is born into it and is to be trained as a member by nature and by right. There has also been a marked change in the forms of Sunday worship, especially in the general adoption of responsive readings or more elaborate rituals. The tendency has been away from the bare and unattractive service of the Puritan churches, which was the acme of individualism in worship, towards the more social conception that brings the whole congregation to join in the act and in the spirit of devotion. This social conception of worship had its first distinct expression in a Unitarian church when James Freeman Clarke organized the Church of the Disciples, in 1843.[11] His example was a potent force in introducing into many churches a richer and more expressive form of worship. Another influence was that of Samuel Longfellow, who became the minister of the Second Unitarian Church in Brooklyn, in 1853. He soon after introduced vesper services in place of the second sermon in the afternoon, making them largely devotional in their character. "His own taste and deep feeling were largely a condition of the full success of the vespers," says his biographer, "which were seldom elsewhere so impressive or seemed so genuine as a devotional act. They needed, for their perfect effect, the influence of a leader with whom worship was an habitual mental attitude, and who, combined with the instinct of religion the art of a poet and of a musician."[12] The form of service thus initiated was adopted in many other churches, and slowly had its influence in giving greater beauty and spiritual expressiveness to worship in Unitarian churches. About 1885 the tendency to adopt a more social and a more aesthetic form of worship came to assert itself more distinctly. To its furtherance Rev. Howard N. Brown gave, perhaps, greater emphasis than any other person; but there were others who took an active part in the movement. The old Congregational demand for simplicity, however, was very great; and there was strong feeling against anything like ritualism. The use of some kind of liturgy became quite general in the face of this objection, and a considerable number of books of a semi-ritual character were published. The most elaborate work of this nature was compiled by a committee appointed by the Unitarian Association, and published by it in 1891. What is to be recognized in this tendency is not the more general use of liturgies, however simple or however elaborate, but the growth in Unitarian churches of the worshipping spirit. With the development of a rational theology there has been a corresponding evolution of a simple but earnest attitude of devotion.