Other ministers of the gospel, who have not seen fit to carry out in their parishes in such detail the establishment of social welfare work, have nevertheless done much along special lines to socialize their churches. One hears of that indefatigable worker, the Rev. Mr. Bradby, of Detroit; R. W. Bagnall, the rector of the Episcopal Church of the same city; the fearless George Frazier Miller, an Episcopal rector of Brooklyn; the talented leader, Dr. W. H. Brooks of New York City; the popular western worker, Dr. S. W. Bacote of Kansas City; Dr. J. M. Riddle of Pasadena, California; and Dr. W. H. Jernagin, of Washington, D. C. Others of this group are Dr. Richard Carroll of Greenville, South Carolina; Bishop Sampson Brooks, as pastor of the Bethel Methodist Episcopal Church in Baltimore; Dr. W. D. Johnson of Plains, Georgia, now a bishop of his denomination; the picturesque pulpit orator and beautiful word painter, Dr. Peter James Bryant, of Atlanta, Georgia; and that popular preacher of the social gospel, Dr. W. W. Browne, of the Metropolitan Baptist Church in New York City. Dr. L. K. Williams, pastor of the Olivet Baptist Church in Chicago, has doubtless surpassed all in this group. Under his direction the church conducts forty-two departments and auxiliaries with 512 officers, among whom are twenty-four paid workers. The membership of both church and Sunday School enormously increased through these agencies, that of the former being 8,743 and of the latter 3,100. This church has two edifices and five assistant pastors. During 1919 it collected $56,209 and disbursed $54,959. In an eighty-day rally it raised $29,235 in cash. In fact, so effective has been the socializing influence of this church that the community, in consideration of its inestimable value, gladly responds to any call it makes. The Negro ambitious to rule, moreover, finds in the church about the only institution in which he may freely exercise authority. Fortunately here the Church and State are no longer connected. In the extension of the boon of toleration, the Negroes in countries in which they have been found in large numbers, have been permitted to conduct their spiritual affairs as they like. There are in the South to-day, however, white men who regret that immediately after the Civil War they permitted the Negroes to establish their separate churches. As these bodies are to-day being used to promote truths and foster movements which are prejudicial to the interest of the Southern restriction program for the Negro, the heirs of the former master class now rue the day when their fathers permitted these Negro churchmen to get from under their control. They complain that, whereas formerly they could learn from their Negro servants exactly what was going on in their group, the development the Negro church has in our day produced a reticent Negro loathe to disclose the forces operating in their churches.