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Stewart THE NEW SCHAFF-HERZOG 90 Stichometry Lion he is " a moderate broad churchman, averse to all extremes and laying stress upon the rational and ethical elements in religion while recognizing and allowing for the emotional and mystical ele ments," and holds " that forms of belief, organiza tion, and worship are necessary, but that special forms may change and pass away with fuller light or changed circumstances." He has written Hand book of Christian Evidences (Edinburgh, 1892) and Life of Christ (London, 1905). STEWART, DUGALD: Scotch philosopher; b. at Edinburgh, Nov. 22, 1753; d. there June 11, 1828. He was educated at Edinburgh University, 1765-69; and attended the lectures of Thomas Reid (q.v.) at Glasgow, 1771-72; began to teach mathematics at Edinburgh in 1772; succeeded his father as professor of the same, 1775-85; and was professor of moral philosophy, 1785-1820. From 1809 he lived in retirement at Kinneil House, Lin lithgoshire, engaged in preparing the substance of his lectures for publication. Stewart was the rep resentative and expounder of Reid's " philosophy of common sense " after the tatter's death. He was greatly distinguished for elegance and eloquence, and his lectures were thronged not only by native students, but by many young men of position from England. Like Reid he made philosophy dependent on inductive psychology, making much of external perception as furnishing evidence of objective real ity; but, though approximating pure empiricism, yet he strenuously opposed that school with intui tionism, representing intelligence as fundamental to the process of knowledge. He repudiated the on tological argument and was a thorough nominal ist. His works were, Elements of the Philosophy o,/ the Human Mind (3 vols., Edinburgh, 1792-1827); Outlines of Moral Philosophy (1793); and Philoso phy of the Active and Moral Powers of Man (2 vols., 1828). The Collected Works are by Sir W. Hamil ton, with biography by John Veitch (11 vols., 18540). Bisraocxwrax: Besides the biography by J. Veitch, in vol. x. of the Works, consult: F. Homer, in Edinburgh Re view, vii (1805). 113-134; S. Parr, Works, vii. 542-553, London, 1828; M. Stewart (son of Dugald), Life of Dugald Stewart, in Annual Biography and Obituary for 1829, pp: 258-269; A. H. Everett, Stewart's, Moral Philosophy, in North American Review, xxxi (1838), 213-287; H. Coek burn, Memorials, passim, Edinburgh, 1856; J. MeCoah, Scottish Philosophy, New York, 1885; S. Leslie, English Utilitariana, i. 142-188, London, 1900; DNB, liv. 282 286. STEWART, GEORGE BLACK: Presbyterian; b. at Columbus, O., Feb. 28, 1854. He studied at Princeton College (B.A., 1876; M.A., 1879) and at McCormick Theological Seminary and Auburn Theo logical Seminary (graduated 1879); was pastor of Calvary Church, Auburn, N. Y., 1878-84, and of the Market Square Church, Harrisburg, Pa., 1884-99; and became president of Auburn Theological Semi nary and professor of practical theology, 1899. He has written Study of the Life of Jesus (Boston, 1907), and is the editor of the Auburn Seminary Record. STEWART, JAMES: United Free Church of Scotland; b. in Edinburgh Feb. 14, 1831; d. at Lovedale (near the east border of Cape Colony, South Africa, 700 m. n.e. of Cape Town) Dec. 21,

1905. His early education was- at the Edinburgh high school and at the Perth academy. His father had a farm in Perthshire and one day in his fifteenth year while James was plowing one of its fields the determination to be a foreign missionary was suddenly formed. With this mode of life in view after leaving the academy, he entered upon higher studies, first in Edinburgh University (1850-52), then in St. Andrews (1852-54), again in Edinburgh (18541855), and in the divinity hall of the Free Church there (1855-59). He did not go in for honors but for a wide culture. That he put in much of his time on botany comes out in the two elaborate and beautifully illustrated books which he published while an undergraduate: A Series of Botanical Diagrams, Exhibiting the Structure, Physiology arid Classification of Plants. With explanatory Notes (London [1857]); and Stewart's Botanical Chart, comprising a Tubular View of Structural and Physiological Botany [1857]. Both were text-books in Scottish schools and colleges for many years. With the end of still better fitting himself for his chosen career he studied medicine in Edinburgh (1859-61 and 1865-66) and took his degree.

In 1$57 David Livingstone visited Scotland and pleaded for men to enter the open door into Africa's heathen world. Stewart was one of those who responded to this appeal. In 1859 he formally offered himself to his church for this service, and, as he could not be sent at once, became an active preacher of the missionary cause among his own countrymen. In 1860 he became a probationer, but with no idea of settling. In 1861 he went to South Africa and met Livingstone, who cordially welcomed him. He went up the Zambesi and into Central Africa and returned to Scotland in 1864. In 1866 he married and went back to Africa, there to spend the rest of his life. In 1841 the Rev. William Govan had founded an institute at Lovedale, and in 1867 Stewart became his associate and in 1870 his successor. The place had been named for the Rev. John Love, D.D. (1757-1825), a Presbyterian divine who in 1795 founded the London Missionary Society and was its first secretary. Stewart believed that God had made the black man of the same blood as the white man and was accordingly susceptible to the same educational influences. This was a novel idea, but he succeeded in finding persons of means who enabled him to teach the blacks the professions, the arts and sciences, and industrial pursuits, including farming. He took black girls and trained them in similar fashion for teachers, nurses, housekeepers, wives, and mothers. He demonstrated on a great scale his theories, for under him the Lovedale Institute became one of the triumphs of missions. He won great fame by doing these things, and as " Stewart of Lovedale " was known the world over long before he died. He was indeed the first great industrial and educational missionary. But though to many his theories were the interesting thing, to him the missionary interest was dominant, and the thousands who came under his influence felt that dearer to him than anything else was his religion, and that he wanted his colored friends to know his Savior as the best acquisition they could make.