mighty.”  Not only must we all, clergy and laity, work, but we must say that, God being our helper, we will not rest till every churchman, whatever his social position, feels that he has a responsibility, a work and a stake in our National Church.

 

Note.—I cannot resist calling the reader’s attention to the following words of my friend the Rev. W. D. Maclagan, in his essay in The Church and the Age (Murray).

“The Associations and Unions, Guilds and Confraternities, Sisterhoods and Brotherhoods, which are springing up every day, are surely not only testimonies to a great truth so long forgotten, that every member of the Body of Christ has its special powers and special duties, but also preparation for the recognition and realisation of another truth equally ignored, that the Church itself ought really to be one vast Association of Lay-helpers, one glorious Brotherhood and Sisterhood, combined in one, one great Confraternity of Faith, Hope, and Love, labouring together with Christ in the extension of His Kingdom.”

 
 

CHISWICK PRESS:—PRINTED BY WHITTINGHAM AND WILKINS,
TOOKS COURT, CHANCERY LANE.

FOOTNOTES

[11a]  See “Sermons on the Poorer Classes of London, preached before the University of Oxford,” by Robert Gregory, M.A., Canon of St. Paul’s, and Vicar of St. Mary the Less, Lambeth.

[11b]  “Only one-sixth of the population of London attend Church.”—Christian at Work (N. Y. Paper) Dec. 1869.  Such is the American estimate of our religion.

[13]  Huntington’s “Church Work in our large Towns,” p. 13.

***END OF THE PROJECT GUTENBERG EBOOK LAY HELP THE CHURCH'S PRESENT NEED***



***** This file should be named 43464-h.htm or 43464-h.zip******


This and all associated files of various formats will be found in:
http://www.gutenberg.org/dirs/4/3/4/6/43464



Updated editions will replace the previous one--the old editions
will be renamed.

Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you!) can copy and distribute it in the United States without
permission and without paying copyright royalties.  Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark.  Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission.  If you
do not charge anything for copies of this eBook, complying with the
rules is very easy.  You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research.  They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks.  Redistribution is
subject to the trademark license, especially commercial
redistribution.



*** START: FULL LICENSE ***

THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License available with this file or online at
  www.gutenberg.org/license.


Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
electronic works

1.A.  By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement.  If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B.  "Project Gutenberg" is a registered trademark.  It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement.  There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement.  See
paragraph 1.C below.  There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works.  See paragraph 1.E below.

1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works.  Nearly all the individual works in the
collection are in the public domain in the United States.  If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed.  Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work.  You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.

1.D.  The copyright laws of the place where you are located also govern
what you can do with this work.  Copyright laws in most countries are in
a constant state of change.  If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work.  The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.

1.E.  Unless you have removed all references to Project Gutenberg:

1.E.1.  The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org

1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges.  If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1.E.1
through 1.E.7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
1.E.9.

1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
terms imposed by the copyright holder.  Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.

1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.

1.E.5.  Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.

1.E.6.  You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form.  However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form.  Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.

1.E.7.  Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8.  You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that

- You pay a royalty fee of 20% of the gross profits you derive from
     the use of Project Gutenberg-tm works calculated using the method
     you already use to calculate your applicable taxes.  The fee is
     owed to the owner of the Project Gutenberg-tm trademark, but he
     has agreed to donate royalties under this paragraph to the
     Project Gutenberg Literary Archive Foundation.  Royalty payments
     must be paid within 60 days following each date on which you
     prepare (or are legally required to prepare) your periodic tax
     returns.  Royalty payments should be clearly marked as such and
     sent to the Project Gutenberg Literary Archive Foundation at the
     address specified in Section 4, "Information about donations to
     the Project Gutenberg Literary Archive Foundation."

- You provide a full refund of any money paid by a user who notifies
     you in writing (or by e-mail) within 30 days of receipt that s/he
     does not agree to the terms of the full Project Gutenberg-tm
     License.  You must require such a user to return or
     destroy all copies of the works possessed in a physical medium
     and discontinue all use of and all access to other copies of
     Project Gutenberg-tm works.

- You provide, in accordance with paragraph 1.F.3, a full refund of any
     money paid for a work or a replacement copy, if a defect in the
     electronic work is discovered and reported to you within 90 days
     of receipt of the work.

- You comply with all other terms of this agreement for free
     distribution of Project Gutenberg-tm works.

1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
Foundation as set forth in Section 3 below.

1.F.

1.F.1.  Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection.  Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.

1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3.  YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from.  If you
received the work on a physical medium, you must return the medium with
your written explanation.  The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund.  If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund.  If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.

1.F.4.  Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5.  Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law.  The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.

1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.


Section  2.  Information about the Mission of Project Gutenberg-tm

Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers.  It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come.  In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future generations.
To learn more about the Project Gutenberg Literary Archive Foundation
and how your efforts and donations can help, see Sections 3 and 4
and the Foundation information page at www.gutenberg.org


Section 3.  Information about the Project Gutenberg Literary Archive
Foundation

The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service.  The Foundation's EIN or federal tax identification
number is 64-6221541.  Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state's laws.

The Foundation's principal office is located at 4557 Melan Dr. S.
Fairbanks, AK, 99712., but its volunteers and employees are scattered
throughout numerous locations.  Its business office is located at 809
North 1500 West, Salt Lake City, UT 84116, (801) 596-1887.  Email
contact links and up to date contact information can be found at the
Foundation's web site and official page at www.gutenberg.org/contact

For additional contact information:
     Dr. Gregory B. Newby
     Chief Executive and Director
     gbnewby@pglaf.org

Section 4.  Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment.  Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States.  Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements.  We do not solicit donations in locations
where we have not received written confirmation of compliance.  To
SEND DONATIONS or determine the status of compliance for any
particular state visit www.gutenberg.org/donate

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States.  U.S. laws alone swamp our small staff.

Please check the Project Gutenberg Web pages for current donation
methods and addresses.  Donations are accepted in a number of other
ways including checks, online payments and credit card donations.
To donate, please visit:  www.gutenberg.org/donate


Section 5.  General Information About Project Gutenberg-tm electronic
works.

Professor Michael S. Hart was the originator of the Project Gutenberg-tm
concept of a library of electronic works that could be freely shared
with anyone.  For forty years, he produced and distributed Project
Gutenberg-tm eBooks with only a loose network of volunteer support.

Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the U.S.
unless a copyright notice is included.  Thus, we do not necessarily
keep eBooks in compliance with any particular paper edition.

Most people start at our Web site which has the main PG search facility:

     www.gutenberg.org

This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.