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that distinctive British and American faith, that men can live together in the harmony of practical co-operation, differing in nothing but opinion.' Mr. George Lansbury. Mr. George Lansbury, whose appear- ance on the platform had been criticised by an absent speaker, followed with a paper burning with human sympathy. He said:- The failure of the Paris Conference to establish a League of Nations on the lines suggested by President Wilson must not blind any of us to the fact that the President rendered a very great service to mankind when, speaking as one of the world's leading spokesmen, he declared his faith not in nationalism, but internationalism. It is something gained that an assembly of statesmen such as those who met in Paris accepted as a principle which should govern international relationships the right of all nations, great and small, to deter- mine their own life and conduct. In working out this principle, how- ever, the great ones of the earth have miserably failed. Their diplomacy is still secret, and in their councils racial and commercial rivalries, ambitious greed, and pride of power still hold sway. Or, put in another way, envy, hatred, malice and all uncharitableness play a big part still in the relationships between nations. We, who profess and call ourselves Christian, must, in the words of a great Evangelist, get back to Christ Himself. If the thing we call civilisation is to be saved, Religion and Labour must join hands in a great effort to put into prac- tice the principles of life and conduct laid down in the Sermon on the Mount. Our whole conception of life must be changed.. We must indeed be born again in the spirit of the Holy Ghost, which is Love." 'Phe Mission Field. The Right Rev. Bishop King, Secre- tary of me S.P.G., deait with The Present Needs and Opportunities of the Mission Field." tie sald: Christian ideals and world-poii- ties.' The words sourfd almost too mag- nificent. If we put the matter simply, we find that what we mean to say is tins The Church is the city where Jesus Christ is King, and for this reason it must have a foreign policy towards the nations of the world, since these do not yet own His Sovereignty. We have to say to- them, as Christ's Ambassadors: This must ye believe and do! Thus must ye live.' For a branch of the Church which has no foreign policy at ah, and which relaxes its efiorts to win the whole world to the obedience of Christ, is false to.its charter and un- faithful to its Lord. 1. We need a clear restatement with authority as to the corporate belief t and practice to which our Commu- nism is committed. Let us ten the world that we are Catholics, sacramentalists through .and through; that we stand firm in our belief in Holy Scripture; that we will not tolerate the whittling down of the Catholic Creeds; and that, in the matter of our priesthood, we have not the slightest intention of departing from Apostolic order. Let us say boldly that our position is not midway between. Catholicism and Protestantism, but quite definitely Catholic. Let us formu- late our principles clearly and teach them courageously. II. We neerlan adequate supply of properly trained men and women for the Mission field. ° At present we are courting disaster owing to the insufficiency of trailed workers abroad. The need is so obvious, and the call to adventure all for Christ's Bake is so clear. But may I diverge for a moment to touch on a subject which is closely con- nected with the physical well-being of our Mission workers, and which, for that reason, is intimately connected with the efficiency and spiritual character of their work ? The present salaries of our missionaries are no longer a living wage. An underpaid and underfed missionary cannot do his best work. The Church at Home needs to be told with brutal plainness that her I' emissaries overseas cannot any longer live upon the modest salaries which they have accepted so cheerfully in past years. I do not think that those salaries were insufficient or that mssionaries were underpaid; but life has grown ex- pensive abroad, just as it is at home; and the purchasing power of the pound sterling is about half what it was. I appeal for a doubled income for all our missionary societies. III. We need workers who are pro- perly trained and fully qualified: H Missionary societies are somewhat unjustly criticised with regard to their attitude towards candidates for work overseas. The keenest supporters of missions are often sadly disturbed be- cause some young man or woman, whom they believe to have a real desire to be a missionary, cannot be accepted. I am bound to ask a simple question, which can admit of only one answer: Can an unqualified doctor or an uncertificated teacher or an untramed nurse be use- fully or profitably ei-nployed here at home ? If not, why expect us to find them em- ployment abroad ? And with regard to the clergy, we need our very best. The idea that a priest who is no use at home will be of value if sent abroad should be discarded for ever. We need the stronger and better-trained clergy for work abroad, for the simple reason that the work abroad is in many ways diffi- cult and exacting. u IV. We need a clear policy in develop- ing our Mission churches. We are compelled to train our con- verts for the priesthood, just for the very reason that our European priests and workers are too few. The world's work lies in the hollow of the hand of those who fearlessly adopt the policy of creating a native ministry. The Church which they serve ceases to be a mere collection of converts and becomes a really indigenous Church. It rapidly grows in self-consciousness as a Church it is racy of the soil; it becomes able and willing in a few years' time to go on alone, to support its own ministry, and to be. cdntent with only a very general oversight from the missionaries in charge. In this way the Body cf Christ is born-a true branch of the one Catholic and Apostolic Church. Episcopal government is shown in its finest and most primitive shape; the self-respect of the native congregation is carefully secti" the rieht of the laity to share in the administration of the Church is guarded; and thus a loml church, democratic and yet orderly, Catholic and yet natural, is created, which mav well be in time to ffms the spiritual home of the flock of Christ in that land. V. Lastly, there is pur need of a more gnqressive Cftristianitif. Marshal Foch. before the war broke out. is credited with the statemmlt.. The weaker one is, the more one attacks.' Just because, as a Church we realise in our own feebleness, we must trust in Christ, obev His orders, and launch our attack upon the world. Bv Rnviwir others 'po unh^k the ..1'¡PSU"1'P,S of the Grace of God, and bwmp a great power for good in a sinful world." Tae Jfrewent Cak to the Ci».ui ch. Tiie ivev. W. ii*. b. i-LOimnd DELIVERED the CUOSIIIG &aanssM on .FIETYEJIFC UIISF LO ME ONURCA." He bal(i I make no appeal to-day for Foreign Missions. To tne intelligent, the 0.8- Unctioii between home and foreign has ceused to carry meaning. We have adHost recovered that amazing calno- Lcity of vision with which Chnst, standing on a mountain top in Gauiee, and iouidng westward to tHe Gauis and bnuun, and eastward to the Indies and thèland 01 Siium, bade his little gioup .01 .r{hW ¡V..arB -'Oiiary me.s::>a.ge io a ll nations. We talk of the unchanging East.' Asia is whirling through cataclysmic change. An entirely new Asia is form- ing under our very eyes; and Asia means more than half the world. What place is Christianity going to have in forming that new world ? The Church deternlInes that issue by what it does or fads to do just now. Can you not hear that all but articulate challenge humanity to-day is presenting to the Church ? Never has there been anything like it in human histoi-y—so giorn>us an opportunity if seized, so appallingly calamitous if lost. The vision of a new order of co- operative brotherhood and mutual go-:ttl will, among all races, -all nations, and all classes, has captured the hearts of all men everywhere; and the world stands helpless before -the Church, and, in the, mouth of statesmen, politicians, publicists, confesses itself powerless to realise the ideal for which it so passion- ately longs. Why is it so ? Because the world realises that the root of all its ills is selfishness-national selfish- ness, class selfishness, individual selfish- ness. Already the nations are falling back from the common purpose that tem- porarily united them. Selfishness is again rearing its hideous head. Each nation, eaob class, each individual is out for itself again." Christian Ideals in Education. Wednesday. On Wednesday morning, in the Edward Wood Hail, the subject, Christian Ideals in Education," was divided into three sections, the iirst of which, In Elementary Schools," was discussed in papers by the itev. Dr. David, Sir Vv m. Worsley, and Mr. Chas. W. Cowen, who gave "personal' impressions and suggestions, the result of thirty years' experience as tiead of a Church Day School,,Superintendent of a Church Sunday School, and a Licensed Lay Reader of the Church." he" said:— "I think everyone will agree that instruction is not education that it is possible for a person to have memorised a large number of isolated and undigested facts-to even possess a university degree—and yet not be an educated person. This very elementary fact was not realised when the Educa- tion Act of 1870 was passed, with the result that the pernicious system of payment by results '—so calied—was foisted on the elementary schools of the country. Unfortunately, the Church followed this uneducatiollal lead, and instituted an examination in religious knowledge by a diocesan inspector on a set day. A syllabus was drawn up, and each subject taught was assessed by such marks as excellent,' good and fair '—a system which holds in the majority .of our schools at the present time. The very term religious know- ledge is a misnomer, for, though you may test information, no inspector can test knowledge. But when some twenty- five or more subjects are assessed in the short space of three hours, the position becomes absurd. All was not Sight. Slowly, but surely, it was realised by the advisers of the Board of Educa- tion that all was not right, in the schools; for though they were producing splendid mechanical results in such sub- jects as arithmetic, spelling, history, and geography, the scholars showed little, if any, power of independent thought and reasoning. They had little power of adaptability, of attacking old problems from new angles. If we could only get away from the desire for fact, for detail, for something to pull up by the roots and examine in order to see how it is growing, what an amount of real religious instruction might be given. Knowledge cannot be assessed by a visit of one short half-day per year. So long as the present system continues it will be possible for a school with an excellent moral tone to have a poor Scripture report, and a school with a low moral tone to have an excellent report." Traitting Colleges. The Dean of York dealt with Train- ing Colleges," and in his paper on Continuation Schools Professor Albert A. Cock said :— Alone of all the belligerent coun- tries, this nation, waiting neither for victory nor defeat, passed into law a new Education Act deliberately designed and as deliberately accepted by the people to be the chief instrument in a deep and far-reaching rehabilitation ol society and social values. Mr. Fisher's Act is an Act for the redemption of the adolescent and the rediscovery of youth. Here is an opportunity for the nation and the Church, for the whole Christian community, even greater and more dazzling than that given in Mr. Bal- four's Act of 1902. That Act developed a great, network of local education authorities; the present Act is more architectonic, and aims at creating a vast and complete system of education for a nation at school, and indicates that the local authorities, important as they are, are only means to an end, and that end is the youd-, person.' truants and hrst-offenders have been familiar in our legislation now a more gracious term is to become familiar— young persons.' They are young, between the ages of fourteen and eighteen, but they are persons. We might, therefore, almost express the Christian ideal of education in the con- tinuation school by saying that our aim. is to make clear what wages means. W6 have to show that wages assume many forms, of which cash is only one; that all work has its wage; that sinful works, being works of death, have death for wage; and that ultimately there is only one Husbandman who pays wages. And .we have to make clear that there are no wages unless there is a call, an answer to the call, and the fulfilment of the call in work. The Christian ideal of education in the continuation, or, in- deed, in any other school would there- fore be fulfilled if the young person, learnt therein to translate his vitsiQH in terms of the Lord's Prayer. The ,Paramount Interest. The intellectual and resthetic needs of a Christian community cannot be con- fined to merely '.terrestrial problems, .however prebwuig, but. must have .Know- ledge of God and of our relations to xxim as uie paramount interest. Continua- tion schools must, therefore, not only make provision for the hallowing of the INarne in every interest and branch of knowledge, and for the hastening of the Kingdom in all the myriad forms of the Bsaatiiul and the Good: such provision makes chiefly for a perception of God .7ii a i i ii i n a w, ii t. But He Who calls is our Father which is in Heaven, and it is knowledge of liim transcendant that must ever be the unceasing desire of every soul and of every adolescent. There is nothing in the Fisher Act to prevent the Church from recognising and meeting this cry of the young persons, Sirs, we would see Jesus.' The same principles invoked by New- man in his defence of Theology as a university subject may surely, be equally applied here. The exclusion oi direct religious instruction—not only in- struction in the origins, scriptures and organisation of Christianity, but also in the elements of our knowledge- of the Divine Nature; such exclusion from the curricula of adolescent education must not -only side-track religious knowledge, but must, in Newman's words, impair the completeness and invalidate the trustworthiness of all that is actually taught.' in our continuation schools. I Our I Young persons think; they have not orm boaies, uat minds, una nut I only ieeuigs and passions, out critical and inquiring inteiieeis. Our ldtai must be to iutiKe tiieui tliiiik s^raiguiiy, consecutively, and to think hume. Yve want them to understand the world m < vviueii fciiey live, ti,e l amau vvorx-u, tne j world oi nature, and both as the handi- work of God. We want them to realise that in religion, too, theie aie things 'worti., g about, and OUT pres>euba~ tion 6f all that pertains to reLgion must be such as to command their intellectual respect. Further, we want them to understand themselves. This joints to some elementary studies in psychology in the continuation school, to be asso- ciated with those discussions in ethics already referred to, and also with exer- cises in self expression in some one art or craft. We do not want what Hawker of Morwenst-owe called spasms of the ganglia,' but we do want them to have some understanding of them- selves. Many and varied are the statements of the educational end and ideal. We may lay the emphasis upon character, npon preparation for efficient living, upon personality. I have tried to show that at any rate in our continuation schools the end is the discovery and ful filment of vocation the fulfilment is lifelong, the discovery is the peculiar work of adolescence. Consider the lilies of the field, how they grow.' Is not this tlte call for service in our continuation schools ? Consider our lily maidens and our lily youth: con- sider how they grow; of their bodies that they grow strong and unashamed; of their minds that they grow wise and fruitful in deeds good and fair; consider j their souls and bodies that they present them a holy and acceptable sacrifice unto God." The Christian Doctrine of the future Llie. Simultaneously on Wednesday morn- ing, in the ue Montfort juaii, the (jon- giess discussed iiie Uhnsuan Doctrine ox tiie ilabare Lue," and uean inge, Bt. jfaui's, said :— Christianity, the religion of faith and liope, peg an to spread at a time wiien an old civilisation was crumbling, and when few couid look upon lie pie- sent with satisfaction, or toward the future with cheeifumess. The result i was that the ideal world, the goal of faith and hope, which for the Jews had been a Divine kingdom in the near future, to be set up on earth and in Palestine, and for the Greeks had been an eternally existing realm of spiritual reality, irradiating the world of sense and accessible to man, here and now, by pure living and high thinking, became in popular Christianity an amalgam of these two beliefs, both driven to a far distance, a heavenly city already exist- irig, but far away in the sky, a vision 9 of God to he enjoyed only in the remote I future, and, above all, a new world where all earthly injustices will be re- dressed. We sometimes fo: get how very little of all this comes from Christ Him- self, Who spoke about the future life only in parables; and clearly no one else has any authentic information to give us. Thoughtful Christians have always recognised that eschatology must be symbolic. But there is one fact which we must emphasise. Until our own day, the World Beyond, however conceived, has always been called, and believed to be, the true home of the Christian. It is only in modern times, and most strongly in the half-century before the war, that the belief m eternal life has lost its roots in the soul. I am not speaking of the irreligious, but of the religious. The belief in another world was fading out of our teaching and out of our life. I have noticed again and again how a congregation loses its interest in a sermon if one begins to talk about heaven and hell. Would any preacher who wishes to be 4 acceptable choose the text, If in this life only we have hope in Christ, we are of all men most miserable ? The mass -of the people asks for a religion without the Cross and without the Resurrection, a religion which might well be summed up in the lines of Burns:- The social, friendly honest man, Wliate'er he be, "Tls he fulfils great nature's plan, And none but he.' This is very genial and jolly, but it is not Christianity. A New Yearning. Well, the war has knocked the bottom out ol this superstition, arid the peace is likely to kill it outright. We shall soon be much nearer to the con- ditions under which Christianity won its early victories. And therewith will come a new yearning for the Beyond, and a new faith and hope in the eternal and unseen. We shall soon be driven to realise that the gifts of civilisation, if they point to nothing beyond themselves, are mere apples of Sodom. This-world can never give us the satisfaction of our desires or the fulfilment of out hopes. "if will no longer be a stumbling-block for Christianity, but its great attrac- 1j 1 tion, that it is unquestionably an other- world religion. I am sure I need not warn you j against the pitiable revival -of necro- j mancy, in which many desolate and bleeding, hearts have sought a spurious sat, io-q. If this kind of after-life were true, it would indeed be a mdnn- doly postponement or negation of all 1htt we hope and believe about our blessed dead. We know that we have not lost them, because love is-stronger than death. God is love that is our f warrant fo? knowing that the sting of death has been drawn, and that those II who live unto God live also with those whom they have loved on earth. Be- yond this we know nothing, and there are good reasons why we cannot know. Belief in immortality, firmly held, I must noeds transform everything for us in this world. It. is a tremendous and 0" e side a terrible truth if we do -not feel it to be so, we are far astray. Where your treasure is, there will be your heart also.' Secularised Chris- tianity, my friends, the religion of the platform, has neither savour nor salt. It is other-woirdliness that can alon* transform the world." Canon V. F. Storr. Canon V. F. Storr, Bentley Rectory, Farnham, asked, the question, "How has our thought of the future life changed as compared with that of fifty ¡ years ago 1 (1) We have modified our idea of Personality. The concept has become more fluid. We emphasise its social aspect. Personality means capacity foi fellowship. Its crown is love. whose life is a life of communion. Atomistic in- dividualism has been abandoned. We no longer speak of the self as rigidly impermeable. (2) The crude materialism of last century has vanished. Always philo- sophically untenable, it has perished for two. reasons. First, psychology admits that it cannot-explain the connection between brain and mind, and so has no ground for asserting that when the brain decays at death the mind is ex- tinguished:- Primacy belongs rather to the spiritual factor, which uses brain a: its instrument, and may hereafter use a finer instrument. Secondly, research into the structure of matter reveals that it approximates to what we paradoxi- cally call the immaterial. We begin dimly to see how the perfect control by spirit of a plastic instrument like matter may yield remarkable results. The Idea o! Growth. (3) We have learned to apply to the future life the idea of growth. Static conceptions have everywhere given place to dynamic. The traditional escha- tology or the Church is to-day feeling the full force of this change. It affects our view both of the intermediate state and of future punishment. And it is here that the influence of the war is most marked. What has the wap. done 1 It has helped to revive -interest in the problem of the future, and we, shall probably see the peadulum swing the other way, and the other-worldliness of Christianity reassert itself. A richej meaning has been given to the doctrine of., the Communion of Saints. Prayert for the departed have become common in public worship. Again, the war has vindicated th, supremacy of the spiritual over the material. (4) Whereas fifty years ago there was a body of traditional eschatological doctrine which met with a more or less general acceptance, to-day eschatology is in chaos, and requires the most drastic revision." The Future Life in Relation to Spiritualism. Canon Edmund McClure, discussing The Future Life in Relation to Spiritualism," after showing how Swedenborg has influenced thought, said v The wave of spiritualism did not reach England from the United Statef until the sixties of last century. Eusapia Palladino, however, an illite- rate Sicilian peasant, who had acquired much notoriety on the Continent as a medium, was invited to England in 1895, and a number of stances with hei were held at Mr. Meyer's house in Cam- bridge, with the result, as given in the Report of the Psychical Research Society, that from beginning to end the whole affair was a fraud.' Madame Blavatzky. The exposure of Mme. Blavatzky, with her spirit of the Mahatma Koot Hoomi, by the same society, together. with the detection of Miss Florence Cook, who produced the spirit of a Court lady of Queen Anne's time, and also the seizure of the materialised spirit 01 Mary,' gave a great blow to spiritual- ism in England. One would naturally think that the exposure of medium after medium would have brought this super- stition to an end, but, as Prof. Jacks (a former President of the Psychical Research Society) said at a meeting in June last: If a person has once com- mitted himself to the statement that he believes in spirits, he would fight. to the last ditch until every vestige of regard for facts had been thrown to the winds.'